Agam 05 Ang 05 Bhagvati Vyakhyaprajnapti Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002902/1

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Tale sacitra zrI bhagavatI satra pravartaka zrI amara muni ILLUSTRATED SHRI BHAGWATI SUTRA Pravartak Shri Amar Muni prAdhAcA For F ate & Rersonal use only wwjainen ry.org

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prastuta pustaka zrI bhagavatIsUtra jaina AgamoM meM sarvAdhika mahattva prApta vizAlakAya Agama kA nAma hai zrI bhagavatI suutr| prasiddha hai, ki isameM jaina tattvavidyA se sambandhita vividha viSayoM ke 36 hajAra praznoM kA bhagavAna mahAvIra dvArA pradatta yukti pUrNa samAdhAna hai| jJAna-vijJAna kI aneka zAkhAoM ke rahasya pUrNa siddhAntoM kA varNana isa Agama meM upalabdha hai| mAnA jAtA hai, vizvavidyA kI aisI koI bhI zAkhA nahIM hogI. jisakI pratyakSa yA apratyakSa rUpa meM carcA isa Agama meM nahIM ho| darzana, adhyAtma-vidyA, pudagala va paramANu siddhAnta, Adi saikar3oM mahattvapUrNa viSayoM kA varNana tathA unakA anekAnta zailI meM samAdhAna isa Agama ke anuzIlana se prApta ho jAtA hai| AgamoM ke gambhIra adhyetA pravartaka zrI amara munijI ne TIkA va anya aneka granthoM ke AdhAra para isa Agama ke gambhIra viSayoM kA apanI sarala sArapUrNa zailI meM vivecana prastuta kara 'sAgara' ko 'gAgara' meM bharane kA prayatna kiyA hai| isa Agama kA prakAzana lagabhaga 6 bhAga meM sampanna hone kI sambhAvanA hai|| bhagavAna mahAvIra ne jina zAzvata satya siddhAntoM pratipAdana kiyA, ve Aja ke vaijJAnika yuga meM sarvA prAsaMgika hai| jaise kisI bhI vastu ko sarvAMga dRSTi samajhane ke lie anekAntadRSTi aura usakA sA svarUpa kathana karane ke lie naya-nikSepa kI sApe syAdvAda vcn-prnnaalii| dharma, adharma, jIva, ajIva, pudgala-svarUpa, param lezyA, tapa-vidhAna, gati-sahAyaka dravya dharmAstika kAlacakra-parivartana kA varNana, karma-siddhAnta, vanasa meM jIva, paryAvaraNa, manovargaNA kA svarUpa, vibhinna yoniyA~ Adi viSayoM meM ho rahe jIva-vijJAna bhautika-vijJAna sambandhI adhunAtana anusaMdhAna sabakI satyatA siddha karate haiN| bhagavAna mahAvIra ke ina zAzvata siddhAntoM ko unhIM bhASA va pratipAdana zailI meM par3hane-samajhane ke| sacitra bhagavatIsUtra, mUla ardhamAgadhI, hindI / aMgrejI anuvAda ke sAtha Apake hAthoM meM prastuta hai This Book Bhagavati Sutra The most important and voluminous among the Jain Agams is Shri Bhagavati Sutra. It is well known that this work contains logical answers given by Bhagavan Mahavir to 36,000 questions on a variety of ontological topics. This Agam contains discussions about many important and obscure principles from many branches of knowledge and special studies It is believed that there is no branch of universal knowledge that has not been discussed directly or indirectly in this Agam. Information about numerous subjects including philosphy, spiritualism, matter and particle theory can be acquired by studying this Agam. Pravartak Shri Amar Muni ji, a profound scholar of Agams, has tried to condense a sea in a drop by presenting the complex topics of this Agam in a simple and lucid style with the help of commentaries and many other reference works. This voluminous Agam as expected to be completed in six volumes. This is the first volume. The eternal and true principles Bhagay Mahavir propagated are completely relev in the modern scientific world. One exam is the non-absolutistic viewpd (Anekantavaad) to fully understand a th and the relative methodology of Syady using naya and nikshep (standpoint and a bution) to realistically describe a thing. Virtue, vice, soul, non-soul, matter and form, ultimate particle, soul complexi codes of austerity, entity of motion, time-cy and its changes, theory of karma, life plants, environment, classification of m and its activities, different genuses of life being confirmed and authenticated by the est researches in biology and physics. We place in your hands Illustrated Bhagay Sutra (original Ardhamagadhi text with Hi and English translations, elaboration a multicolored illustrations) to enable you read and understand these eternal princip of Bhagavan Mahavir in his own langua and style. for privale 2 Personal use only

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ecosee Berries Becolle Thurs nashat sacitra zrI bhagavatI sUtra pravartaka zrI amara muni Beeee chimalo 0245 (r) 2030) (ST) see ILLUSTRATED SHRI BHAGWATI SUTRA Pravartak Shri Amar Muni m 12 12 2002028 WW chishin comand 1020 JOD www. 200 www CO90 6 2020 20

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saprema bheMTa sAdara bheMTa GOOOOO jaya Atma New jaya padma jaya amara jainAgama ratnAkara AcArya samrATa pU. zrI AtmA rAma jI ma. evaM rASTra santa uttara bhAratIya pravartaka bhaNDArI zrI padma candra jI ma. kI puNya smRti meM zAsana ziromaNi sAhitya samrATa jaina dharma divAkara pravartaka zrI amara muni jI ma. dvArA saMpAdita evaM padma prakAzana dvArA vizva meM prathama bAra prakAzita (sacitra, mUla, hindI, iMgaliza anuvAda sahita) jainAgamoM kA saiTa sAdara saprema bheTa / -: bheMTa kartA : padama prakAzana kAryAlaya :- padma dhAma, narelA maNDI, dillI - 110040 (bhArata) saMparka sUtra :- zrI ziva kumAra jaina (maMtrI) mobaH 098101-64071, 011-22783740 Website : www.jainvision.com _E-mail : padamparkashan@gmail.com

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%%%%%%%%%%%%%%%%%%%%%%%%%%%%% %%%%%%% | paMcama gaNadhara bhagavat sudharmA-svAmI praNIta paMcama aMga sacitra zrI bhagavatI sUtra (vyAkhyAprajJapti) ))))555555Wan 555555555558 (prathamakhaNDa) | mUla pATha, hindI-aMgrejI bhAvAnuvAda, vivecana tathA citroM sahita | * pradhAna sampAdaka jainadharma divAkara adhyAtma yugapuruSa uttara bhAratIya pravartaka zrI amara muni jI mahArAja ))))) * saha-sampAdaka zrIcanda surAnA 'sarasa ))) padma prakAzana padma dhAma, narelA maNDI, dillI-110040 Wan

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55555555555555555555555555550 uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma.sA. dvArA samprerita sacitra AgamamAlA kA aThArahavA~ puSpa - sacitra zrI bhagavatI sUtra (vyAkhyAprajJapti) [prathama khaNDa ] . pradhAna sampAdaka jainadharma divAkara adhyAtma yugapuruSa uttara bhAratIya pravartaka zrI amara muni jI mahArAja saha-sampAdaka zrIcanda surAnA 'sarasa' - aMgrejI anuvAdaka surendra botharA, jayapura Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Gong - prathamAvRtti vi. saM. 2061, phAlguna IsvI san 2005, mArca citrAMkana DaoN. triloka zarmA prakAzaka evaM prApti-sthAna padma prakAzana padma dhAma, narelA maNDI, dillI-110040 mudraka evaM vitaraka zrI divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA-282002 dUrabhASa : (0562) 2851165 chaha sau rupayA mAtra (600/- rupaye) (c) sarvAdhikAra : padma prakAzana, dillI vebasAITa : DablyUDablyUDablyU.sacitrajainaAgama.kaoNma

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6955 5555555595555555555 559 55 5 5 5 5 5 595952 THE FIFTH ANGA WRITTEN BY THE FIFTH GANADHAR SHRI SUDHARMA SWAMI ILLUSTRATED SHRI BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) (FIRST VOLUME) Original Text with Hindi and English Translations, Elaboration and Multicoloured Illustrations * EDITOR-IN-CHIEF * Jain Dharma Diwakar Adhyatma Yugapurush Uttar Bharatiya Pravartak Shri Amar Muni ji Maharaj * ASSOCIATE-EDITOR * Srichand Surana 'Saras' PADMA PRAKASHAN PADMA DHAM, NARELA MANDI, DELHI-110 040 2559595959 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 59595959595955 5 55 5 55 55 2 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5595555 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 Si THE EIGHTEENTH NUMBER OF THE ILLUSTRATED AGAM SERIES INSPIRED BY UTTAR BHARATIYA PRAVARTAK GURUDEV BHANDARI SHRI PADMACHANDRA JI M. S. ILLUSTRATED SHRI BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) (First Volume] Editor-in-Chief Jain Dharma Diwakar Adhyatma Yugapurush Uttar Bharatiya Pravartak Shri Amar Muni ji Maharaj Associate-Editor Srichand Surana 'Saras' English Translator Surendra Bothara, Jaipur Kou 55555555555555555555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555 First Edition Falgun, 2061 V. March, 2005 A.D. a55Ting Ting Ting Ting Ting Ting $55 555555555555555555555555555 555555555558 Illustrator Dr. Trilok Sharma Publisher and Distributor Padma Prakashan Padma Dham, Narela Mandi, Delhi-110 040 Printer's & Distributor Shree Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra-282 002 Phone:(0562) 2851165 Price Six Hundred Rupees only (Rs. 600/-) (c) Copyright: Padma Prakashan, Delhi Website : www.sachitrajainagam.com Yin 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 Fen 55555

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jaina dharma divAkara jainAgama ratnAkara AcArya samrATa pUjya zrI AtmArAma jI mahArAja kI amara smRti savinaya sAdara bheMTa SOCOCDYO DOOO amara muni (uttara bhArata pravartaka) Jaigunalior-lateralsonals O sonal use only

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YOOOOOO BOO SOD rASTrasanta uttara bhAratIya pravartaka pUjya gurudeva bhaNDArI zrI padma candra jI mahArAja Atma kula kamala divAkara bhole bAbA variSTha salAhakAra zrI ratna muni jI ma. yuvA manISi zrI varuNa muni jI mahArAja 'amara ziSTaya' zrI mahendra kumAra jI cA~da rAnI jaina zrI dharmavIra jI dhaneSa kAMtA jaina ludhiyAnA ludhiyAnA

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HTTA zrI satyapAla jI agravAla kurukSetra zrImatI rUkamaNI devI agravAla kurukSetra zrI sudarzana agravAla, zrImatI mohitA agravAla kurukSetra zrI virendra jI nIrU agravAla zrI subhASa jI sulocanA jaina huDDA kAlojI, pAnIpata SECOratAnA mAgahI

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SANSAR DaoN. maujIrAma jI jaina zrImatI puSpA jaina sainika phArma, dillI KOTATANAMANAND zrI ugrasaina jI sundarI devI jaina viveka vihAra, dillI zrI jaya bhagavAna jI vidyA devI jaina yojanA vihAra, dillI zrI subhASa canda jI zazi jaina viveka vihAra, dillI zrI suzIla kumAra kauzalyA devI jaina yojanA vihAra, dillI

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prakAzakIya yaha batAte hue atyanta prasannatA hotI hai ki zruta-sevA ke mahAn aitihAsika kArya meM hama apanI lagabhaga AdhI maMjila pAra kara cuke haiN| aba taka 18 Agama grantha citroM sahita hindI - aMgrejI anuvAda ke sAtha prakAzita kara cuke haiN| isa varSa do Agama grantha zrI bhagavatI sUtra bhAga - 1 tathA tIna cheda sUtra kA prakAzana ho rahA hai| zrI bhagavatI sUtra jaina tattvajJAna kA mahAsAgara hai| isameM amUlya jJAna kI eka se eka dIptimAna maNiyA~ haiN| phaphaphaphapha .... phra dUsare grantha meM tIna cheda sUtroM kA prakAzana kiyA gayA hai| cheda sUtra jaina zramaNoM ke AcAra kA phra atyanta mahattvapUrNa Agama hai| jaba taka ina sUtroM kA artha sahita adhyayana nahIM kiyA jAya, taba taka 5 zramaNa agraNI yA siMghAr3A pramukha banakara vicaraNa bhI nahIM kara sktaa| ise zramaNa dharma kI AcAra saMhitA yA saMvidhAna pustaka bhI kahA jA sakatA hai| ye donoM hI Agama apane-apane sthAna para atyadhika pha mahattvapUrNa haiN| astu AgamoM ke bahuta hI jimmedArIpUrNa sampAdana- kArya meM pUjya gurudeva ke antevAsI zrI varuNa muni jI ma. bar3I tallInatA ke sAtha juTe hue haiN| sAtha hI vidvAn sampAdaka zrIcanda 'surAnA 'sarasa', zrI surendra jI botharA tathA jaina AgamoM ke gahana abhyAsI svAdhyAyI suzrAvaka zrI rAjakumAra jI jaina kA bhI hameM pUrNa sahayoga prApta rahA hai| hama Apa sabake bahuta-bahuta AbhArI haiN| ina AgamoM ke prakAzana kA hamArA eka hI lakSya hai, eka hI uddezya hai ki jinazAsana kI AdhArabhUta jinavANI kA ghara -ghara meM pracAra-prasAra ho aura pratyeka sAdhu-satiyA~ tathA vidvAn Agama- premI sadgRhastha inakA adhikAdhika lAbha uThAyeM aura svAdhyAyazIla bneN| Aie Apa bhI hamAre uddezyoM ko saphala banAne meM Agama svAdhyAya kA satsaMkalpa leveN| dhanyavAda ! (5) uttara bhAratIya pravarttaka pUjya gurudeva parama zraddheya bhaNDArI zrI padmacandra jI ma. kI hArdika icchA 5 aura prabala preraNA se uttara bhAratIya pravarttaka zrI amara muni jI ma. ne zruta- -sevA kA yaha mahAn prArambha kiyA aura ve nirantara ekacitta, ekalakSya hokara isa kArya sampAdana meM juTe hue haiN| hameM atyanta prasannatA hai ki pUjya gurudevoM ke AzIrvAda se tathA unake prati asIma bhaktibhAva se prerita hokara phra sahayogadAtA, udAra sajjana sahayoga kA hAtha bar3hA rahe haiM aura hameM utsAhita karate haiM ki isa mahAn jJAna yajJa kI jyoti jalatI rahanI caahie| hama sabhI sahayogI bandhuoM ke prati hArdika AbhAra pradarzana karate hue isa varSa meM donoM Agama grantha pAThakoM kI sevA meM prastuta kara rahe haiN| kArya mahendrakumAra jaina 2 95 95 5 5 5 595 55 5 5 5 5 55955 5 559 55955 5959595555555 565 55955 5959595952 adhyakSa Wan padma prakAzana Wan Wan Wan Wan Wan Wan

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555555555558 Wan 55555555555555555555555555555555 Wan Wan PUBLISHER'S NOTE We are pleased to convey to our readers that we have come almost half way on the path of this historical mission of service to the scriptures. Till date we have published eighteen Agams with Hindi-English translations and illustrations. In the current year we are bringing out two AgamsShri Bhagavati Sutra, Volume-1 and three Chhed Sutras in one volume. Shri Bhagavati Sutra is an ocean of Jain metaphysics. It contains increasingly brilliant gems of invaluable knowledge. The second book contains three Chhed Sutras, which form an important part of the Agamic literature on codes of ascetic praxis and conduct of Jain ascetics. A shraman cannot become a successful leader or head of a group of ascetics as long as he does not study the text and meaning of these Sutras. This group of scriptures can easily be called the book of codes or the constitution of Shraman religion. Both these Agams occupy equally high place in their respective fields. Honouring the intense desire of and inspiration by late Gurudev Uttar Bharatiya Pravartak Bhandari Shri Padma Chandra ji M. this project was launched by Uttar Bharatiya Pravartak Shri Amar Muni ji M. He continues to devote his unwavering and earnest attention to advancing and successfully concluding this mission. Many generous and devout guru-devotees from different areas have displayed their devotion for the Guru and scriptures through their financial contributions. They encourage us and ask us to ensure that the pious flame of this mission of knowledge should continue burning. We express our sincere gratitude for them all, and present these two Agams this year. Pujya Gurudev's able disciple Shri Varun Muni ji M. shares the responsibility of editing the Agams with all sincerity and devotion. We are getting regular assistance of contributing scholars like Shri Srichand ji Surana 'Saras', Agra; Shri Surendra ji Bothara, Jaipur; and Shri Rajkumar ji Jain, Delhi. We are, indeed, indebted to them. (6) -Mahendra Kumar Jain 355555555555555555555555555 PRESIDENT Padma Prakashan Wan Wan Wan Wan Wan Our singular aim and purpose of publication of these Agams is that the Word of the Jina, the very foundation of Jain religion, may reach every single house as well as every Sadhu and Sati, and every reader with scholarly bent may take maximum advantage of this to indulge in regular studies. Come, take a resolve of regular study of Agams and join us in our mission. Thanks! 557 Wan Wan Wan Wan 21 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 55 5 5 5 5 5 55 55 5552 45 Wan

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei 5555555555555555555555555 prAgravaktavya amara.kabha95555555555555555 ekAdazAMgI kA uttamAMga zAstra : bhagavatI sUtra samasta jaina Agama sAhitya meM bhagavAna mahAvIra ke siddhAntoM ke mUla srota bAraha aMgazAstra mAne jAte haiM, jo 'dvAdazAMgI' ke nAma se prasiddha haiN| ina bAraha aMgazAstroM meM 'dRSTivAda' nAmaka antima aMgazAstra vartamAna samaya meM vicchinna ho jAne ke kAraNa aba vartamAna meM ekAdaza aMgazAstra hI upalabdha haiN| ye aMga 'ekAdazAMgI' athavA 'gaNipiTaka' ke nAma se vizruta haiN| upalabdha gyAraha aMgazAstroM meM pA~cavA~ aMgasUtra 'zrI bhagavatI sUtra' athavA 'vyAkhyAprajJapti' jaina AgamoM kA uttamAMga (mastaka) mAnA jAtA hai| eka taraha se samasta upalabdha AgamoM meM bhagavatI sUtra sarvocca sthAnIya OM evaM vizAlakAya zAstra hai| anya aMgoM kI taraha yaha bhI paMcama gaNadhara sudharmA svAmI dvArA grathita hai| OM nAmakaraNa aura mahattA vItarAga sarvajJa prabhu kI vANI adbhuta jJAnanidhi se paripUrNa hai| jisa zAstrarAja meM anantalabdhinidhAna gaNadhara guru zrI indrabhUti gautama tathA prasaMgavaza anya gaNadharoM, sthaviroM, zramaNoM Adi / ke dvArA pUche gaye 36,000 praznoM evaM zramaNa bhagavAna mahAvIra ke zrImukha se diye gaye uttaroM kA saMkalana ke hai, usake prati janamAnasa meM zraddhA-bhakti aura pUjyatA kA bhAva honA svAbhAvika hai| vItarAga prabhu kI # vANI meM samagra jIvana ko pAvana evaM parivartita karane kA adbhuta sAmarthya hai| vaha eka prakAra se / bhAgavatI zakti hai, isI kAraNa jaba bhI vyAkhyAprajJapti kA vAcana hotA hai taba gaNadhara bhagavAna zrI gautama // svAmI ko sambodhita karake jinezvara bhagavAna mahAvIra prabhu dvArA vyakta kiye gaye udgAroM ko sunate hI / bhAvuka bhaktoM kA mana-mayUra zraddhA-bhakti se gadgada hokara nAca uThatA hai| zraddhAlu bhaktagaNa isa zAstra ke zravaNa ko jIvana kA apUrva alabhya avasara lAbha mAnate haiN| phalataH anya aMgoM kI apekSA vizAla evaM adhika pUjya hone ke kAraNa vyAkhyAprajJapti ke pUrva 'zrI bhagavatI' vizeSaNa prayukta hone lagA aura zatAdhika varSoM se to 'bhagavatI' zabda vizeSaNa na rahakara svataMtra nAma ho gayA hai| vartamAna meM / vyAkhyAprajJapti kI apekSA 'bhagavatI' nAma hI adhika pracalita hai| vartamAna 'vyAkhyAprajJapti' kA prAkRta bhASA meM 'viyAhapaNNatti' nAma hai| kahIM-kahIM isakA nAma hai vivAha' yA 'vivAhapaNNatti' bhI milatA hai| kintu vRttikAra AcArya zrI abhayadeva sUri ne # 'viyAhapaNNatti' nAma ko hI prAmANika mAnA hai| isI ke tIna saMskRta rUpAntara mAnakara inakA bhinna bhinna prakAra se artha kiyA hai: (1) vyAkhyA + prajJapti-gautamAdi ziSyoM ko unake dvArA pUche gaye praznoM ke uttara meM bhagavAna mahAvIra ke vividha prakAra se kathana kA samagratayA vizada (prakRSTa) nirUpaNa jisa grantha meM ho athavA jisa zAstra meM vividha rUpa se bhagavAna ke kathana kA prajJApana-prarUpaNa kiyA gayA ho| 1. bhagavatI vRtti, patra 2 a555555555555555555555555$$$$$$$$$$$$ $$$$ $$$$$ $$$u EC LE LEAF Ta Si 55555555555555555555555555555555555

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phaphaphaphaphaphaphaphaphaphapha Wan pha (2) vyAkhyA + prajJa + Apti - vyAkhyA karane kI prajJA (buddhikuzalatA) se prApta hone vAlA athavA 5 vyAkhyA karane meM prajJa (paTu) bhagavAna se gaNadhara ko jisa grantha jJAna kI prApti ho, vaha zrutavizeSa hai| (3) vyAkhyA + prajJA + Apti-vyAkhyA karane kI prajJApaTutA se grahaNa kiyA jAne vAlA athavA vyAkhyA karane meM prajJa bhagavAna se kucha grahaNa karanA vyAkhyAprajJapti hai| Wan Wan isI prakAra vivAhaprajJapti aura vibAdhaprajJapti ina donoM saMskRta rUpAntaroM kA artha bhI nimnokta prakAra se milatA hai (1) vi + vAha + prajJapti - jisameM vividha yA viziSTa pravAhoM-arthapravAhoM kA prajJApana prarUpaNa kiyA gayA ho, usa zruta kA nAma vivAhaprajJapti hai| (2) vi + bAdha + prajJapti - jisa grantha meM bAdhArahita -pramANa se abAdhita tattvoM kA prarUpaNa ho, vaha zrutavizeSa vibAdhaprajJapti hai| viSaya-vastu kI vividhatA vyAkhyAprajJahi sUtra meM viSayoM kI vividhatA hai| jJAna - ratnAkara zabda se yadi kisI zAstra ko sambodhita kiyA jA sakatA hai to yahI eka mahAn zAstrarAja hai| isameM jainadarzana ke hI nahIM, dArzanika jagat ke prAyaH sabhI mUlabhUta tattvoM kA vivecana to hai hI, isake atirikta vizvavidyA kI koI bhI aisI vidhA nahIM hai, jisakI prastuta zAstra meM pratyakSa yA parokSa rUpa se carcA na kI gaI ho| prAcIna aura vartamAna jJAna vijJAna kI aneka zAkhAoM kA rahasyodghATana tathA bIja rUpa meM unakA saMketa isa zAstra meM upalabdha hai| jaise kahA jAtA hai - 'veda' samasta jJAna-vijJAna kA mUla hai| usI prakAra bhagavatI sUtra bhI samasta tatva vidyA kA AdhAra grantha hai| isake viSaya meM aneka pAzcAtya vidvAnoM ne yaha mAnA hai ki isa zAstra meM, jIvana vijJAna, padArtha vijJAna, paramANu vijJAna Adi saikar3oM viSayoM kA pahalI bAra nirUpaNa huA hai, jo usa samaya ke anya zAstroM meM upalabdha nahIM haiN| isameM bhUgola, khagola, ihaloka - paraloka, svarga naraka, prANizAstra, rasAyanazAstra, garbhazAstra, svapnazAstra, bhUgarbhazAstra, gaNitazAstra, jyotiSa, itihAsa, manovijJAna, adhyAtmavijJAna Adi koI bhI viSaya achUtA nahIM rahA hai| Wan Wan 5 sakatA hai Wan isameM pratipAdita viSayoM ke samasta sUtroM kA vargIkaraNa mukhyatayA nimnokta 10 khaNDoM meM kiyA jA (1) AcArakhaNDa - sAdhvAcAra ke niyama, AhAra, vihAra evaM pA~ca samiti, tIna gupti, kriyA, karma, 5 paMcamahAvrata Adi se sambandhita viveka sUtra, susAdhu, asAdhu, susaMyata, asaMyata, saMyatAsaMyata Adi ke AcAra ke viSaya meM nirUpaNa Adi / (2) dravyakhaNDa - SaDdravyoM kA varNana-padArthavAda, paramANuvAda, mana, indriyA~, buddhi, gati, zarIra Adi kA nirUpaNa / Wan Wan 5 vikasita evaM zuddha rUpa, jIva, ajIva puNya-pApa, Asrava, saMvara, nirjarA, karmavAda, samyaktva, Wan mithyAtva, kriyA, karmabandha evaM karma se vimukta hone ke upAya Adi / Wan (3) siddhAntakhaNDa - AtmA, paramAtmA (siddha-buddha - mukta), kevalajJAna Adi jJAna, AtmA kA (8) 2 95 95 5 5 5 5 5 5 5 5 595959595955555 5 5 5 5 5 5 5 5 5 5 55 5 5 55595555 2 timitittpuumimittmi***********************5 Wan

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9555555555555555555555555555155555558 (4) paralokakhaNDa-devaloka, naraka Adi se sambandhita samagra varNana; narakabhUmiyoM ke varNa, gandha, rasa, sparza kA tathA nArakoM kI lezyA, karmabandha, Ayu, sthiti, vedanA Adi kA tathA devalokoM kI ma saMkhyA, vahA~ kI bhUmi, paristhiti deva-deviyoM kI vividha jAtiyA~, upajAtiyA~, unake nivAsa-sthAna, kI lezyA, Ayu, karmabandha, sthiti, sukhabhoga Adi kA vistRta vrnnn| siddhagati evaM siddhoM kA vrnnn| (5) bhUgola-loka, aloka, bharatAdi kSetra, karmabhUmika, akarmabhUmika kSetra, vahA~ rahane vAle prANiyoM kI gati, sthiti, lezyA, karmabandha, nadiyA~, parvata, kUTa, samudra Adi kA vrnnn| (6) khagola-sUrya, candra, graha, nakSatra, tAre, andhakAra, prakAza, tamaskAya, kRSNarAji Adi kA vrnnn| (7) gaNitazAstra-ekasaMyogI, dvikasaMyogI, trikasaMyogI, catuHsaMyogI bhaMga Adi, pravezanaka rAzi, saMkhyAta, asaMkhyAta, ananta, palyopama, sagAropama, kAlacakra aadi| (8) garbhazAstra-garbhagata jIva ke AhAra, vihAra, nIhAra, aMgopAMga, janma ityAdi vrnnn| (9) caritrakhaNDa-zramaNa bhagavAna mahAvIra ke samparka meM Ane vAle aneka tApasoM, parivrAjakoM, zrAvakoM, zrAvikAoM, zramaNoM, nirgranthoM, anyatIrthikoM, pArvApatya zramaNoM Adi ke pUrva jIvana evaM parivartanottara jIvana kA vrnnn| (10) vividha-katahalajanaka prazna. rAjagaha ke garma pAnI ke srota. azva-dhvani. devoM kI Urdhvaadhogamana zakti, vividha vaikriya zakti ke rUpa, AzIviSa, svapna, megha, vRSTi Adi ke vrnnn| __vyAkhyAprajJapti ke adhyayana 'zataka' ke nAma se prasiddha haiN| yahA~ 'zataka' zabda se sau kI saMkhyA kA pra koI sambandha nahIM hai| yaha adhyayana ke artha meM rUr3ha hai| pratyeka zataka meM uddezaka rUpa upavibhAga haiN| 41 zatakoM meM vibhakta vizAlakAya bhagavatI sUtra meM zramaNa bhagavAna mahAvIra ke svayaM ke jIvana kI, . gaNadhara gautama Adi unake ziSya varga kI tathA bhaktoM, gRhasthoM, upAsakoM, upAsikAoM, anyatIrthikoM ke aura unakI mAnyatAoM kI vistRta jAnakArI milatI hai| AjIvaka saMgha ke AcArya gozAlaka ke sambandha meM isameM vistRta aura prAmANika jAnakArI prApta hotI hai| yatra-tatra puruSAdAnIya bhagavAna ke pArzvanAtha ke anuyAyI sAdhu-zrAvakoM kA tathA unake cAturyAma dharma kA evaM cAturyAma dharma ke badale ke paMcamahAvrata rUpa dharma svIkAra karane kA vizada ullekha bhI prastuta Agama meM milatA hai| isameM samrATa kUNika aura vaizAlI gaNataMtra ke adhinAyaka mahArAja ceTaka ke bIca jo mahAzilAkaNTaka aura // rathamUzala mahAsaMgrAma hue tathA ina donoM mahAyuddhoM meM jo lomaharSaka nara-saMhAra huA, usakA vistRta ke mArmika evaM cauMkA dene vAlA varNana bhI aMkita hai| __ aitihAsika dRSTi se AjIvaka saMgha ke AcArya maMkhalI gozAlaka, jamAli, zivarAjarSi, skandaka parivrAjaka, tAmalI tApasa Adi kA varNana atyanta rocaka hai| tattvacarcA kI dRSTi se jayantI zrAvikA, maduka zramaNopAsaka, roka anagAra, somila brAhmaNa, bhagavAna pArzva ke ziSya kAlAsyavezIputra, tuMgikA // nagarI ke zrAvaka Adi prakaraNa bahuta hI mananIya haiN| ikkIsa se lekara teIsaveM zataka taka vanaspatiyoM kA jo vargIkaraNa kiyA gayA hai, vaha adbhuta hai| vanaspativijJAna ke lie bhI mArgadarzaka hai| paMcAstikAya ke pratipAdana meM dharmAstikAya, adharmAstikAya aura AkAzAstikAya, ye tInoM amUrta hone se adRzya haiM, ma 3555555555555555555555555555555555555555 (9) 55555555555555555555))))))))) ) )

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phra Wan phra 695559555555 565 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595952 k Wan se adRzya hai tathApi zarIra ke mAdhyama se hone vAlI caitanyakriyA ke dvArA vaha dRzya hai| pudgalAstikAya 5 Wan Wan Wan ttttttttttti********************tmilllil Wan vartamAna vaijJAnikoM ne AkAza ko 'spesa' ke rUpa meM svIkAra kara liyA hai| jIvAstikAya bhI amUrta hone Wan 5 Wan 5 sarvajJa - sarvadarzI bhagavAna mahAvIra ne tathA jainatattvajJoM ne svarga-naraka ko vizeSa mahattva diyA hai, 5 isake pIche mahAn gUr3ha rahasya chipA hai| vaha yaha hai ki yadi AtmA ko hama avinAzI aura zAzvata sattAtmaka mAnate haiM to usake caitanya svarUpa, jar3a saMyoga se pArthiva jIva svarUpa aura guNAtmaka vikAsahAsa ko samajha pAne ke lie hameM svarga-naraka ko bhI mAnanA hogaa| svarga-naraka se sambandhita varNana ko nikAla diyA jAyegA to AtmavAda, karmavAda, lokavAda, kriyAvAda evaM muktivAda Adi sabhI siddhAnta apanI upayogitA deNge| jahA~ taka vaijJAnikatA kA prazna hai, hameM yaha nahIM bhUlanA cAhie ki vijJAna jJAna ke nirantara vikAsa kI tathA khoja kI rAha hai aura cintana, zodha, anveSaNa, gaNita, kalpanA Adi usake upakaraNa haiN| jo kala kalpanA mAnA jAtA thA vaha Aja yathArtha bana cukA hai| jise hama Aja kalpanA samajhate haiM vaha kala ke yathArtha kI sambhAvanA bhI ho sakatI hai| AgamoM kI avadhAraNA ke anusAra svarga-naraka bhI hamAre tiryaglokasthita bhUmaNDala ke sadRza hI kramazaH Urdhvaloka aura adholoka 5 ke aMga haiN| atizaya puNya aura atizaya pApa se yukta AtmA ko apane kRtakarmoM kA phala bhogane ke lie svarga yA naraka meM gaye binA koI cArA nahIM / ataH sarvajJa-sarvadarzI puruSa jagat ke adhikAMza bhAga 5 se yukta kSetra kA varNana kiye binA kaise raha sakate the ? 5 5 5 Wan Wan hai| isake atirikta jIva aura pudgala ke saMyoga se dRSTigocara hone vAlI vividhatA kA jitanA vizada vivaraNa prastuta Agama meM hai, utanA anya bhAratIya darzana yA dharmagranthoM meM nahIM milatA hai| mUrta hone se dRzya hai / isa prakAra prastuta Agama meM kiyA gayA pratipAdana vaijJAnika tathyoM ke atIva nikaTa 5 katipaya Adhunika zikSita vyakti bhagavatI sUtra meM ukta svarga-naraka ke varNana ko kapola kalpita kahate nahIM hickicaate| unakA AkSepa hai ki "bhagavatI sUtra kA Adhe se adhika bhAga svarga-naraka se 5 sambandhita varNanoM se bharA huA hai, isa jJAna kA jIvana meM kyA mahattva yA upayoga hai ?" hai| prasiddha vaijJAnika AinsTIna kA sApekSavAda kA siddhAnta gaNita kA hI to camatkAra hai / gaNita jagat bhagavatI sUtra, anya jainAgamoM kI taraha na to upadezAtmaka grantha hai aura na kevala saiddhAntika grantha hai / ise hama vizleSaNAtmaka grantha kaha sakate haiN| dUsare zabdoM meM ise siddhAntoM kA gaNita kahA jA sakatA 5 ke prastuta Agama se yaha bhI jJAta hotA hai ki usa yuga meM aneka dharma-sampradAya hote hue bhI unameM 5 sAmpradAyika kaTTaratA adhika nahIM hotI thI / eka dharmatIrtha ke parivrAjaka, tApasa aura muni dUsare dharmatIrtha Wan samasta AviSkAroM kA Avazyaka aMga hai| ataH bhagavatI sUtra meM gaNita siddhAntoM kA bahuta hI gahanatA evaM sUkSmatA se pratipAdana kiyA gayA hai| jise jainasiddhAnta evaM karmagranthoM yA tattvoM kA paryApta pha jJAna nahIM hai, usake lie bhagavatI sUtra meM pratipAdita tAttvika viSayoM kI thAha pAnA aura unakA rasAsvAdana karanA atyanta kaThina hai| isake atirikta usa yuga ke itihAsa, bhUgola, samAja aura saMskRti, rAjanIti aura dharmasaMsthAoM Adi kA jo yathAtathya vizleSaNa prastuta Agama meM hai, vaha sarva sAdhAraNa pAThakoM evaM zodhakarttAoM ke Wan kulllntmilllk tmillltmimimimimimimimimimimimimimimimimimimimimimimimimipi lie atIva mahattvapUrNa hai| chattIsa hajAra praznottaroM meM AdhyAtmika jJAna kI chaTA advitIya hai| ( 10 ) ktkttttttttttttttmilll******tmilllmilllit Wan Wan

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phra ke viziSTa jJAnI yA anubhavI parivrAjakoM, tApasoM yA muniyoM ke pAsa niHsaMkoca pahu~ca jAte aura unase 5 jJAnacarcA karate the, aura agara koI satya-tathya upAdeya hotA to vaha use muktabhAva se svIkArate the / prastuta Agama meM varNita aise aneka prasaMgoM se usa yuga kI dhArmika udAratA aura sahiSNutA kA vAstavika paricaya prApta hotA hai| yaha varNana Aja ke dharma-sampradAyoM ke lie dizAdarzaka hai| 255 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 559 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 56 57 5555952 Wan isa Agama meM viSaya kA pratipAdana sarvatra anekAnta dRSTi se huA hai| meM udAharaNasvarUpa - isa sUtra meM tattva vidyA kA prArambha 'calamANe calie' - isa sUtra pada se huA hai| 5 arthAt jo calita ho cukA, vaha cala gayA aisA mAnA jA sakatA hai| AcArya abhayadeva sUri ne TIkA isa pada kI nizcayanaya aura vyavahAranaya kI dRSTi se vyAkhyA kI hai| unakA kahanA hai vyavahAranaya anusAra calita ko hI 'calita' kahA jA sakatA hai aura nizcayanaya ke anusAra 'calamAna' ko 'calita' kahA jA sakatA hai| bhI phra Wan isa prakAra aneka jaTila aura vivAdAspada praznoM kA uttara bhagavAna ne donoM nayoM ko sAmane rakhakara 5 anekAnta dRSTi se diyA hai| Wan phra Wan Wan prasiddha tArkika AcArya zrI siddhasena sUri ne likhA hai- "bhagavAna mahAvIra kI sarvajJatA ko siddha 5 karane ke lie aneka pramANoM kI koI AvazyakatA nahIM hai, unake dvArA pratipAdita 'SaDjIva nikAya' kA siddhAnta hI unakI sarvajJatA kA akATya pramANa hai| kyoMki saMsAra ke anya kisI bhI dArzanika ne Wan SaDjIva nikAya kA itanA vistRta aura saTIka varNana Aja taka nahIM kiyA hai, jitanA bhagavAna mahAvIra 5 ne kiyA hai / " (dvAtriMzikA 1 / 13) Wan Wan udAharaNa ke rUpa meM bhagavAna mahAvIra ne chaha jIva nikAya kA jo varNana kiyA hai unameM 'trasa jIva nikAya ' to pratyakSa siddha hai hI / vanaspati nikAya ke jIva aba vijJAna ko bhI svIkAra karane par3e haiN| pRthvI, pAnI, agni aura vAyu ina cAra nikAyoM ke jIva aba taka vijJAna dvArA pUrNatayA svIkRta nahIM hue haiM, parantu jo anusaMdhAna va prayoga cala rahe haiM, unase sambhava hai, eka dina vijJAna ke inameM bhI jIva yA cetanA ko svIkAranA pdd'e| bhagavAna mahAvIra ne ina jIvoM kA astitva siddha karane ke lie una jIvoM kA 5 jIvanamAna, AhAra, zvAsa, saMjJAe~ Adi aneka sUkSma viSayoM kA vistRta pratipAdana kiyA hai| bhagavAna mahAvIra ne vanaspati meM dasa prakAra kI saMjJAe~ batAI haiM- AhAra, bhaya, maithuna, parigraha, krodha, mAna, mAyA, pha lobha, ogha aura lokasaMjJA / Aja vijJAna ko bhI vanaspati meM ina saMjJAoM ko svIkAra karanA par3A hai| Wan Wan (11) suprasiddha bhAratIya vaijJAnika zrI jagadIzacandra basu ne apane parIkSaNoM dvArA yaha siddha kara diyA thA ki vanaspati krodha aura prema bhI pradarzita karatI hai| snehapUrNa vyavahAra se vaha pulakita ho jAtI hai aura 5 ghRNApUrNa durvyavahAra se vaha murajhA jAtI hai| zrI basu ke prastuta parIkSaNa ko samasta vaijJAnika jagat ne svIkRta kara liyA hai| prastuta Agama meM vanaspatikAya meM 10 saMjJAe~ batAI gaI haiN| ina saMjJAoM ke rahate vanaspati Adi vahI vyavahAra aspaSTa rUpa se karatI haiM jinheM mAnava spaSTa rUpa se karatA hai| isI prakAra pRthvI meM bhI jIvatva zakti hai, isa sambhAvanA kI ora prAkRtika cikitsaka evaM vaijJAnika agrasara ho rahe haiN| suprasiddha bhUgarbha vaijJAnika phrAMsisa apanI prasiddha pustaka "Ten Years Under Earth" meM dasavarSIya vikaTa bhUgarbhayAtrA ke saMsmaraNoM meM likhate haiM- "maiMne apanI ina vividha 5 Wan Wan Wan Wan

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95555555555555555555555555555555555559 yAtrAoM ke daurAna pRthvI ke aise-aise svarUpa dekhe haiM, jo Adhunika padArthavijJAna ke viruddha the| ve OM svarUpa vartamAna vaijJAnika sunizcita niyamoM dvArA samajhAye nahIM jA skte|" anta meM ve spaSTa likhate haiM5 "to kyA prAcIna vidvAnoM ne pRthvI meM jo jIvatva zakti kI kalpanA kI thI, vaha satya hai?' OM isI prakAra jainadarzana pAnI kI eka bUMda meM asaMkhyAta jIva mAnatA hai| vartamAna vaijJAnikoM ne mAikroskopa ke dvArA pAnI kI bUMda kA sUkSma nirIkSaNa karake agaNita sUkSma prANiyoM kA astitva svIkAra kiyA hai| jaina jIvavijJAna isase aba bhI bahuta Age hai| ___Adhunika vaijJAnikoM ne agaNita parIkSaNoM dvArA jainadarzana ke isa siddhAnta ko nirapavAda rUpa se satya pAyA hai ki koI bhI pudgala (Matter) naSTa nahIM hotA, vaha dUsare rUpa (Form) meM badala jAtA hai| bhagavAna mahAvIra dvArA bhagavatI sUtra meM pudgala kI aparimeya zakti ke sambandha meM pratipAdita yaha // tathya Adhunika vijJAna se pUrNataH samarthita hai ki "viziSTa pudgaloM meM, jaise taijas pudgala meM, aMga, baMga, kaliMga Adi 16 dezoM ko vidhvaMsa karane kI zakti vidyamAna hai|" __isI prakAra nara-saMyoga ke binA hI nArI kA garbha-dhAraNa, garbha-sthAnAntaraNa Adi saikar3oM viSaya prastuta Agama meM pratipAdita haiM, jinheM sAmAnya buddhi grahaNa nahIM kara sakatI, parantu Adhunika vijJAna ne OM nUtana zodhoM dvArA parIkSaNa karake aise adhikAMza tathya svIkRta kara lie haiM, dhIre-dhIre zeSa viSayoM ko bhI parIkSaNa karake svIkRta kara legA. aisI AzA hai| prastuta Agama meM SaDdravyAtmaka loka (jagat) ko anAdi evaM zAzvata batAyA gayA hai| Adhunika vijJAna OM bhI jagat (jIva-ajIvAtmaka) kI kaba sRSTi huI, isa viSaya meM jainadarzana ke nikaTa pahu~ca gayA hai| prasiddha jIvavijJAnavettA je. bI. eca. hAlDena kA mantavya hai ki "mere vicAra meM jagat kI koI Adi nahIM hai|' bhAratIya dharmoM ke pAzcAtya vidvAn DaoN. vAlTara zubiMga ne likhA hai-"jIva-ajIva aura // paMcAstikAya kA siddhAnta bhagavAna mahAvIra ke maulika cintana kI dena hai|" bhagavatI sUtra meM jIva aura ma pudgala kA jitanA aura sarvAMga nirUpaNa hai, vaha anya prAcIna dharmagranthoM meM sulabha nahIM hai| prastuta Agama bhagavAna mahAvIra ke darzana tathA tattvavidyA kA pratinidhizAstra hai| DaoN. zubriga bhagavatI sUtra ko par3hakara itane prabhAvita hue haiM ki ve bar3I mArmika bhASA meM likhate haiM___ "mahAvIra eka suvyavasthita (nirUpaNa ke) puraskartA haiN| unhoMne apane nirUpaNoM meM prakRti meM pAye , jAne vAle tattvoM ko sthAna diyA, jaisA ki viAhapaNNattI ke kucha avataraNoM se spaSTatayA parilakSita hotA hai| udAharaNArtha-rAyagiha (rAjagRha) ke samIpastha uSNa jala srota, jahA~ ve svayaM avazya gaye hoMge, ke 5 sambandha meM unakI vyAkhyA (94), vAyu sambandhI unakA siddhAnta (110) tathA agni evaM vAyu jIvoM ke 5 sAmudAyika jIvana (105) Adi ke viSaya meM unakI vyaakhyaa| AkAza meM ur3ane vAle padArtha kI gati hai manda hotI jAtI hai (viAhapaNNattI 176-bI; jIvAbhigama 374-bI)-yaha niSkarSa mahAvIra ne sambhavataH gurutvAkarSaNa ke prabhAva ke AdhAra para nikAlA hogaa| isI prakAra, eka sarapaTa caukar3I bharate // hue azva ke hRdaya aura yakRta ke bIca udbhata 'kavvaDaya' nAmaka vAya ke dvArA 'kha-khu' kI AvAja, kI utpatti (viAhapaNNattI 499-bI) ko bhI hama vismRta nahIM kara skte| isase bhI adhika mahattvapUrNa tathya yaha hai ki prAcIna bhArata ke jina manISiyoM ke viSaya meM hameM jAnakArI hai una sabameM sarvAdhika 5 5555555555555555555555555555555555550 (12)

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1 jJAnavAn manISI mahAvIra ko saMkhyA aura gaNita ke prati ruci thI tathA unake pravacanoM meM ina viSayoM kA asAdhAraNa vaiziSTya jhalakatA hai| yadyapi bahuta sAre prasaMgoM meM yaha siddha karanA kaThina hai ki unameM se kitanA nirUpaNa unakA apanA hai tathA kitanA dUsaroM kA hai, phira bhI kahIM-kahIM ve svayaM spaSTa rUpa se apane Apako amuka siddhAnta ke nirUpaka ke rUpa meM ghoSita karate haiM / ve svayaM kahate haiM- "evaM khalu, goyamA, mae satta seDIo pnnnnttaao|" (viAhapaNNattI 954 - bI ) - isa prakAra maiMne sAta zreNiyoM nirUpaNa kiyA hai| ina sabake sandarbha meM paramANuoM aura AkAza-pradezoM ke jaghanya evaM utkRSTa aMkoM kA vivecana kiyA hai, jo hameM gaNanAtmaka cintana taka pahu~cAtA hai| ina sabameM hameM eka parivAragata ruci dRSTigocara ho rahI hai / jahA~ isake sAtha isako prayoga meM lAne kI ruci bhI jur3atI hai, vahA~ sambhavataH hama mahAvIra ke maulika vicAra se sAkSAtkAra karate haiM / " " kA phra DaoN. je. DelyU ne likhA hai- "niSkarSa rUpa meM maiM kahanA cAhU~gA ki 'anyatIrthika Agama-pAThoM' meM aneka vividhatApUrNa viSayoM kI jo carcA kI gaI hai, ve mahAvIra ke vyaktitva ko eka cintaka evaM eka praNetA 1. The Doctrines of the Jainas, pp. 40-41-Even individual traits borrowed from nature have been incorporated into the total conception by Mahavira, the systematizer, as is shown by many passages of the Viy. Thus his explanation for a hot spring he must have visited near Rayagiha (94), his theory of the wind (110), and the life-community. of fire and wind (105). The fact that the movement of a flying object slows down (Viy. 176-b, Jiv. 374-b) was probably concluded by Mahavira from the effect of gravitation. Nor should we omit the wind Kavvadaya (Viy. 499-b) arising between the heart and the liver and causing within a galloping horse the sound of khu-khu. Above all, however the most versatile thinker we know of ancient India, had a liking for figures and arithmatic, that characterizes his speeches most extraordinarily. In most cases we are not able to prove which considerations are his own and which are of others, but he calls himself the author of a theory of the 7 possible lines (evam Khalu, Goyama, mae satta sedhio pannattao) (Viy. 954-b). In referring to them the minimum and maximum numbers of the atoms and space units are being discussed, and this leads us up to the calculative reflections. In them a certain family likeness seems to become apparent, and where it goes together with a special liking for applying it we are probably confronted with an original idea of Mahavira's. 2. Dr. J. Deleu's article on "Lord Mahavira and the Anyatirthikas" in "Mahavira and His Teachings". p. 193-"In conclusion I would like to state, that the great diversity of topics discussed in the anyatirthika texts is illustrative both of Mahavira's personality as a thinker and a teacher, and of that wonderful time of creative ferment in religion and philosophy that was his. It would seem that Mahavira, more than anyone around him, even more than the Buddha, was inspired by the spiritual unrest and eagerness of his day. Speaking of the Buddha, and probably comparing him with the Jina, Frauwallner, in his History of Indian Philosophy, expressed the opinion that his (the Buddha's) contribution to the enlargement of the range of philosophical ideas in his time was a rather small one'. A severe verdict indeed, which, however is soundly based on the Buddha's well-known stern refusal to consider a great many question that occupied his contemporaries. Because of his systematic approach to all these question, Mahavira has, I think, rightly been called 'the most versatile thinker we know of in ancient India." (13) *********************************** 2 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 5959595555 5 5 5 5 5 59595 55 2 Wan phra

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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 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9555555555555555555555555555555555555 ke rUpa meM prarUpita karate haiM tathA usa adbhuta yuga kA citraNa bhI, jaba dharma aura darzana kA sRjanAtmaka daura cala OM rahA thaa| aisA pratIta hotA hai ki mahAvIra usa yuga ke anya kisI bhI dArzanika kI tulanA meM, yahA~ taka hai ki buddha kI tulanA meM bhI apane samaya ke AdhyAtmika utsAha evaM utkaTatA se adhika prerita the| I. phrAuvAlanAra ne apane grantha 'hisTrI oNpha iNDiyana philosophI' meM buddha ke viSaya meM sambhavataH jina (mahAvIra) se unakI tulanA karate samaya, yaha abhimata vyakta kiyA hai ki unakA (buddha kA) dArzanika vicAroM ke kSetra ke vikAsa meM apekSAkRta bahuta thor3A yogadAna milaa| yadyapi yaha phaisalA bahuta adhika kar3A hai, phira bhI yaha eka majabUta AdhArabhitti para AdhArita hai ki buddha apane samakAlIna dArzanikoM ke sAmane Ane vAle praznoM ke uttara dene se sApha inkAra kara dete the| cU~ki mahAvIra ne ina sabhI praznoM ke bahuta hI vyavasthita rUpa se uttara diye; isalie unheM jo prAcIna bhArata ke jJAnI cintakoM meM sarvAdhika jJAnI kahA gayA hai, vaha bilkula ucita hI hai|" ____ pAzcAtya jagat ke prasiddha vidyAnurAgI zodhakartAoM ke ye udgAra bhagavatI sUtra kI jJAna-vijJAna sambandhI gambhIratA aura utkRSTatA kA vAstavika maMthana hai| prastuta Agama meM gativijJAna, bhAvitAtmA dvArA nAnA rUpoM kA nirmANa, bhojana aura nAnA rUpoM ke nirmANa kA sambandha, caturdazapUrvI dvArA eka vastu ke hajAroM pratirUpoM kA nirmANa, bhAvitAtmA dvArA AkAzagamana, pRthvI Adi sthAvara jIvoM kA zvAsa-ucchvAsa, gatipravAda adhyayana kI prajJApanA, kRSNarAji, tamaskAya, paramANu kI gati, dUrasaMcAra Adi aneka mahattvapUrNa prakaraNa haiN| unakA vaijJAnika dRSTi se adhyayana apekSita hai| vilakSaNa vivecana-zailI bhagavatI sUtra kI racanA praznottaroM ke rUpa meM huI hai| praznakartAoM meM mukhya haiM-zramaNa bhagavAna mahAvIra ke pradhAna ziSya gaNadhara indrabhUti gautm| inake atirikta mAkandiputra, roha anagAra, gaNadhara agnibhUti, vAyubhUti aadi| kabhI-kabhI skandaka Adi kaI parivrAjaka, tApasa evaM pArthApatya anagAra Adi bhI praznakartA ke rUpa meM upasthita hote haiN| kabhI anya dharmatIrthAvalambI bhI vAda-vivAda karane yA ke zaMkA ke samAdhAnArtha A pahu~cate haiN| kabhI tatkAlIna zramaNopAsaka athavA jayantI Adi jaisI zramaNopAsikAe~ bhI prazna pUchakara samAdhAna pAtI haiN| praznottaroM ke rUpa meM grathita hone ke kAraNa isameM kaI bAra piSTa-peSaNa bhI huA hai, jo kisI bhI siddhAntaprarUpaka ke lie aparihArya hai, kyoMki kisI bhI hai prazna ko samajhAne ke lie usakI pRSThabhUmi batAnI bhI Avazyaka ho jAtI hai| ____eka bAta aura hai-bhagavatI sUtra meM viSayoM kA vivecana prajJApanA, sthAnAMga Adi zAstroM kI taraha sarvathA viSayabaddha, kramabaddha evaM vyavasthita paddhati se nahIM hai aura na gautama gaNadhara ke praznoM kA saMkalana kI hI kisI pUrva nizcita krama se hai| isakA kAraNa bhagavatI sUtra ke adhyetA ko isa zAstra meM avagAhana karane se svataH jJAta ho jAyegA ki gautama gaNadhara ke mana meM jaba kisI viSaya ke sambandha meM svataH yA Wan kisI anyatIrthika athavA svatIrthika vyakti kA yA usase sambandhita vaktavya sunakara jijJAsA utpanna huI 1. E. Frauwallner, Geschictite der Indischen Philosophie (Salzburg 1953), vol. I, p. 247; cf, also p. 253. B9555555554))))))))5555555555555555555555555 (14)

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tabhI unhoMne bhagavAna mahAvIra ke pAsa jAkara savinaya apanI jijJAsA prazna ke rUpa meM prastuta kii| ataH saMkalanakartA zrI sudharmA svAmI gaNadhara ne usa praznottara ko usI krama se, usI rUpa meM grathita kara liyaa| // ataH yaha doSa nahIM, balki prastuta Agama kI prAmANikatA siddha karatA hai| __isase sambandhita eka prazna vRttikAra ne prastuta zAstra ke prArambha meM, jahA~ se praznoM kI zurUAta 5 hotI hai; uThAyA hai ki praznakartA gaNadhara zrI indrabhUti gautama svayaM dvAdazAMgI ke vijJAtA haiN| zruta ke samasta viSayoM ke pAragAmI haiM, saba prakAra ke saMzayoM se rahita haiN| itanA hI nahIM, ve sarvAkSarasannipAtI haiM, mati, zruta, avadhi aura manaHparyAyajJAna ke dhAraka haiM, eka dRSTi se sarvajJa-tulya haiM, aisI sthiti meM 5 saMzayayukta sAmAnyajana kI bhA~ti unakA prazna pUchanA kahA~ taka yuktisaMgata hai? isakA samAdhAna svayaM vRttikAra hI dete haiM-(1) gautama svAmI kitane hI atizayayukta kyoM na hoM, chadmastha hone ke nAte unase // bhUla honA asambhava nhiiN| (2) svayaM jAnate hue bhI, apane jJAna kI avisaMvAditA ke lie prazna pUcha Wan sakate haiN| (3) svayaM jAnate hue bhI anya ajJAnijanoM ke bodha ke lie prazna pUcha sakate haiN| (4) ziSyoM - ko apane vacana meM vizvAsa jamAne ke lie bhI prazna pUchA jAnA sambhava hai| athavA (5) zAstraracanA kI yahI paddhati yA kathana praNAlI hai| inameM se eka yA aneka kucha bhI kAraNa hoM, gaNadhara gautama kA prazna 5 pUchanA asaMgata nahIM kahA jA sktaa| prastata Agama meM aneka prakaraNa kathA-zailI meM likhe gaye haiN| jIvana-prasaMgoM. ghaTanAoM aura rUpakoM' ke mAdhyama se kaThina viSayoM ko sarasa karake prastuta kiyA gayA hai| bhagavAna mahAvIra ko jahA~ kahIM kaThina viSaya ko udAharaNa dekara samajhAne kI AvazyakatA mahasUsa huI, vahA~ unhoMne dainika jIvanadhArAma dAharaNa uThAkara uttara diyA hai| kisI bhI prazna kA uttara dene ke sAtha-sAtha ve heta kA nirdeza Wan bhI kiyA karate the| jahA~ eka hI prazna ke eka se adhika uttara-pratyuttara hote, vahA~ ve praznakartA kI dRSTi aura bhAvanA ko maddenajara rakhakara tadanurUpa samAdhAna kiyA karate the| jaise-rohaka anagAra ke prazna ma ke uttara meM svayaM pratiprazna karake bhagavAna ne pratyuttara diyA hai| ___mukhya rUpa meM yaha Agama prAkRta bhASA meM yA kahIM-kahIM zaurasenI bhASA meM sarala-sarasa gadya-zailI meM likhA huA hai| pratipAdya viSaya kA saMkalana karane kI dRSTi se prArambha meM saMgrahaNI gAthAoM ke rUpa ke kahIM-kahIM padya bhAga bhI upalabdha hotA hai| kahIM para svataMtra rUpa se praznottaroM kA krama hai, to kahIM kisI ghaTanA ke pazcAt praznottaroM kA silasilA calA hai| prastuta Agama meM jahA paNNavaNAe evaM jahA jIvAbhigame Adi padoM meM dvAdazAMgI se-pazcAtvartI kAla meM racita rAjapraznIya, aupapAtika, prajJApanA, jIvAbhigama, praznavyAkaraNa evaM nandI sUtra Adi (meM varNita amuka viSayoM) kA avalokana karane kA nirdeza yA ullekha dekhakara itihAsavettA vidvAnoM kA yaha anumAna karanA yathArtha nahIM hai ki yaha Agama anya AgamoM ke bAda meM racA gayA hai| vastutaH jainAgamoM ko lipibaddha karate samaya devarddhigaNI kSamAzramaNa ne grantha kI anAvazyaka bRhadtA kama karane tathA anya sUtroM meM varNita hai viSayoM kI punarAvRtti se bacane kI dRSTi se pUrva likhita AgamoM kA nirdeza atideza kiyA hai aisA anumAna : hai| Agama-lekhanakAla meM sabhI Agama krama se nahIM likhe gaye the| jo Agama pahale likhe jA cuke the, una AgamoM meM usa viSaya kA vistAra se varNana pahale ho cukA thA, ataH una viSayoM kI punarAvRtti na ho, 5 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (15) iWan Wan 5555555555)))))) )))555555

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))))55555555555555555555555555555555555555558 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 555555555555558 granthagurutva na ho, isI uddezya se zrI devarddhigaNI Adi pazcAdvartI Agama lekhakoM ne isa nirdeza paddhati kA OM avalambana liyA thaa| isI AdhAra para yaha Agama pazcAdgrathita hai, aisA nirNaya nahIM karanA caahie| // vastutaH vyAkhyAprajJapti sUtra gaNadhara racita hI hai, isakI mUla racanA prAcIna hI hai| Wan prastuta saMskaraNa bhagavatI sUtra para aba taka aneka vidvAnoM ke anuvAda, vivecana Adi prakAzita ho cuke haiN| hamane apane anuvAda meM mukhya rUpa meM ina saMskaraNoM kA AdhAra liyA hai-(1) bhagavatI sUtra-sAta bhAga : + paM. ghevaracanda jI bA~ThiyA dvArA sampAdita, (2) vyAkhyAprajJapti sUtra-cAra bhAga : mere (amara muni) dvArA sampAdita vivecana sahita, tathA (3) bhagavaI-do bhAga : AcArya mahAprajJa jI dvArA smpaadit|| yadyapi isa sUtra ke vivecana meM jitanA vistAra aura tulanAtmaka adhyayana apekSita hai, vaisA saMskaraNa aba taka upalabdha nahIM hai, phira bhI Avazyaka aura upayogI vivecana ko hamane sarala rUpa meM prastuta kara OM diyA hai| isakI vizeSatA hai hindI ke sAtha aMgrejI bhASA meM anuvaad| aMgrejI anuvAda ke kAraNa ma OM antarrASTrIya vidvad jagat meM bhI isakI upayogitA bar3ha gaI hai| yaha to nizcita hai ki aMgrejI bhASA meM 5 jaina AgamoM ke pAribhASika zabda upalabdha nahIM haiN| ataH unakA zabdazaH anuvAda sambhava hI nahIM hai| OM hamane mUla zabda ko surakSita rakhate hue usa zabda kI paribhASA va vyAkhyA aMgrejI meM vahIM para de dI hai| U + jisa kAraNa pAThaka mUla zabda ke Azaya ko acchI prakAra grahaNa kara skegaa| yoM to isa sUtra meM viSaya ko spaSTa karane ke lie bahuta adhika citroM kI apekSA thI, parantu apanI + samaya sImA, pRSTha saMkhyA va anya bAtoM ko dhyAna meM rakhate hue kucha mahattvapUrNa viSayoM ke raMgIna citra prastuta kiye haiM, jisa kAraNa gambhIra viSaya meM rocakatA bar3ha gaI hai| mahattvapUrNa zabdoM kA aMgrejI pAribhASika zabdakoSa bhI pariziSTa meM dene kA hamArA prayatna hai| zruta-sevA ke lie mujhe satata preraNA evaM mArgadarzana karane vAle pUjya gurudeva uttara bhAratIya pravartaka Wan bhaNDArI zrI padmacandra jI ma. kA pAvana smaraNa kiye binA merA yaha prAkkathana apUrNa hI rhegaa| maiMne jo kucha prApta kiyA hai aura jo vartamAna meM kara rahA hU~, vaha saba unhIM gurudeva kI kRpA tathA AzIrvAda kA hI zubha phala hai| sadA kI bhA~ti sacitra Agama prakAzana kI pAvana zruta-sevA meM zrIcanda jI surAnA, zrI surendra jI botharA, suzrAvaka zrI rAjakumAra jI jaina jaise vidvAn sampAdaka bandhuoM kA tathA prakAzana sahayogI + gurubhaktoM kA jo prema va sauhArdapUrNa sahayoga prApta huA hai, usake prati bahuta-bahuta sAdhuvAda ! jaina sthAnaka, -pravartaka amara muni // ludhiyaanaa| (uttara bhAratIya pravartaka) ))))))))))5555555555555555555550 )))))) ) Wan )) (16) Wan 5)

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4595596556 455 456 457 455 456 457 455454545454545454545454545454545454545454545454545 PREFACE 4555 $ BEST AMONG THE ELEVEN ANGAS : BHAGAVATI SUTRA In the corpus of Jain Agamic literature the twelve Angas, popularly known as Dvadashangi (The Twelve Limbed), are accepted as the original source books. Drishtivad, the last of the twelve books, being extinct, only eleven Angas are available in modern times. These are popularly known as Ekadashangi (The Eleven Limbed) or Ganipitak (The Box of Ganis). Bhagavati or Vyakhya Prajnapti, the fifth Anga is believed to be the best of Angas (head). In fact, Bhagavati Sutra is the top ranking and most voluminous among the available Agams. Like other Angas, this too has been compiled by Sudharma Swami, the fifth Ganadhar. NAME AND IMPORTANCE The sermon of Vitaraga Sarvajna Prabhu (the Detached Omniscient Lord) is lavished with an astonishing treasure of knowledge. It is natural that this gem of scriptures; made up of the compilation of profound answers by Shraman Bhagavan Mahavir to 36,000 questions by Ganadhar Guru Shri Indrabhuti Gautam, the embodiment of infinite powers, and other Ganadhars, Sthavirs (senior ascetics) and Shramans; evokes feelings of earnest devotion and deep respect in masses. The sermon of Vitaraga Sarvajna Prabhu has the unique capacity of transforming and purifying the whole life. In a way it is divine power. That is why whenever there is a recitation of Vyakhya Prajnapti the minds of devotees brim with devotion and, like a peacock, dance in exhilaration when they receive the words of Jineshvar Bhagavan Mahavir Prabhu addressed to Ganadhar Bhagavan Gautam Swami. Respectful devotees consider attending the recital of this scripture to be a rare and unprecedented opportunity. As a result this comparatively voluminous and reverential scripture acquired the adjective 'Bhagavati before its name Vyakhya Prajnapti. For more than a century the adjective 'Bhagavati' has turned into an independent epithet. At present its more popular name is Bhagavati rather than Vyakhya Prajnapti. The Prakrit name of Vyakhya Prajnapti is Viyaha Pannati. At some places it is also mentioned as Vibaha or Vivaha Pannati. However, Abhayadev Suri, the commentator (Vritti), has accepted Viyaha Pannati as the authentic name. Taking three transliterations of this name in Sanskrit he has interpreted the name three ways $1451 454545454545454545454545454545454 455 456 457 454141414141414141414141414141414 415 (17) 545455 456 457 455 456 457 456 457 451 454 455 456 457 45 4 455 456 451 455 456 457 45544414141414141

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57 (1) Vyakhya + Prajnapti-The book that contains complete and elaborate (prakrisht) exposition of the variety of statements given by Bhagavan Mahavir in answer to the questions posed to him by Gautam and other disciples. In other words, the book that contains the elucidation (prajnapan) of statements given by Bhagavan Mahavir in various ways. 45 Wan In the same way the meanings of the other two Sanskrit transliterations are also available as follows Wan 45 475 45 55555555555555555 57 455 Wan (2) Vyakhya + Prajna + apti-Acquired through the wisdom (prajnaa) of elaboration (vyakhya). Also the specific canon that has been acquired from Bhagavan by Ganadhars who have the wisdom (prajnaa) of elaboration. 475 VARIETY OF SUBJECTS Wan Vyakhya Prajnapti Sutra has a large variety of subjects. If some scripture can be called the ocean of knowledge (jnana ratnakar) it is only this great acme of scriptures. It contains discussions not only on Jain philosophy but almost all fundamentals of the realm of philosophy. Besides this there is hardly any topic of universal knowledge that has not been discussed in this great work directly or indirectly. Available in this scripture are the expositions or pointers of numerous branches of knowledge and science, ancient as well as modern. 45 (3) Vyakhya + Prajnaa + apti-Acquired through the expertise (prajnaa) of elaboration. Also to acquire from Bhagavan who has the expertise (prajnaa) of elaboration. (1) Vivaha Pannati-The canon that contains exposition of various or special flows of meanings is called Vivaha Pannati. (2) Vibadha Pannati-The canon that contains exposition of fundamentals unabated by or independent of need of authentication is called Vibadha Pannati. It is said that the Vedas are the source books of all knowledge and science. In the same way Bhagavati Sutra too is the source book of all metaphysical knowledge. Many western scholars believe that biology, physics, particle physics and hundreds of other subjects, that find no place in other scriptures of that time, were presented for the first time in this book. The long list of topics dealt with in this book include geography, astronomy, this life and that beyond, heaven-hell, biology, chemistry, obstetrics, dreams, geology, mathematics, astrology, history, psychology, spiritualism etc. The subjects discussed in this work can be broadly classified into ten sections ( 18 ) 55555555555555555555555555555555555555555 2955 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 555595555 5 5 5952 Wan

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41414141414141454 455 456 45414141414141414 $455 456 457 455 456 41 41 41 41 41 42 (1) Achar Khand (Section on Conduct)-Codes of ascetic conduct; prudence related to food, movement, five samitis (self-regulations), three guptis (restraints), action, karma and five great vows; delineation of the conduct of good ascetic, non-ascetic, restrained, unrestrained and restrained-unrestrained ascetics, and other allied topics. (2) Dravya Khand (Section on Entities)-Description of six entities or the physical world (Padarth-vaad), ultimate particles (Paramanu-vaad), mind, sense organs, intellect, movement, body and other related topics. (3) Siddhant Khand (Section on Ontology)-Soul (atma), Paramatma or Supreme soul (perfected, enlightened and liberated), knowledge (jnana) including omniscience (Keval-jnana), developed and pure state of soul, being (jiva), non-being (ajiva), merit-demerit (punya-paap), inflow of karmas (asrava), blockage of inflow of karmas (samvar), shedding of karmas (nirjara), karma theory (karma-vaad), righteousness (samyaktva), unrighteousness (mithyatva), action (kriya), karmic bondage (karmabandh), methods of salvation from bondage and other related topics. (4) Par-lok Khand (Section on Reincarnation or Next Life) Descriptions of divine realm (Dev-lok), infernal world and other areas. Detailed descriptions of colour, smell, taste and touch of infernal worlds, leshya (soul-complexion), karmic bondage, age, life-span and sufferings of infernal beings and number, land, conditions, castes and sub-castes, abodes, leshya, age, karmic bondage, life-span and enjoyments of divine beings. Description of liberated souls and the state of liberation (Siddha Gati). (5) Bhugoal (Geography)-Lok (occupied space or the universe), Alok (unoccupied space or the space beyond), Bharat and other countries, land of endeavour (Karmabhumi) and land of enjoyment (Akarmabhumi) along with the description of the birth, life-span, leshya and karmic bondage of beings living there as well as rivers, mountains, hills, seas and other features. (6) Khagoal (Astronomy)-Description of sun, moon, planets, constellations, stars, darkness, light, bodies of darkness (Tamaskaya), areas of darkness (Krishnaraji) etc. (7) Ganit Shastra (Mathematics)-Alternatives of combinations of one, two, three and four things, Praveshanak Rashi, samkhyat (countable), asamkhyat (innumerable), anant (infinite), Palyopam and Sagaropam (metaphoric units of time), Kaal Chakra (cycle of time) etc. (8) Garbha Shastra (Obstetrics)-Description of food intake, movement, development, body parts and birth of a being in womb. 455 456 457 454 455 456 41 41 414 415 4141414141414141414141415941 151414141414141456 457 454 455 456 45 44 445 (19) i 451 4545454545454545454 455 456 4545454545454545 LELLE L e cririririr.

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41 41 41 41 41 41 414 415 456 41 41 41 41 41 41 41 41 41 41 41 41 41 244444444444444444444444444444444444 (9) Charitra Khand (Biographical Section)-Stories of pre and post 4 contact life of numerous hermits (Tapas), mendicants (Parivrajak), lay Jains (Shravak-Shravikas), Jain ascetics (Shraman Nirgranths), people i of other faith (anyatirthiks), ascetic of Parshva tradition etc., who came 41 in contact with Shraman Bhagavan Mahavir. (10) Vividh (Miscellaneous)-Descriptions of curious and strange y questions about hot springs in Rajagriha, sound of horses, power of upward 15 and downward movement of gods, various manifestations of the power of transmutation (Vaikriya Shakti), deadly poison, dreams, clouds, rain etc. The chapters of Vyakhya Prajnapti are popularly known as Shataks. Here the term shatak has no relevance with the number hundred. Here it just means chapter. Each shatak has sub-divisions titled uddeshak (lesson). The forty one chapters of the voluminous work Bhagavati Sutra provide details about the life of Shraman Bhagavan Mahavir as well as Ganadhar Gautam and other disciples, devotees, householders and worshippers along with the life and beliefs of followers of other schools. It contains elaborate and authentic information about Acharya Goshalak, the head of the Ajivak Sangh. At places in this scripture, there is detailed $ information about the lay and ascetic followers of Purushadaniya Bhagavan Parshva Naath and their conversion from the Chaturyam Dharma (four dimensional religion) to Panch Mahavrat Dharma (the religion of five great vows). Also included is the detailed, touching and shocking narrative of the terrible massacre in the two great battles, popularly known as Mahashilakantak and Rath-mushal battles, between Emperor Kunik and Maharaj Chetak, the president of Vaishali Republic. From historical viewpoint the narratives about Acharya Mankhali Goshalak, the head of the Ajivak Sangh; Jamali, Shiva Rajarshi, Skandak Parivrajak, Tamali Tapas and many others are very interesting. The episodes of Jayanti Shravika, Madduk Shramanopasak, Rohak Anagar, $ Somil Brahmin, Bhagavan Parshva's disciple Kalasyaveshiputra and Shravaks of Tungika city are worth pondering from metaphysical angle. 41 The classification of plants mentioned in chapters twenty first to twenty third is astonishing and inspiring from botanical viewpoint. Among the five ontological categories (panchastikaya) Dharmastikaya, Adharmastikaya and Akashastikaya are invisible as they are formless. Modern science has accepted Akash as space. Being formless Jivastikaya (soul entity) is also invisible. However, it is comprehensible through the sentient activity it performs with the help of the body. As it has form, Pudgalastikaya (matter entity) is visible. Thus the theories propounded 457 455 456 457 454 455 456 454 455 456 457 455 456 457 455 456 457 455 456 455 456 455 456 457 454 455 456 45 454 455 456 457 455 456 457 455 456 457 hva's Gloring fro twenty. 451 451 455 456 457 454 455 456 457 454 45 45 46 47 455 456 455 456 455 456 457 454 455 456 ( 20 ) 4 05454545454 455 456 457 454 455 456 457 455 456 457 454 455 455 456 457 456 457 455 456 457 458 455 456 457 4 24

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454 455 456 454545454545454554 $1$$$45 4641414141414141414141414141414141414141414141455 456 457 455 456 457 4540 in this Agam closely resemble the scientific facts. Besides these the elaborate details mentioned in this Agam about the multitude of diversities manifested through the interplay of soul and matter is not available in any other philosophical or religious work, Indian or foreign Many modern educated individuals do not hesitate to brand the said descriptions of heaven and hell as flights of fantasy. They maintain-- "More than half of Bhagavati Sutra is filled with the descriptions of heavens and hells. What is the importance or use of such information in everyday life ?" All-seeing and all-knowing Bhagavan Mahavir and later Jain philosophers gave special importance to heaven and hell for a special veiled purpose. And it is that if we accept soul as immortal and eternal entity, we also have to accept the concept of heaven and hell in order to comprehend its form as independent vibrant life-force, its tangible form manifested through combination with matter and its qualitative progress and regress. All the concepts and principles of Atma-vaad (theory of soul), Karma-vaad (theory of karma), Lok-vaad (theory of universe), Kriya-vaad (theory of endeavour) and Mukti-vaad (theory of liberation) will lose their significance and utility if the descriptions of heaven and hell are deleted. As regards the scientific attitude, we should not forget that science is the path of continuous search and development of knowledge. Contemplation, research, invention, mathematics, imagination and the like are some of 4 the tools to pursue that. What was said to be fantasy yesterday has become fact today. What we take to be fantasy today may be pregnant si with facts of tomorrow. According to the Agamic concept heaven and hell are parts of the upper and lower worlds as our earth is a part of the transverse world. A soul endowed with extremes of merit and demerit has no alternative but to be born in heaven or hell in order to enjoy or suffer the fruits of the acquired karmas. How could an all-seeing and allknowing individual avoid describing the part of this universe that forms the whole arena of the play of souls ? Unlike other Jain Agams, Bhagavati Sutra is neither a sermonic work nor exclusively doctrinal. We may call it an analytical work. In other words it may be called the mathematics of doctrines. Einstein's famous theory of relativity is, indeed, a miracle of mathematics. Mathematics is an essential component of all inventions in the world. For this reason alone mathematical theories have been profoundly and minutely elaborated in Bhagavati Sutra. Without a working knowledge i of Karmagranths and fundamentals one will find it extremely difficult to fathom the metaphysical subjects propounded in Bhagavati Sutra. 41 45 455 456 457 454 455 456 457 ( 21 ) F 455 456 457 456 457 455 456 457 455 456 454 455 456 457 454 455 456 457 458 455 456 455 456 454 4 55 41

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456 45 44 45 46 45 44 41 41 41 41 41 41 41 414141414141414141414141414 415 41 0445454545454545454545454545454545454545454545454545454 455 456 45 46 45 444 Besides this the factual analysis of history, geography, society, culture, politics and religious institutions provided in this Agam is very useful and important for all readers including researchers. The panorama of spiritual knowledge the thirty six thousand questions and answers present is unique. This scripture informs us that in spite of numerous religious sects existing during that period, sectarian dogmatics was minimum. Mendicants, hermits and ascetics of one school went to those of others without any hesitation for spiritual dialogue and had no reservations whatsoever in accepting truth and facts revealed during discussions. These details provide inspiring guidance to modern religious sects having a tendency to shun interaction. In this Agam each and every subject has been presented with relative or non-absolutistic viewpoint. For example the discussion on fundamentals (ontological categories) i starts with the phrase 'moving means moved' (chal-mane chaliye) which means that a thing that has commenced movement can be accepted as moved. Acharya Abhayadev Suri has elaborated this phrase both from Nishchaya naya (noumenal or transcendental viewpoint) and Vyavahar naya (empirical or conventional standpoint). He says that from conventional standpoint only a thing that has already moved can be 4 called as moved but from transcendental viewpoint that which is in the 45 process of moving can be called as moved. This way Bhagavan has answered many such complex questions from both these standpoints applying the relative standpoint. Renowned logician Acharya Siddhasen Suri has stated--"In order to prove omniscience of Bhagavan Mahavir not many evidences are needed. The concept of six life forms (shadjiva nikaya) is an irrefutable proof of his omniscience. This is because no other philosopher has provided such elaborate and authentic description of six life forms as done by Bhagavan Mahavir." (Dvatrinshika 1/13) For instance, out of the six life forms described by Bhagavan Mahavir tras jiva nikaya (mobile life forms) is an evident reality. The plant life form has since found acceptance in science. Although science has not yet fully accepted the earth-bodied, water-bodied, fire-bodied and air-bodied life forms; the research and experiments being conducted in this direction may lead to the acceptance sooner or later. In order to prove the existence of these life forms Bhagavan Mahavir has described in 5 detail the life-span, food intake, respiration, activities and various other $ subtle matters. According to Bhagavan Mahavir these life forms have 4 4 4 4 4 455 456 457 455 456 457 455 4 45 455 456 45 455 456 457 458 459 414 415 45 46 ( 22 ) 244 Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Li Li Li %%%%%%%%%%%%

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457 455 456 457 455 456 457 414 41 41 41 42 41414141414141414141414141414 415 416 417 414 45 46 45 44 45 46 47 46 45 46 47 464 ten sanjnas (kinds of feeling and awareness)--food, fear, sex, possessiveness, anger, conceit, deceit, greed, general and universal. As regards plant life, science had to accept all these sanjnas. Famous Indian scientist Shri Jagadish Chandra Basu had proved by his experiments that plants are sensitive to anger and love. At expression of love a plant blossoms and at expression of hate it withers. These experiments by J. C. Basu have since been accepted by the scientific world. In this Agam plant life forms are said to have ten sanjnas. Endowed with these ten attributes plants have the same but indistinct behaviour that the humans display distinctly. In the same way earth too has life force. Practitioners of nature cure and scientists are heading towards this possibility. Famous geologist Francis writes in his famous travelogue, 'Ten Years Under Earth', about ten year long difficult geological journey-"During my numerous journeys I have come across many such facets of earth that go against modern physics. Those facets cannot be explained on the basis of established scientific theories of the modern world." In the end he explicitly states-"So, is the imagination about the life force in earth by the ancient seers true ?" In the same way Jain philosophy accepts the existence of innumerable living beings in a single drop of water. Modern scientists have accepted the existence of innumerable minute organism in a drop of water after seeing it under a microscope. Jain biology is far advanced than this. After numerous experiments modern scientists have also confirmed the Jain principle that matter is never destroyed, it just gets transformed. Bhagavan Mahavir's statement in Bhagavati Sutra about unlimited energy of matter--specific matter particles like Taijas pudgals contain enough energy to destroy sixteen states like Anga, Banga and Kalinga- finds complete acceptance in modern science. In the same way pregnancy without intercourse, transplantation of fetus and other hundreds of such topics that are beyond normal comprehension are included in this Agam. However, most of these have been affirmed by modern science through new research and experiments. It is hoped that sooner or later the remaining concepts will also find acceptance. In this Agam the occupied space (Lok), constituted of six entities, is said to be without a beginning as well as eternal. In its exploration of the time of the birth of this universe modern science has also arrived at the point already stated in Jain philosophy. J. B. H. Haldane, the famous scientist, says--"In my view the universe has no beginning." 45 46 451 45454545456 457 4545454 455 456 4141414 46 47 46 45 446 447 46 45 46 47 44 ( 23 ) F 454 455 456 457 455 456 45454545454545454545454545454 455 456 457 455 456 455 456 457 454 455 45

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$$$ $$1414141414141414141414141414141414141414545454545454545 41 41 41 41 41 41 41 42 455 456 457 45 57 451 454 455 456 457 455 456 457 455 456 455 456 457 455 456 4 45454545454545454545454545454 455 456 457 458 459 41 41 41 41 41 14446 441 414145145 Dr. Walter Shuebring, a western Indologist, writes--"Jiva-ajiva (soul 4 and non-soul) and the principle of five Panchastikaya (ontological categories) are original contributions of Bhagavan Mahavir's radical thinking." The complete and elaborate presentation of soul and matter given in Bhagavati Sutra is not available in any other ancient scripture. This Agam is a representative scripture of Bhagavan Mahavir's philosophy and metaphysics. After reading Bhagavati Sutra, Dr. Shuebring was so impressed that he wrote in touching words "Even individual traits borrowed from nature have been incorporated into the total conception of Mahavira, the systematizer, as is shown by many passages of the Viy. Thus his explanation for a hot spring he must have visited near Rayagiha (94), his theory of the wind (110) and the life- 41 community of fire and wind (105). The fact that the movement of a flying obiect slows down (Viy. 176-b; Jiv. 374-b) was probably concluded by Mahavira from the effect of gravitation. Nor should we omit the wind Kavvadaya (Viy. 499-b) arising between the heart and the liver and causing within a galloping horse the sound of khu-khu. Above all, however, the most versatile thinker we know of ancient India, had a liking for figures and arithmatic, that characterizes his speeches most extraordinarily. In most cases we are not able to prove which considerations are his own and which are of others, but he calls himself the author of a theory of the 7 possible lines (954-b). In referring to them the minimum and maximum numbers of the atoms and space units are being discussed, and this leads us up to the calculative reflections. In them a certain family likeness seems to become apparent, and where it goes together with a special liking for applying it we are probably confronted with an original idea of Mahavira's." (The Doctrines of the Jainas, pp. 40-41) Dr. J. Deleu writes-In conclusion I would like to state, that the great diversity of topics discussed in the anyatirthika texts is illustrative both of Mahavira's personality as a thinker and a teacher, and of that wonderful time of creative ferment in religion and philosophy that was his. It would seem that Mahavira, more than anyone around him, even more than the Buddha, was inspired by the spiritual unrest and eagerness of his day. Speaking of the Buddha, and probably comparing him with the Jina, Frauwallner, in his History of Indian Philosophy, expressed the opinion that "his (the Buddha's) contribution to the enlargement of the range of philosophical ideas in his time was a rather small one (E. Frauwallner, Geschictite der Indishen Philosophie (Salzburg 1953), vol. I, p. 247; cf, also p. 253). A severe verdict indeed, 456 457 458 459 41 455 456 57 455 455 456 4 4 4 4 4 4 4 4 4 4 ( 24 ) 4 454 455 456 457 45454545454545454545454 LLLLLLL LL LIPICIT Iriri

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F1 41 41 41 41 41 41 41 41 41 41 41 41 4141414141414141414141414141414141414141414141 which, however is soundly based on the Buddha's well-known stern i refusal to consider a great many question that occupied his contemporaries. Because of his systematic approach to all these questions, Mahavira has, I think, rightly been called 'the most versatile thinker we know of in ancient India'. These views of renowned western scholarly researchers provide true evaluation of the depth and eminence of the wealth of general and specialized knowledge contained in Bhagavati Sutra. This Agam contains numerous important topics including science of movement (dynamics and rebirth), transmutation into a variety of forms by elevated souls, relationship of food intake and creation of numerous fi forms, transmutation into thousands of clones by Chaturdash-purvi (scholar of fourteen Purvas), movement in the sky by elevated souls, respiration of earth-bodied and other immobile life forms, presentation of the Gatipravad chapter, area of darkness (krishnaraji), body of darkness (tamaskaya), movement of ultimate particles and 4 telecommunication. All these deserve study from scientific angle. UNIQUE STYLE OF ELABORATION Bhagavati Sutra has been composed in question-answer style. The main questioner is Ganadhar Indrabhuti Gautam, the chief disciple of Bhagavan Mahavir. Other than him are Makandiputra, Roha Anagar, Ganadhar Agnibhuti and Ganadhar Vayubhuti. Sometimes many Parivrajaks, including Skandak, Tapasas and ascetics from Parshva tradition also appear as questioners. On occasions people from other schools too come for debate or removing doubts. Contemporary Shramanopasaks (lay Jains) including females like Jayanti seek answers to their questions. As it is compiled in question-answer style, it becomes repetitive at places. However, it is unavoidable for a propounder of a doctrine because he has to provide the background material in order to clear a doubt. Another thing is that the subjects dealt in Bhagavati Sutra do not follow any preconceived specific order. Neither the compilation of questions asked by Gautam Ganadhar follow a predetermined pattern. As a reader studies Bhagavati Sutra he will automatically realize that as and when Gautam Ganadhar had a doubt or his curiosity was inspired by any statement by or incident related to people of his own school or other, he at once approached Bhagavan Mahavir and humbly presented it in the form of a question. True to his job, Sudharma Swami compiled the text in the same order and form. Thus the apparent disorder is not a fault but an evidence of its authenticity. 455 456 457 45454545451 456 457 45 46 455 456 457 456 457 41 41 41 41 41 41 41 41 4545454545455 456 457 455 456 457 454 455 456 457 454 455 456 455 456 457 ( 25 ) 414141414141414141414141414141414141414141414141414141414141414142

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44 45 46 47 48 4 5454545454545454 455 456 457 4445454545454545454545454545454545454545454545454545454540 The commentator has raised a doubt at the beginning of this scripture, just before the sequence of questions starts, that how far is it logical that a scholar of Dvadashangi, an expert of all subjects of the canon and free of any doubts, a sarvakshar-sannipati (who knows all possible combinations of the alphabet) endowed with all the four limbs of knowledge (Mati, Shrut, Avadhi and Manahparyav) and almost an omniscient like Gautam Swami asks such skeptic-like questions suited to an ordinary person ? The commentator himself provides possible answers--(1) No matter how lofty was the level of Gautam Swami's knowledge, being a chhadmasth $ (one who is short of omniscience due to residual karmic bondage) there are always chances of his committing an error. (2) In spite of knowing the answer he could ask for the sake of affirmation of the indubitability of his knowledge. (3) In spite of knowing the answer he could ask for the benefit of the ignorant present there. (4) He could possibly have asked for the purpose of infusing belief in his disciples. (5) This could have been just a prevalent style of composing scriptures. For any one or all of these reasons it is clear that asking these questions was not at all illogical. Many portions of this Agam are written in narrative style. Abstract and tough themes have been made interesting with the help of biographical sketches, incidents and allegories. Whenever Bhagavan Mahavir needed examples to explain a complex topic he chose one from normal day to day happenings. With every answer he also indicated the cause. Where one question had more than one answer he provided an answer according to the viewpoint and sentiment of the questioner. For example, he answered the question of Rohak Anagar with a question. This Agam has been written in simple and interesting prose, mainly in Ardhamagadhi Prakrit interspersed with Shaurseni Prakrit at some places. In order to inform about the themes discussed in a chapter collative verses have been given at some places. At some places there are free 4 flowing questions and at others series of questions follow some incident. In this Agam there is a mention of scriptures of post Dvadashangi period as sources of reference material. This includes Rajaprashniya, Aupapatik, Prajnapana, Jivabhigam, Prashnavyakaran and Nandi Sutra. It would be erroneous for the historians to conclude on this basis that this Agam was written after the said Agams. In fact, during the changeover from oral to written tradition, while compiling and transcribing Jain Agams, Devardhigani Kshamashraman included these notations in order to reduce the volume of this work as well as to avoid repetition of the themes included in already transcribed scriptures. It $ should be noted that the transcribing of Agams was not done in their 45 chronological order. The Agams already transcribed had detailed 46 45 44 45 46 455 456 457 454 455 456 457 454 455 456 457 458 454 46 45 44 45 454 455 454 455 456 457 454 455 456 45155454545454545454545454545 2454 455 456 457 44 45 46 45 44 45 46 45 44 45 ( 26 ) Ri Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Sui Nan %%%%%%%%%%%Yi Shang LEEVEA

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94445464 465 45 55 456 457 455 456 45 t t t t 456 455 456 457 4554 455 456 457 454 455 456 457 4 5464545556546464564565564564645454545454545414141414141414141414141414141 description of the themes discussed. The authors of later period, including Devardhigani, used this style of referring other sources in order to avoid repetition and reduce the bulk. Therefore it is not right to infer that this Agam belongs to a later period. In fact Vyakhya Prajnapti was composed by Ganadhars and its original style of writing is ancient. THIS EDITION Numerous translations and commentaries of Bhagavati Sutra by fi different authors have been published till date. In this translation we fi have mainly used the following works--(1) Bhagavati Sutra : Seven i fi Volumes edited by Pt. Ghevarchand ji Banthia. (2) Vyakhya Prajnapti fi Sutra : Four Volumes edited by me with commentary. (3) Bhagavai : Two F Volurnes edited by Acharya Mahaprajna ji. The extensive commentary this scripture deserves is yet to be done. However, I have composed the necessary and useful elaboration in simple style. The uniqueness of this edition is that it contains Hindi as 4 well as English translations. This makes it useful for the international community of scholars. It is, indeed, true that exact terminology for Jain technical terms is not available in English. Thus an exact verbatim translation in English is not possible. At such places we have retained the original term (either in Prakrit or in Hindi or both) giving meaning and explanation in parenthesis. This would facilitate quick and better understanding of the original text, may be at the cost of repetition. Although this Agam required a larger number of illustrations to enhance the clarity of topics discussed, limitations of deadlines and volume restricted this number to include only important topics. As in earlier Agams, this adds to the interest of the reader even in complex themes. We are also trying to include a glossary of important technical terms as appendix. My preface would not be complete without the pious remembrance of my revered teacher Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. who always inspired me to work in service of the Shrut (Agams). Whatever I have achieved and whatever I am presently doing is the fruit of his kindness and blessings. As always, scholarly editors like Shri Srichand Surana 'Saras', Shri Surendra Bothara and Sushravak Shri Rajkumar ji Jain, as well as generous devotees have extended their co-operation and contributions to this pious project of publishing Illustrated Agams. They all deserve thanks and commendations. Jain Sthanak, -Pravartak Amar Muni Ludhiana. (Uttar Bharatiya Pravartak) 455 457 454 455 454 455 456 457 456 455 456 457 455 456 457 454 455 (27) 4 4 445454545454545454545454545454 455 456 457 454 455 456 4515515454545454 455 456 4514

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ka 5555555555555555 anukramaNikA 3-49 prathama zataka : prathama uddezaka maMgalAcaraNa prathama zataka : viSaya-sUcI rAjagRha meM padArpaNa gaNadhara indrabhUti calana Adi se sambandhita prazna caubIsa daNDakagata sthiti [nairayika carcA] deva (asurakumAra) carcA Wan nAgakumAra carcA pRthvIkAya Adi pA~ca sthAvara dvIndriyAdi trasa-carcA manuSya evaM devAdi viSayaka carcA jIvoM kI AraMbha viSayaka carcA salezya jIvoM meM AraMbha prarUpaNA bhava kI apekSA se jJAnAdika carcA asaMvuDa-saMvuDa kI siddhatA asaMyata jIva kI devagati viSayaka carcA __vANavyantara devaloka kA svarUpa prathama zataka : tRtIya uddezaka : kAMkSA-pradoSa kAMkSAmohanIya karma-sambandhI SaDvAra kAMkSAmohanIya vedana ArAdhaka-svarUpa astitva-nAstitva pariNamana kAMkSAmohanIya karmabandha ke kAraNa kAMkSAmohanIya kI udIraNA, gardA Adi nairayikAdi meM kAMkSAmohanIya zramaNoM ke kAMkSAmohanIya karma kA vedana 40 Wan 555555555555555555555555555555555555555555555558 104 prathama zataka : caturtha uddezaka : (karma-) prakRti 104-115 karma-prakRtiyA~ 104 upasthAna-upakramaNAdi prarUpaNA katakarma bhoge binA mokSa nahIM pudgala skandha aura jIva ke sambandha meM zAzvata prarUpaNA chadmastha manuSya kI mukti 112 kevalI kI mukti 55555555555555555555545455455555555555554554555555555550 41 109 46 111 114 116 119 119 prathama zataka : dvitIya uddezaka : duHkha 50-81 jIva ke svakRta-duHkhavedana Ayu-vedana carcA caubIsa daMDaka meM samAnatva carcA [nairayika] asurakumArAdi kI samAnatva carcA pRthvIkAyAdi samAnatva carcA manuSya-deva samAnatva carcA caubIsa daNDakoM meM lezyA vicAra saMsAra-saMsthAnakAla antakriyA-sambandhI carcA asaMyata bhavya dravyadeva kA upapAta asaMjJI AyuSya 79 prathama zataka : paMcama uddezaka : pRthvI 116-140 narakAvAsa saMkhyA arthAdhikAra dasa dvAra prathama : sthiti-sthAna dvAra dvitIya : avagAhanA dvAra tRtIya : zarIra dvAra 125 cauthA : saMhanana dvAra 126 pA~cavA~ : saMsthAna dvAra 127 chaThA : lezyA dvAra sAtavA~ : dRSTi dvAra 129 AThavA~ : jJAna dvAra 130 nauvA~ : yoga dvAra 132 70 129 (28)

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204 dasavA~ : upayoga dvAra 133 kAlasyaveSiputra kA samAdhAna gyArahavA~ : lezyA dvAra 134 cAroM meM apratyAkhyAna kriyA : samAna rUpa se 210 // bhavanapatiyoM kI sthiti Adi dasa dvAra 134 AdhAkarma AhArasevana kA phala 211 ekendriyoM kI sthiti Adi dasa dvAra 135 sthira-asthirAdi nirUpaNa vikalendriyoM ke dasa dvAra 137 tiryaMca paMcendriyoM ke dasa dvAra 137 prathama zataka : dazama uddezaka : calanA 215-226 manuSyoM ke dasa dvAra 138 paramANu ke viSaya meM anyatIrthika mata 215 vANavyantaroM Adi ke dasa dvAra 138 sva-samaya pakSa 218 prathama zataka : chaTA uddezaka : yAvanta 141-158 airyApathikI aura sAmparAyikI kriyA 223 narakAdi gatiyoM meM jIvoM kA utpAda-viraha kAla 225 sUrya ke udayAsta sambandhI prazna 141 lokAnta--alokAntAdi sparza 143 dvitIya zataka : prathama uddezaka 227-274 aThAraha pApasthAna kriyA-sparza prarUpaNA 144 roha anagAra kA varNana prAthamika paricaya 148 aSTavidha lokasthiti : sadRSTAnta nirUpaNa 153 dvitIya zataka ke dasa uddezakoM kA nAma-nirUpaNa 227 jIva aura pudgaloM kA sambandha 155 zvAsocchvAsa sUkSma snehakAya 157 ekendriyAdi jIvoM meM zvAsocchvAsa vAyukAya ke zvAsocchvAsa prathama zataka : saptama uddezaka : mRtAdI nirgranthoM ke bhavabhramaNa nairayika 159-176 skandaka parivrAjaka 236 caubIsa daNDakoM ke AhAra-sambandhI prarUpaNA 159 / skandaka kA bhagavAna kI sevA meM Agamana 240 jIvoM kI vigraha-avigraha gati 164 gautama svAmI dvArA skandaka kA svAgata 242 deva kA cyavanAnantara AyuSya pratisaMvedana 166 bhagavAna dvArA skandaka kA samAdhAna 246 garbhagata jIva-sambandhI vicAra loka : sAnta yA ananta 247 jIva : sAnta yA ananta prathama zataka : aSTama uddezaka : bAla 177-192 siddhi-viSayaka prazna bAla, paNDita Adi kA AyuSyabandha bAlamaraNa-paNDitamaraNa mRgaghAtakAdi ko lagane vAlI kriyA 181 skandaka dvArA nirgrantha pravrajyA do yoddhAoM meM jaya-parAjaya kA kAraNa 188 savIryatva-avIryatva kI prarUpaNA 189 skandaka dvArA tapazcaraNa skandaka anagAra kA samAdhimaraNa prathama zataka : navama uddezaka : guruka 193-214 skandaka kI gati viSaya meM kathana jIvoM ke gurutva--laghutvAdi kI prarUpaNA 193 dvitIya zataka : dvitIya uddezaka : padArthoM ke gurutva-laghutva Adi kI prarUpaNA 194 zramaNanirgranthoM ke lie prazasta 200 samudghAta AyuSyabandha ke sambandha meM anyatIrthika 202 samudghAta : tatsambandhI vizleSaNa 275 bhakabhaka sa 227 177 B5555555555555) (29)

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332 335 279 340 340 341 292 362 55555555555555555555555555555555558 # dvitIya zataka : tRtIya uddezaka : pRthvI 277-278 AkAzAstikAya ke bheda-prabheda ma sapta narakapRthviyA~ sambandhita varNana 277 dharmAstikAya Adi kA pramANa dharmAstikAya Adi kI sparzanA dvitIya zataka : caturtha uddezaka : indriya 279-281 tRtIya zataka : prathama uddezaka : indriyoM ke saMsthAnAdi kA varNana vikurvaNA 340-402 dvitIya zataka : paMcama uddezaka : nirgrantha 282-310 tRtIya zataka kI saMgrahaNI gAthA nirgranthadeva-paricAraNA-sambandhI prarUpaNA 282 upodghAta udakagarbha Adi kI kaalsthiti| 284 camarendra kI Rddhi viSayaka prazna maithunapratyayika santAnotpatti kA nirUpaNa 287 vairocanendra bali kI Rddhi tuMgikA ke zramaNopAsakoM kA jIvana 289 nAgakumArendra dharaNa Adi kI Rddhi 353 pApityIya sthaviroM kA padArpaNa zakrendra Adi devoM kI Rddhi 357 zramaNopAsaka sthaviroM kI sevA meM 294 devavarga kI Rddhi zramaNopAsakoM ke prazna : sthaviroM ke uttara 297 IzAnendra kA vandanArtha Agamana 368 rAjagRha meM gautama svAmI kA bhikSAcaryArtha paryaTana 300 kUTAkArazAlA dRSTAnta 369 sthaviroM ke viSaya meM jijJAsA 302 IzAnendra kA pUrvabhava : tAmalI tApasa 370 paryupAsanA kA phala 306 pravrajyA kA nAma 'prANAmA' kyoM ? 377 Wan rAjagRha kA garma jala srota 308 pAdapopagamana anazana 378 balicaMcAvAsI devagaNa dvArA prArthanA 380 dvitIya zataka : chaThA uddezaka : bhASA 311-313 IzAnakalpa meM utpatti 385 bhASA kA svarUpa 311 asaroM dvArA tAmalI ke zava kI kadarthanA IzAnendra kA kopa dvitIya zataka : saptama uddezaka : deva 314-316 asuroM dvArA kSamA yAcanA devoM ke prakAra 314 IzAnendra kI sthiti zakrendra aura IzAnendra ke vimAnoM kI U~cAI dvitIya zataka : aSTama uddezaka : sabhA 317-321 donoM indroM kA ziSTAcAra camarendra kI sudharmA sabhA 317 sanatkumArendra kI bhavasiddhikatA 398 prathama uddezaka kI upasaMhAra gAthAe~ 401 dvitIya zataka : navama uddezaka : dvIpa (samayakSetra) 322-323 tRtIya zataka : dvitIya uddezaka : camara 403-440 samayakSetra-sambandhI prarUpaNA upodghAta asurakumAra devoM kA sthAna dvitIya zataka : dazama uddezaka : asurakumAroM kI gati viSayaka prazna astikAya 324-339 camarendra kA pUrvabhava paMca astikAya 324 camarendra dvArA saudharmakalpa meM utpAta dharmAstikAyAdi ke svarUpa kA nizcaya zakrendra kA cintana utthAnAdi yukta jIva dvAra 330 phaiMke hue pudgala ko pakar3ane kI devazakti / 430 a$$$$$$$ 55555555555 $ $$ $$Ting 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 My my my sh lh sh 403 0 0 417 327 (30) Ri Li 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 Sui Sui Nan

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phaphaphaphaphaphaphaphaphaphapha indra evaM vajra kI UrdhvAdi gati camarendra dvArA kRtajJatA- pradarzana asurakumAroM ke saudharmakalpa gamana kA dUsarA kAraNa pramattasaMyata aura apramattasaMyata lavaNasamudra meM vRddhi - hAni kAraNa tRtIya zataka : tRtIya uddezaka : kriyA 441-457 pA~ca kriyAe~ sakriya-akriya jIvoM kI antakriyA tRtIya zataka : caturtha uddezaka : yAna anagAra kI vaikriya zakti vAyukAya kA vaikriya rUpa megha kA vividha rUpoM meM pariNamana utpanna hone yogya jIvoM kI lezyA anagAra kI vikurvaNA zakti pramAdI manuSya vikurvaNA karate haiM tRtIya zataka : paMcama uddezaka : anagAra vikurvaNA nagara kI vikurvaNA zakti anagAra ke azvAdi rUpa vikurvaNA kA phala tRtIya zataka : chaThA uddezaka : anagAra vIryafbdha midhyAdRSTi kI vikurvaNA samyagdRSTi anagAra kI vikurvaNA camarendra ke AtmarakSaka tRtIya zataka : saptama uddezaka : lokapAla zakrendra ke lokapAla somadeva lokapAla 432 yama lokapAla kA varNana varuNa lokapAla 436 vaizramaNa lokapAla 438 441 446 454 456 458 - 472 458 461 464 466 468 470 473- 482 473 478 480 483-493 483 487 492 494-510 494 494 tRtIya zataka : aSTama uddezaka : adhipati bhavanapati devoM ke indra tRtIya zataka : navama uddezaka : indriya 518-519 paMcendriya viSayoM kA nirUpaNa 499 504 507 caturtha zataka : navama uddezaka : nairayikoM kI utpatti - prarUpaNA nairayikoM kI utpatti - prarUpaNA 511-517 tRtIya zataka : dazama uddezaka : pariSad 520-521 indra pariSad 511 520 caturtha zataka : prathama-dvitIya - tRtIya- caturtha uddezaka : IsANalogapAlavimANANi 522-524 saMgrahaNI gAthA pariziSTa zabdakoSa AgamoM kA anadhyAyakAla prakAzita Agama sUcI 522 caturtha zataka : paMcama - SaSTha- saptama - aSTama uddezaka : IzAna - lokapAla rAjadhAnI 525-525 lokapAloM kI rAjadhAniyA~ ( 31 ) 518 caturtha zataka : dazama uddezaka : lezyA 528-530 lezyAoM kA pariNamana 525 526-527 526 528 531 533 573 578 phra 5 phaphaphaphaphaphaphapha

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4545454545454545454545454545454545454545454545454545454545454545454545 46 47 CONTENTS Leshya in twenty four Dandaks World-specific period of rebirth and existence Antakriya (The ultimate activity) 74 Birth of Asamyat Bhavya Dravyadeva Life-span of non-sentient beings 79 10 44 45 46 47 46 45 46 45 44 45 46 47 46 45 44 45 Pratham Shatak (Chapter One) : First Lesson 3-49 Obeisance Contents of the first chapter Arrival in Rajagriha Ganadhar Indrabhuti Questions about Chalan (etc.) Life-span in twenty four Dandaks (Infernal beings) The divine beings : Asur Kumars Naag Kumars Five immobiles including earth-bodied beings Two-sensed and other mobile beings Human and divine beings Harmful intent of beings Sinful activity of beings in context of Leshya Knowledge in context of birth Liberation of Samvrit and Asamvrit 43 Divine birth of the indisciplined 46 Description of Vanavyantar Dev Lok Pratham Shatak (Chapter One): Third Lesson : Kanksha Pradosh (Aberration of desire) 82-103 Six sources of aberration of desire 82 Suffering of Kanksha Mohaniya Karmas True follower Existence and non-existence Causes of bondage of Kanksha Mohaniya Karma Fruition of Kanksha Mohaniya Kanksha Mohaniya in infernal beings and others Experience of Kanksha Mohaniya Karma by ascetics 100 17 1 5545454 455 456 457 41414514614545454545454545454545454545454544414141414141414141414141415 47 454 455 456 457 411 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 104 Pratham Shatak (Chapter One): Fourth Lesson : Karma Prakriti (Karma species) 104-115 Karma species 104 Upward movement No liberation without suffering the fruits of Karmas 109 Eternality of matter and soul Liberation of a Chhadmasth 112 Liberation of omniscient 114 50 51 Pratham Shatak (Chapter One): Second Lesson : Misery 50-81 Self-created sufferance Life-span Similarities in twenty four Dandaks (Infernal beings) 52 Similarities in Asur Kumars and other Gods Similarities in Prithvikaya etc. Similarities in human and divine beings 62 111 58 Pratham Shatak (Chapter One): Fifth Lesson : Prithvi (Hell) 116-140 Number of infernal abodes 116 ( 32 ) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555555555555Ri

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454545454545454545454544444444444444444444444 119 119 122 125 126 127 Pratham Shatak (Chapter One): Eighth Lesson : Baal (Unrighteous) 177-192 Life-span bondage of Baal, Pundit etc. 177 Involvement in activities 181 Cause of victory and defeat 188 About potency 129 129 189 Meaning of ten attributes of life First : Sthiti Second : Avagahana Third : Sharira Fourth : Samhanan Fifth : Samsthan Sixth : Leshya Seventh : Drishti Eight : Jnana Ninth : Yoga Tenth : Upayoga Eleventh : Leshya Ten attributes of Bhavanpatis Attributes of Ekendriyas Attributes of Vikalendriyas Attributes of Tiryanch Panchendriya Attributes of human beings Attributes of Vanavyantar and others 130 132 133 134 134 135 137 Pratham Shatak (Chapter One): Ninth Lesson: Guruk (Heavy) 193-214 Heaviness and lightness of souls 193 Heaviness and lightness of substances 194 Noble qualities of ascetics Other views about life-span bondage 202 Query of Kaalasyaveshiputra Uniformity of non-renunciation 210 Consequence of violating prohibition Stability and unstability 213 55 456 457 454 455 456 457 455 456 45454545455 456 457 455 456 457 4545454545454545454 455 41 2 137 138 204 138 211 141 Pratham Shatak (Chapter One): Sixth Lesson : Yavant (as far as) 141-158 Sunrise and sunset Touching Lokant-Alokant etc. 143 Touch of eighteen sources of sin 144 Roha Anagar 148 Lok-Sthiti with examples Relationship of soul and matter 155 Minute water particles 157 Pratham Shatak (Chapter One) : Tenth Lesson : Chalana (Movement) 215-226 Other schools about ultimate particle Jain view 218 Airyapathiki and Samparayiki activity Duration of omission of birth 215 153 223 225 Pratham Shatak (Chapter One): Seventh Lesson: Nairayik (Infernal beings) 159-176 Food in twenty four Dandaks 159 Vigraha and Avigraha Gati of Soul 164 Post descent experience of life by a divine being Soul in a womb 167 Second Shatak (Chapter Two): First Lesson 227-274 Introduction 227 Names of the ten lessons 227 Shvasochchhvas (Respiration) 227 Respiration in one-sensed and other beings 227 Respiration in air-bodied beings 231 44 45 46 47 455 456 457 455 456 454 455 456 457 458 4 166 ( 33 ) 555555555545454545454545454545454545454545 4 54545454545454 455 451 452

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55555555555555555555555555558 Wan Wan *****milllk****lll******tmilllt****HD Rebirths of Mritadi ascetics Skandak Parivrajak Skandak approaches Bhagavan Welcome by Gautam Swami Explanation by Bhagavan Lok: With or without limit Jiva With or without limit Question about Siddhi Baal-Maran and Pundit-Maran Skandak's initiation Austerities of Skandak Meditational death of ascetic Skandak About rebirth of Skandak Samudghat: An analysis Second Shatak (Chapter Two): Second Lesson: Samudghat 275-276 275 Description Second Shatak (Chapter Two): Third Lesson: Prithvi (Hell) 277-278 of seven hells 277 Second Shatak (Chapter Two): Fourth Lesson: Indriya (Sense organs) Description of Indriyas Second Shatak (Chapter Two): Fifth Lesson: Nirgranth (Ascetic) Ascetic: On sexual activity Period of pregnancy 233 236 240 242 246 247 248 249 251 255 260 In 267 273 Progeny through copulation Life of Shramanopasaks of Tungika Arrival of senior ascetics of Parshva-school service of Sthavirs Questions by Shramanopasaks: Answers by Sthavirs 279-281 279 282-310 282 284 287 289 292 294 297 Alms-seeking by Gautam Swami in Rajagriha 300 Curiosity about Sthavirs Outcome of worship Hot water streams of Rajagriha Second Shatak (Chapter Two): Sixth Lesson: Bhasha (Speech) Form of Speech Second Shatak (Chapter Two): Seventh Lesson: Dev (Divine beings or Gods) Kinds of Gods (34) Second Shatak (Chapter Two): Eighth Lesson: Sabha (Assembly) Sudharma Sabha of Chamarendra Second Shatak (Chapter Two): Ninth Lesson Touch of Dharmastikaya and others Dveep or Samayakshetra (Continents or the Sphere of Time) Samayakshetra (The sphere of time) 555555555 311-313 311 Second Shatak (Chapter Two): Tenth Lesson: Astikaya (Conglamorative entity) Five Astikayas Confirming the form of Dharmastikaya Soul and its attributes. Categories of Akashastikaya Dimensions of Dharmastikaya and others. 314-316 306 308 3025 317-321 322-323 314 5 317 322 322 324-339 324 327 330 332 5555555555555555555555555555555555 335 Wan 335 45

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425 441 55641451461454141414141414141414141414141414145146145454545455 45 455 456 457 455 41 41 Third Shatak (Chapter Three) : Shakrendra's worry First Lesson: Vikurvana The divine power to retrieve (Transmutation) 340-402 thrown matter Collative verse 340 The speeds of Indra and Vajra Introduction 340 Chamarendra's gratitude Chamarendra's opulence 341 The second reason for visit to Opulence of Vairochanendra Bali 351 Saudharma Kalp 438 Opulence of Naagkumarendra Dharan 353 Third Shatak (Chapter Three) : Opulence of Shakrendra and Third Lesson: Kriya other Gods 357 (Activity) 441-457 Opulence of groups of Gods 362 Five activities Arrival of Ishanendra to Terminal activity of active and pay homage 368 inactive beings 446 Example of Kutakar-shala 369 Pramattasamyat and Past birth of Ishanendra : Apramattasamyat Tamali Tapas 370 Cause of ebb and tide in Why Pranama initiation ? 377 Lavan Samudra 456 Padapopagaman fasting 378 Request by Gods of Balichancha 380 Third Shatak (Chapter Three) : Birth in Ishan Kalp Fourth Lesson : Yaan (Vehicle) 458-472 Disrespect of Tamali's dead-body by Asurs 386 Power of transmutation of Ishanendra's rage 388 an ascetic Asurs seek forgiveness Transmuted form of Life-span of Ishanendra air-bodied beings 392 Height of celestial vehicles Transformation of cloud 393 Courtesy of the two Indras 394 Leshya of souls destined to be Liberation-worthiness of born Sanatkumarendra 398 Power of transmutation of Concluding verse 401 an ascetic Transformation by maligned Third Shatak (Chapter Three) : person Second Lesson : Chamar 4 03-440 Introduction 403 Third Shatak (Chapter Three) : Place of Asur Kumar Devs Fifth Lesson : Anagar Vikurvana 404 (Transmutation by ascetic) 473-482 Movement of Asur Kumar Devs 405 Past Birth of Chamarendra 413 Power of transmutation of ascetic 473 Mischief by Chamarendra in Ascetic taking form of horse etc. 478 Saudharma Kalp 417 Fruits of transmutation 480 $ 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 46 47 46 46 44 45 46 41 41 41 41 41 41 385 390 41 46 $$ $ ( 35 ) 15455 455 456 457 455 41 41 41 41 5545454545454545454545454 455 456 457 414 415 45548

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444445454545454545454545454545454545454545454545454545454545454 Fourth Shatak (Chapter Four) : First-Second-Third-Fourth Lesson : Celestial vehicles of Ishan Lok-pals 522-524 Third Shatak (Chapter Three) : Sixth Lesson : Anagar Viryalabdhi (Potency acquisition by ascetic) 483-493 Transmutation by the unrighteous 483 Transmutation by the righteous 487 The personal guards of Chamarendra Collative verse 522 492 Fourth Shatak (Chapter Four): Fifth-Sixth-Seventh-Eighth Lesson: Ishan-Lok-pal Rajadhani (Capital city of Lok-pal Ishan) 525-525 Capital cities of Lok-pals 525 gTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$ Third Shatak (Chapter Three) : Seventh Lesson: Lok-pal (Guardians of directions) 494-510 Lok-pals of Shakrendra 494 Lok-pals of Soma Deva 494 Lok-pal Yama 499 Lok-pal Varun 46 Lok-pal Vaishraman 507 504 Fourth Shatak (Chapter Four): Ninth Lesson : Nairayik Utpatti (Birth of infernal beings) 526-527 Nairayik Utpatti (Birth of infernal beings) 526 Third Shatak (Chapter Three) : Eighth Lesson : Adhipati (Overlords) 511-517 Kings of abode dwelling Gods 511 Fourth Shatak (Chapter Four): Tenth Lesson : Leshya (Soul-complexion) 528-530 Transformation of Leshyas 528 85Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555F FFFFFFFFFFFFF 555555 $ $$ $ Third Shatak (Chapter Three) : Ninth Lesson: Indriya (Sense organs) 518-519 i Subjects of five sense organs 518 - 531 533 Third Shatak (Chapter Three) : Tenth Lesson : Parishad (Assembly) 520-521 Assembly of Indra 520 Appendix Technical Terms Inappropriate time for study of Agams List of Published Agams co 444444444444 445 45 ( 36 ) 45454545454 455 456 457 455 456 454545454545454545455 456 457 4545454545454545454545454

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25555555 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55555 565 555595552 2555595555555595555555955555555955555552 OM namo samaNassa bhagavao mahAvIrassa Wan Om Namo Samanassa Bhagavao Mahavirassa bhagavatI sUtra (asus) 25 5 5 5 5445545444ftifie - BHAGAVATI SUTRA (VYAKHYAPRAJNAPTI SUTRA) 69595955 55955555 5 5 5 5 5 5 6 5 5 5 5 5 5 5 5 5 5 59595952

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295 5 5 5 5 45 46 47 48 46 0 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 25555545555565555565566559555555555951 2 95 5 5 5 5 5 5 5 5 5 5 595555555595555 5 5 5 5 5 55 5 55 2 Wan 25595555955555555 5 5 65 5555464465444444546440 Wan

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prathama zataka : prathama udezaka FIRST SHATAK (Chapter One) : FIRST LESSON maMgalAcaraNa OBEISANCE 1. namo arihNtaannN| namo siddhaannN| namo aayriyaannN| namo uvjjhaayaannN| namo loe savva saahuunnN| / 2. namo baMbhIe liviie| namo suyss| 1. arhantoM (arihaMtoM) ko namaskAra, siddhoM ko namaskAra, AcAryoM ko namaskAra, upAdhyAyoM ko namaskAra, loka meM (mokSamArga ke samyak ArAdhaka) sarva sAdhuoM ko nmskaar| 2. brAhmI lipi ko nmskaar| zruta (dvAdazAMgI rUpa arhatpravacana yA zrutajJAna) ko nmskaar| 1. Obeisance to the Arihantas (Victors). Obeisance to the Siddhas 4 Liberated Souls). Obeisance to the Acharyas (spiritual leaders who head an order or group). Obeisance to the Upadhyayas (Preceptors or teachers f scriptures). Obeisance to all the Sadhus (ascetics or righteous aspirants on the path of liberation) in the world. 2. Obeisance to the Brahmi script. Obeisance to the Shrut (the twelve part corpus of the sermon of the omniscient or the scriptural knowledge). vivecana : vRttikAra AcArya abhayadeva sUri ne 'arahanta' zabda ke bhinna-bhinna uccAraNoM ke AdhAra para sAta hArya kiye haiN| jinameM mukhyataH 'arahanta' zabda se vItarAgatA, 'arhanta' zabda se trilokapUjyatA tathA 'arihanta' bAda se karmazatruoM kA nAza karane vAle bhAva prakaTa kiye haiN| isI prakAra 'siddha' zabda ke 6 artha karake unakI takRtyatA, zAzvatatA aSTavidha karmoM se muktatA Adi bhAva sUcita kiye haiN| 'AcArya' zabda ke 4, 'upAdhyAya' sada ke 5 tathA 'sAdhu' zabda ke bhinna-bhinna 3 artha karake unake guNoM kI viziSTatA batAI hai| 'sAdhu' zabda ke sarvadhanoM meM eka mahattvapUrNa gAthA ko uddhRta karake vRttikAra kahate haiM asahAe sahAyattaM kareMti me saMyamaM kreNtss| eeNa kAraNeNaM NamAmi'haM saba saahuunnN| "ve saMyama sAdhanA karane vAle bhavya prANiyoM ke lie mokSa sAdhanA meM sahAyaka banate haiM, isa kAraNa maiM ko namaskAra karatA huuN|'' * 'brAhmI lipi' ko namaskAra kyoM kiyA? isakA samAdhAna dete hue vRttikAra kahate haiM yaha gaNadharoM ne nahIM, pitu zAstra ko lipibaddha karane vAle kisI paramparAnugAmI ne kiyA hai, aisA anumAna hai| isase yaha bhI sUcita tA hai ki brAhmI lipi ke prathama puraskartA bhagavAna RSabhadeva ko namaskAra karanA hI mukhya dhyeya rahA hai| vastutaH saMskAra bhAvazruta (jJAna) ko hI kiyA jAtA hai, lipi rUpa dravyazruta ko nahIM, isa dRSTi se jJAnadAtA bhagavAna madeva ko yaha namaskAra kiyA gayA hai| (bhagavatI vRtti, patrAMka 1 se 5) ))))55555555555555555555555559) jama zataka : prathama uddezaka (3) First Shatak: First Lesson S)

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2 454 455 456 457 4141414141414141414141456 457 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 Elaboration-On the basis of the variant pronunciations, Acharya Abhayadev Suri, the commentator (Vritti), has given seven meanings of the term Arahant. Of these the three important meanings are the detached one (Arahant), the revered one in three worlds (Arhant) and the victor and destroyer of the foes in the form of karmas (Arihant). In 41 the same way he has interpreted the term Siddha six ways on the basis of its meanings as attainers of perfection, eternality and freedom from the bondage of eight kinds of karmas. He has highlighted the virtues of the three levels of ascetics by mentioning four different meanings of 4 Acharya, five of Upadhyaya and three of Sadhu. While elaborating the term Sadhu the commentator quotes an important verse stating "As they provide help to the worthy beings following the path of discipline leading to liberation, I offer my obeisance to all the Sadhus." Why salutations to the Brahmi script ? Explaining this the commentator (Vritti) says that probably this was not done by the Ganadhars but by some later traditional transcriber of the scriptures. This also indicates that the salutations are intended for Bhagavan Risabhadeva, the creator of the Brahmi script. As a rule obeisance is offered only to spiritual knowledge (jnana) and not to the written knowledge (dravya shrut) in the form of script. Thus this obeisance is to Bhagavan Risabhadeva, the source of knowledge. (Bhagavati Vritti, leaves 1 to 5) 454 455 456 457 41 41 41 41 45 45 $454545 4454557441 44 45 46 47 455454545454545454545454545454545454545454545454545454 455 456 457 454 455 456 45% 894 94 : faqa- CONTENTS OF THE FIRST CHAPTER 3. rAyagiha calaNa 1 dukkhe 2 kaMkhapaose ya 3 pagati 4 puDhavIo 5 / jAvaMte 6 neraie 7 bAle 8 gurue ya 9 calaNAo 10 // 1 // 3. (9977 grach To GH BEITOST at T H YOU :-) (9) TTTLE FR # 26" as face # 497), () giu, (3) IT-yeta, () (f) uofa, (4) yfecut, () yra (Furni srilfe), (9) #puch, (c) arc, () T505, 3112 (90) m ai 3. (The ten lessons in the first chapter are ) (1) Chalan (question si about movement etc.) in Rajagriha, (2) Duhkha (suffering), (3) Kankshapradosh (faith deluding karma), (4) Prakriti (karma-species), (5) Prithvi (worlds), (6) Yavat (distance), (7) Nairayik (infernal beings), (8) Baal (ignorant), (9) Guruk (weight), and (10) Chalanadi (movement etc.). 4. [1] teNaM kAleNaM teNaM samaeNaM rAyagihe nAmaM nayare hotthaa| vnnnno| tassa NaM rAyagihassa nagarassa bahiyA uttarapurathime disIbhAge guNasilae nAmaM ceie hotthaa| seNie rAyA cillnnaadevii| 144445464564545454545454545454545454545454545454545454 455 456 457 wetET (?) (4) Bhagavati Sutra (1) A ucruriririririririr IPIRIPIRIPIRIPIRI

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tettttttttttttttt*k phra meM) 4. [ 1 ] usa kAla (avasarpiNI kAla ke) aura usa samaya (cauthe Are- bhagavAna mahAvIra ke yuga rAjagRhI nAmaka nagara thaa| varNaka / (usakA varNana aupapAtikasUtra meM kathita campAnagarI ke varNana ke samAna hai|) usa rAjagRha ke bAhara uttara-pUrva ke dizAbhAga - IzAnakoNa meM guNazIlaka nAmaka caitya (vyantarAyatana) thaa| vahA~ zreNika (bhambhAsAra-bimbasAra) rAjA rAjya karatA thaa| cellaNAdevI usakI rAnI thii| rAjagRha meM padArpaNa ARRIVAL IN RAJAGRIHA 4. [1] During that period (near the end of the fourth epoch of the 5 current regressing cycle of time) of time (when Bhagavan Mahavir was living on this earth) there was a city called Rajagriha. Description (should be read as that of Champa city as mentioned in Aupapatik Sutra). Outside Rajagriha city, in the north-eastern direction (Ishan Kone) there was Gunasheelak Chaitya (Yaksha temple complex). King Shrenik (Bhambhasar or Bimbasar) ruled there. His queen was Chelana Devi. phra prathama zataka : prathama uddezaka 4. [ 2 ] teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre Aigare titthagare sahasaMbuddhe purisuttame purisasIhe purasavarapuMDarIe purisavaragaMdhahatthI loguttame logaNAhe logappadIve logapajjoyagare abhayadae 5 cakkhuda maggadae saraNadae bohidae dhammadae dhammadesara dhammanAyage dhammasArahI dhammavaracAuraMtacakkavaTTI 5 appasihayavaranANadaMsaNadhare viyaTTachaume jiNe jANae buddhe bohae mutte moyae savvaNNU savyadarisI sivamayalamarujamaNaMta- makkhayamavyAbAhaM apuNarAvittiyaM 'siddhigai' nAmadheyaM ThANaM saMpAviukAme jAva phra samosaraNaM / parisA niggayA / dhammo kahio / parisA pddigyaa| 4. [2] usa kAla, usa samaya meM ( vahA~) zramaNa bhagavAna mahAvIra svAmI vicaraNa kara rahe the, jo Adikara ( dvAdazAMgI rUpa zruta ke puraskarttA ), tIrthaMkara (pravacana yA saMgha ke karttA) sahasambuddha (svayaM tattva ke jJAtA), puruSottama, puruSasiMha (puruSoM meM siMha kI taraha parAkramI), puruSavara- puNDarIka (puruSoM meM zreSTha puNDarIka hajAra paMkhur3iyoM vAlA zveta-kamala rUpa), puruSavaragandhahastI ( puruSoM meM zreSTha gandhahastI ke samAna), lokottama, lokanAtha (tInoM lokoM kI AtmAoM ke yoga-kSemaMkara) (lokahitakara), loka-pradIpa (dIpaka), lokapradyotakara ( sUrya ke samAna), abhayadAtA, cakSudAtA ( zrutadharmarUpI netradAtA), mArgadAtA (mokSamArga - pradarzaka ), zaraNadAtA ( trANa - dAtA), bodhidAtA, dharmadAtA, dharmopadezaka, dharmanAyaka, 5 dharmasArathi (dharmaratha ke sArathi), dharmavara - cAturanta - cakravartI, apratihata (nirAbAdha) jJAna - darzanadhara, chadmarahita ( chalakapaTa aura ajJAnAdi AvaraNoM se dUra), jina ( rAga-dveSavijetA), jJAyaka (samyak pha jJAtA), buddha (samagra tattvoM ko jAnakara rAga-dveSavijetA), bodhaka (dUsaroM ko tattvabodha dene vAle), mukta ( bAhya - Abhyantara granthi se rahita), mocaka (dUsaroM ko karmabandhanoM se mukta karAne vAle), sarvajJa (samasta padArthoM ke vizeSa rUpa se jJAtA), sarvadarzI (sarva padArthoM ke vizeSa rUpa se draSTA ) the, tathA jo ziva (sarva bAdhAoM se rahita), acala (svAbhAvika prAyogika calana hetu se rahita), aruja (rogarahita), ananta (anantajJAna - darzanAdiyukta), akSaya (antarahita), avyAbAdha (dUsaroM ko pIr3ita na karane vAle yA sarva prakAra kI bAdhAoM se vihIna), punarAgamanarahita siddhigati (mokSa) nAmaka sthAna ko samprApta karane ke (5) phaphaphaphaphaphaphapha Wan First Shatak: First Lesson 1 55 5 5 5 555555555959595959 555 55559544550

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455 456 444 41 41 41 41 41 41 41 41 41 4140 454 1 41 41 41 41 455 456 457 454545454 455 456 457 454 455 456 457 458 459 464 45 4 45454545454545454545 ke icchuka the| (yahA~ se lekara samavasaraNa taka kA varNana aupapAtikasUtra se jAna lenA caahie|) (bhagavAna mahAvIra kA padArpaNa jAnakara) pariSad (rAjagRha ke rAjAdi loga tathA anya nAgarikoM kA samUha bhagavAna OM ke darzana, vandana, paryupAsana evaM dharmopadeza zravaNa ke lie) niklaa| (nirgamana kA samagra varNana aupapAtikasUtra se jAna lenA caahie|) (bhagavAna ne usa vizAla pariSad ko) dharmopadeza diyaa| (dharmopadeza sunakara aura yathAzakti dhAraNa karake vaha) pariSad (apane sthAna ko) vApasa lauTa gii| 4. [2] At that period of time Shraman Bhagavan Mahavir, who is the first propounder of the shrut dharma (Jainism) of his time (aaigare or aadikar); the religious ford-maker or founder of the four-fold religious order (Titthagare or Tirthankar); the self-enlightened one (sahasambuddhe or svayam-sambuddh); supreme among men $ (purisuttame or purushottam); a lion among men because of his spiritual valour (purisasihe or purush-simha); unspoiled among men like a white lotus (purisavar-pundariye or purushavar-pundareek); a glorious elephant among men (purisavar-gandhahatthi or purushavargandhahasti) (ordinary elephants abandon the area where a bull elephant comes, likewise drought, epidemic, and other such misfortunes disappeared from areas where he went); eminent among all beings in the Lok or occupied space (loguttame or lokottam), master of all the worthy beings of all worlds (loganahe or lokanaath), (benefactor of all the worlds (logahiye or lokahitakar)], lamp of wisdom who dispels the darkness of ignorance in all the worlds (logappadive or lokapradeep), spiritual illuminator of all the worlds (logapajjoyagare or lokapradyotakara), who dispels fear (abhayadaye or abhayadayak); gives spiritual vision (chakkhudaye or chakshupradayak); shows the path of liberation in the 4 form of right knowledge, perception and conduct (maggadaye or margapradayak); gives refuge to the seekers of the right path (sarandaye or sharanaprad); who steers one to enlightenment (bohidaye or bodhidata), originator of dharma (dhammadaye or dharmadata), 4 preceptor of dharma (dhammadesaye or dharmopadeshak), [leader of dharma (dhammaragaye or dharmanayak)], true guide of dharma (dhammasarahi or dharmasarathi), the emperor of dharma in all the four dimensions of life (dhammavarachaurant-chakkavatthi or 41 dharmavarachaturanta chakravarti), the holder of unlimited unveiled knowledge and perception (appadihayavarananadamsanadhare or apratihat-jnana-darshan-dhar); free of masks of ignorance and ambiguities (viattachhaume or vyavrittachhadma); the conqueror of attachment and aversion (jine or jina); the lamp of knowledge and ante (8) (6) Bhagavati Sutra (1) 4 455 456 457 41 41 41 41 455 456 457 454 4 4 4 4 4 4 41 41 414 415 416 414 455 456 41 41 41 4 244141414141414141414141414141414141414141414141414141414141445 44 45 45

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hhhh55555555555555555555555555555555Fen )))5555555555555558 beacon on the path of victory over attachment and aversion (janaye or jnata/jnapak); the enlightened (buddhe or buddha); the giver of enlightenment (bohaye or bodhak); who is the liberated (mutte or mukta); the liberator (moyaye or mochak); all-knowing (savvannu or sarvajna); all-seeing (savvadariso or sarvadarshi); the epitome of beatitude (siva or Shiva); unwavering (ayal or achal); free of ailments 41 (arua or aruja); infinite and eternal (anant); free of decay (akkhaya or # akshaya); beyond all obstructions (avvavaha or avyabadh); the aspirant of and destined to attain the state of ultimate perfection (siddha gai or siddha gati) from where there is no return to the cycles of rebirth (apunaravattiam or apunaravartak); ...and so on up to... Samavasaran 4 (to be read as mentioned in Aupapatik Sutra). Congregation came out (Citizens of Rajagriha including kings and other eminent people came out in throngs for beholding, paying homage and obeisance to Bhagavan Mahavir and to listen his sermon. Detailed description should be read as F in Aupapatik Sutra). Bhagavan gave his sermon and the congregation dispersed to return home after listening to the sermon and resolving to follow it to the best of one's ability. gaNadhara indrabhUti GANADHAR INDRABHUTI __4. [ 3 ] teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeTe aMtevAsI iMdabhUtI nAmaM aNagAre goyamasagotteNaM sattussehe samacauraMsasaMThANasaMThie vajjarisabhanArAyasaMghayaNe kaNaga-pulagaNighasapamhagore uggatave dittatave tattatave mahAtave orAle ghore ghoraguNe ghoratavassI ghorabaMbhaceravAsI ucchUTasarIre saMkhittavipulateyalese caudasapubbI caunANovagae savvakkharasannivAtI samaNassa bhagavato mahAvIrassa adUrasAmaMte uDe jANu ahosire jhANakoTThovagae saMjameNaM tavasA appANaM bhAvamANe vihri| 4. [ 3 ] usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra ke pAsa (na to bahuta dUra, na bahuta nikaTa), utkuTukAsana se (donoM ghuTanA U~cA kiye hue) nIce sira jhukAe hue, dhyAnarUpI koThe meM praviSTa (dhyAna meM tallIna) zramaNa bhagavAna mahAvIra ke jyeSTha ziSya indrabhUti nAmaka anagAra saMyama aura tapa se 5 AtmA ko bhAvita karate hue vicaraNa karate the| vaha gautama-gotrIya the, zarIra se-sAta hAtha U~ce, samacaturastra saMsthAna evaM vajraRSabhanArAcasaMhanana vAle the| unake zarIra kA varNa sone kI rekhA ke samAna hai tathA padma-parAga ke samAna (gaura) thaa| ve ugratapasvI, dIptatapasvI, taptatapasvI, mahAtapasvI, udAra, ghora (parISaha tathA indriyAdi para vijaya pAne meM kaThora), ghoraguNa (dUsaroM dvArA duzcara mUlaguNAdi sampanna), ghoratapasvI, ghora (kaThora) brahmacaryavAsI, zarIra kI vibhUSA ke tyAgI the| unhoMne vipula (vyApaka) tejolezyA ko saMkSipta (apane zarIra meM antarlIna) kara lI thI, ve caudaha pUrvo ke jJAtA aura caturjJAnasampanna sarvAkSara-sannipAtI the| )))))))))))))) 155555555)) prathama zataka : prathama uddezaka . (7) First Shatak: First Lesson Wu Bu Bu Bu Bu Xian Xian Xian Xian Xian Xian Xian Xian Xian Xian Xian $$$$$ELEVELL Pre

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2 5 59595 5 5 5 5 5 5 595 96 95 95 96 95 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 2 Wan 4. [3] During that period of time Indrabhuti Anagar, the senior disciple phra of Bhagavan Mahavir, was sitting neither very far nor very near from him in Utkatuk aasan (squatting posture), with bowed head and deeply engrossed in meditation, enkindling (bhaavit) his soul with asceticdiscipline and austerities. He belonged to the Gautam clan. He was seven cubits tall. The structure of his body conformed to samachaturasra samsthan (The anatomical structure of a human being where parallel lines drawn from the extremities of a body sitting cross-legged form a square and where all the parts of body above and below the navel are of standard dimensions. The dimensions increase and decrease proportionately.) and vajra rishabh-narach-samhanan (a specific type of 5 constitution of human body where the joints are perfect and strongest). His complexion was fair like a line of gold and pollen of lotus. He was extremely severe ( ugra ), radiant (deept), simmering (tapta ) and paramount (maha) in austerities; he was generous; he was ghor (severe in winning over afflictions and senses ), ghor-gund (paramount in virtues ), 5 ghor-tapasvi (austere in austerities) and ghor-brahmacharyavasi 5 (scrupulously celibate); and completely dissociated from the body. He had tempered the vipul tejoleshya (great radiant energy) he was endowed with. He was scholar of fourteen Purvas (subtle canon), endowed with four kinds of knowledge and all verbal knowledge (sarvakshar-sannipati). 4. [4] tae NaM se bhagavaM goyame jAyasaDDhe jAyasaMsae jAyakoU halle, uppannasaDDhe uppannasaMsae uppannakoU halle, saMjAyasaDDhe saMjAyasaMsae saMjAyakoU halle, samuppannasaDDhe samuppannasaMsae samuppannakoUhalle 5 uTThAe uTTheti / uTThAe uTTettA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, uvAgacchittA samaNaM bhagavaM 5 mahAvIraM tikkhutto AyAhiNa payAhiNaM kareti, tikkhutto AyAhiNa payAhiNaM karettA vaMdati, nama'sati, 5 nAidUre sussUsamANe abhimuhe viNaeNaM paMjaliuDe pajjuvAsamANe evaM vayAsI naccAsatre Wan Wan Wan 4. phra [4] tatpazcAt gaNadhara gautama ke mana meM zraddhA - ruci, saMzaya ( jijJAsA) aura kutUhala (Azcarya) utpanna huaa| usake samAdhAna ke lie pravRtta hue aura taba apane sthAna se uThakara khar3e ho gaye / khar3e hokara zramaNa gautama jahA~ zramaNa bhagavAna mahAvIra virAjamAna the, usa ora aaye| nikaTa Akara zramaNa bhagavAna mahAvIra ko unake dAhinI ora se prArambha karake tIna bAra pradakSiNA kii| phira vandana - namaskAra kiyA / namaskAra karake ve na to bahuta pAsa aura na bahuta dUra bhagavAna ke samakSa 5 vinayapUrvaka lalATa para hAtha jor3e hue, bhagavAna ke vacana sunanA cAhate hue unheM namana karate va unakI 5 paryupAsanA karate hue isa prakAra bole arose and surfaced in the mind of Ganadhar Gautam. He got up from his Bhagavati Sutra (1) bhagavatIsUtra ( 1 ) (8) phaphaphaphaphaphaphapha cutt**************************** Wan 55 4. [4] Then an interest, doubt and curiosity got triggered sprouted, 5 Wan Wan Wan Wan Wan

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5555555555555555555555 seat, advanced where Bhagavan Mahavir was seated and went around him thrice clockwise. After that he paid his homage and obeisance and took his seat neither far from nor very near Bhagavan. Filled with fi adoration for Bhagavan and desire to listen to the sermon, he humbly joined his palms, raised them to his forehead and submitted__vivecana : isa sUtra [ 3 ] meM gaNadhara gautama svAmI ke bAhya-Abhyantara vyaktitva kI jhalaka batAI hai| zArIrika sughar3atA sundaratA ke sAtha unakI ugra tapaHsAdhanA va dhyAna-sAdhanA kA bhI paricaya karAyA hai| 'uggatave' Adi cAra vizeSaNoM se sUcita kiyA hai ki ve 'ugratapasvI'-isakA artha hai, jisa tapa kI sAdhanA mAnava nahIM kara sake, dIptatapasvI-taparUpI agni se jinhoMne karma vana ko jalA diyA ho, taptatapasvI-tapa dvArA karmoM ko // saMtapta/calita kara diyA ho, mahAtapasvI-ve sarvathA niSkAma/icchAdoSa se rahita the| ucchRDhasarIre-zarIra ke prati jinakI kiMcit mAtra mamatA nahIM thii| saMkhittavipulateyalese-tapaHsAdhanA dvArA jinheM vizAla tejolabdhi prApta thI, kinta use apane zarIra meM hI antarlIna kara liyA, jisase kisI ko koI hAni nahIM phNce| sabakkharasannivAtIvarNamAlA ke samasta akSaroM ke saMyoga se banane vAle samasta padoM, maMtrAkSaroM Adi ke jJAtA the| sUtra [ 4 ] meM gautama svAmI ke mana meM uThI jijJAsA ke lie jAyasar3aDhe Adi tIna vizeSaNa diye haiN| jinakA artha hai-jAyasaDDhe-zraddhA-tattva jAnane kI ruci paidA huii| jAyasaMsae-mana meM saMzaya yA jijJAsA utpanna huI ki bhagavAna ne aisA kyoM, kisalie kahA? jAyakoUhalle-mana meM kutUhala yA Azcarya utpanna huA ki bhagavAna isakA kyA uttara dete haiM? zraddhA. saMzaya aura katahala ke sAtha. jAya, uppaNNa, saMjAya evaM samappaNNa-Adi vizeSaNa haiM, jinakA artha haijAta-bIjAropaNa, utpanna-aMkuraNa honA, saMjAta-vRddhiMgata honA, samuppanna-niSpanna hogaa| yaha jijJAsA ke kramika vikAsa va nirantaratA kA sUcaka hai| Elaboration-This aphorism [3] provides a glimpse of the physical and spiritual personality of Ganadhar Gautam Swami. Along with his physical perfection and beauty, his extreme austerities and spiritual accomplishments have also been mentioned. The four adjectives used for his austerities convey : Ugratapasvi-he had reached a level of severity of austerities difficult for an ordinary person to reach; Deeptatapasvi--with fi the radiant fire of austerities he had burnt the jungle of karmas; Taptatapasvi--with the simmering heat of austerities he had incinerated and disintegrated karmas; Mahatapasvi-he had reached the lofty level of austerities where he was free of all desires. Other adjectives are : Uchchhudhasarire-he had no fondness for his body, in other words he had completely dissociated himself from his body. SankhittavipulateyaleseAfter acquiring the vipul tejoleshya (great radiant energy) through his austerities, he had tempered and contained it so that it did not harm anyone. Savvakkhar-sannipati-he had detailed knowledge of all permutations and combinations of all the letters of the alphabet. Wan 5 555555555555555))))))))))))))))))))))))))))) prathama zataka : prathama uddezaka (9) First Shatak : First Lesson

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55555555555555555555555555553 a55555555555555555555555555 5 5 55555555 5 $ $$$ $$$ $5555 Aphorism [4] uses three terms for Gautam Swami's inquisitivenessJaayasaddhe or jaatashriddha-origin of reverence; here it means origin of interest to know the fundamentals. Jaayasamsaye or jaatasamshayrising of doubt or inquisitiveness as to why Bhagavan said something ? Jaayakouhalle or jaatakautuhal-rising of curiosity as to what Bhagavan would reply to a particular question ? 45 Four adjectives have been additionally used with the terms shraddha (interest), samshaya (doubt) and kutuhal (curiosity), namely jaaya, __uppanna, sanjaaya and samuppanna. They signify-Jaaya or jaatasowing a seed; conception; this means triggering in this context. Uppanna or utpanna-birth; this means sprouting here; Sanjaaya or Wan sanjaat-mental manifestation; enhancement. Samuppanna-to attain perfection; this means surfacing here. Apahinam-payahinam-to go around someone starting from left; to go around clockwise. calana Adi se sambandhita prazna QUESTIONS ABOUT CHALAN (ETC.) 5. [pra. 1] se nUNaM bhaMte ! (1) calamANe calie ? (2) udIrijamANe udIrie ? ma (3) veijjamANe veie ? (4) pahijjamANe pahINe ? (5) chijjamANe chinne ? (6) bhijjamANe bhinne ? (7) DajjhamANe DaDDhe ? (8) mijjamANe maDe ? (9) nijarijjamANe nijjiNNe ? [u. ] haMtA goyamA ! calamANe calie jAva nijarijjamANe nijinnnne| 5. [pra. 1 ] he bhante ! kyA yaha nizcita kahA jA sakatA hai ki-(1) jo cala rahA ho, vaha calA? (2) jo (karma) udIrA jA rahA hai, vaha udIrNa huA? (3) jo (karma) vedA (bhogA) jA rahA hai, vaha vedA Wan gayA? (4) jo gira rahA hai (patita yA naSTa ho rahA hai), vaha girA (patita huA yA haTA)? (5) jo hai (karma) chedA jA rahA hai, vaha chinna huA? (6) jo (karma) bhedA jA rahA hai, vaha bhinna huA? (7) jo (karma) dagdha ho rahA hai, vaha dagdha huA? (8) jo mara rahA hai, vaha marA? (9) jo (karma) nirjarita ho rahA hai, vaha nirjINa huA? [u. ] hA~, gautama ! jo cala rahA ho, use calA, yAvat nirjarita ho rahA hai, use nirjINa huA (kahA jA sakatA hai)| 5. IQ. 1] Bhante ! Is it proper to express with certainty about--(1) a 41 thing that is moving as moved ? (2) a thing (karma) that is fructifying as fructified ? (3) a thing (karma) that is being experienced as experienced ? (4) a thing (karma) that is falling or separating as fallen or separated ? (5) a thing (karma) that is being cut as cut ? (6) a thing (karma) that is being pierced as pierced ? (7) a thing (karma) that is burning as burnt ? a55 5 55FFFFFF 55 555 $ $$$$ $$$$ $$$ $$ $$5555555 5 5Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatIsUtra (1) (10) Bhagavati Sutra (1)

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555555555555555 jabhabhaka)55555555 4 (8) a thing that is dying as dead ? (9) a thing (karma) that is being shed as shed ? [Ans.] Yes, Gautam ! It is so. (It is proper to express with certainty OM about-) a thing that is moving as moved... and so on up to... a thing (karma) that is being shed as shed. [pra. 2 ] ee NaM bhaMte ! nava padA kiM egaTThA nANAghosA nANAvaMjaNA udAhu nANaTThA nANAghosA nANAvaMjaNA ? [u. ] goyamA ! (1) calamANe calie, (2) udIrijamANe udIrie, (3) veijjamANe veie, (4) pahijjamANe pahINe, ee NaM cattAri padA egaTThA nANAghosA nANAvaMjaNA upptrpkkhss| (1) chijjamANe chine-(2) bhijjamANe bhinne, (3) DajjhamANe DaDDhe, (4) mijjamANe maDe, Wan (5) nijarijjamANe nijiNNe, ee NaM paMca padA nANaTThA nANAghosA nANAvaMjaNA vigtpkkhss| [pra. 2 ] bhagavan ! kyA ye nau pada, nAnA-ghoSa aura nAnA-vyaMjanoM vAle ekArthaka haiM ? athavA OM nAnA-ghoSa vAle aura nAnA-vyaMjanoM vAle bhinnArthaka pada haiM ? [u. ] he gautama ! (1) jo cala rahA hai, vaha calA, (2) jo udIrA jA rahA hai, vaha udIrNa huA, Wan (3) jo vedA jA rahA hai, vaha vedA gayA, aura (4) jo naSTa ho rahA hai, vaha naSTa huA, ye cAroM pada utpanna + pakSa kI apekSA se ekArthaka, nAnA-ghoSa vAle aura nAnA-vyaMjanoM vAle haiM tathA (1) jo chedA jA rahA hai, vaha chinna huA, (2) jo bhedA jA rahA hai, vaha bhinna huA, (3) jo dagdha ho rahA hai, vaha dagdha huA, ma (4) jo mara rahA hai, vaha marA, aura (5) jo nirjINa kiyA jA rahA hai, vaha nirjIrNa huA, ye pA~ca pada ke vigata pakSa kI apekSA se nAnA artha vAle, nAnA-ghoSa vAle aura nAnA-vyaMjanoM vAle haiN| [Q.2] Bhante ! Do these nine sentences have the same meaning with 4i different sounds and different nuances ? Or have they different ! meanings with different sounds and different nuances ? (Ans.] Gautam ! The four statements that (1) a thing that is moving as moved, (2) a thing (karma) that is fructifying as fructified, (3) a thing (karma) that is being experienced as experienced, (4) a thing (karma) that is falling or separating as fallen or separated have the same 451 meaning with different sounds and different nuances because they are in the state of formation (present). The four statements that (1) a thing (karma) that is being cut as cut, (2) a thing (karma) that is being pierced as pierced, (3) a thing (karma) that is burning as burnt, (4) a thing that fi is dying as dead, and (5) a thing (karma) that is being shed as shed, have fi different meanings with different sounds and different nuances because they are in the context of the state of conclusion (past). vivecana : bhagavAna mahAvIra kA kathana thA ki jo kArya prArambha ho cukA hai, usake lie kiyA, ho gayA, Adi sampannatA sUcaka bhUtakAlika kriyA prayoga kiyA jA sakatA hai| jo calane lagA use 'calA' kahA jA sakatA // 55555555FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555 F 55555555 F 5 55555555 5 55 55 t t prathama zataka : prathama uddezaka (11) First Shatak: First Lesson 1555555555555555555555555555 558

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phra 55 hai| jaise kapar3A bunanA prArambha karane para 'kapar3A bunA' aisA vyavahAra meM bolA jA sakatA hai| kriyA kA prathama kSaNa bhI utanA hI mahattvapUrNa hai jitanA antima kSaNa / isalie aisA kahanA anupayukta nahIM hai| kintu 'jamAla' ne isa Wan Wan phra pha Wan Wan siddhAnta kA virodha kara apane 'bahurata ' mata kI sthApanA kI aura kahA- jo kArya kiyA jA rahA hai, use sampUrNa na hone taka 'kiyA gayA' aisA kahanA mithyA hai| isI sandarbha meM gautama svAmI ne bhagavAna ke samakSa ye nau prazna prastuta kiye| (vizeSAvazyaka bhASya, gA. 2306-2307 ) Elaboration-It was a theory of Bhagavan Mahavir that conclusive statement with past tense can be used for an act that has been 5 commenced. That which has started moving (present continuous can be 5 called as moved (present perfect). For example once weaving for a cloth pha has commenced it can be generally said that cloth has been woven. The phaba first moment of any action is as important as the last moment. Therefore it is not improper to express thus. But Jamali opposed this theory and 5 Wan that an action is concluded when it is still being performed. Gautam Wan Swami asked these nine questions in this context only. (Visheshavashyak 5 Bhashya, verses 2306-2307) Wan Wan Wan gave his theory of Bahurat-vaad. He said that it was wrong to convey vizeSa zabdArtha : calana - karmadala kA udayAvalikA ke lie calanA / udIraNA - karmoM kI sthiti paripakva hone para udaya meM Ane se pahale hI adhyavasAya vizeSa se una karmoM ko udayAvalikA meM khIMca laanaa| vedanA 5 udayAvalikA meM Aye hue karmoM ke phala kA anubhava karanA / prahANa - Atma-pradezoM ke sAtha ekameka hue karmoM kA haTanA/giranA - pRthak karanA / chedana - karma kI dIrghakAlika sthiti ko apavartanA dvArA alpakAlika sthiti Wan Wan 5 karanA / bhedana - baddha karma ke tIvra rasa ko apavartanAkaraNa dvArA manda karanA athavA udvartanAkaraNa dvArA mandara phra 5 ko tIvra karanA / dagdha - karmarUpI kASTha ko dhyAnAgni se jalAkara akarma rUpa kara denA / mRta - pUrvabaddha AyuSyakarma ke pudgaloM kA nAza honA / nirjIrNa- phala dene ke pazcAt karmoM kA AtmA se pRthak honA / kSINa honA / ekArthajinakA viSaya eka ho yA jinakA artha athavA phala eka ho / 5 Wan pha svarita jo madhyama svara se bolA jaaye| yaha to spaSTa ki ina nau padoM ke ghoSa aura vyaMjana (akSara) 5 pRthak-pRthak haiN| Wan ghoSa - tIna prakAra ke haiM - udAtta- jo ucca svara se bolA jAye, anudAtta jo maMda svara se bolA jAye aura Wan cAroM ekArthaka - calana, udIraNA, vedanA aura prahANa; ye cAroM kriyAe~ tulyakAla ( eka antarmuhUrttasthiti ) 5 kI apekSA se, gatyarthaka hone se tathA (kevalajJAna kI utpatti rUpa) eka hI kArya kI sAdhaka hone se ekArthaka haiN| bhagavatIsUtra ( 1 ) pA~coM bhinnArthaka-chedana, bhedana, dahana, maraNa, nirjaraNa; ye pA~coM pada vastuvinAza kiMvA vigata pakSa kI apekSA se 5 bhinna-bhinna artha vAle haiN| tAtparya yaha hai ki chedana sthitibandha kI apekSA se, bhedana anubhAga (rasa) bandha kI apekSA se, dahana pradezabandha kI apekSA se, maraNa AyuSyakarma kI apekSA se aura nirjaraNa samasta karmoM kI apekSA se kahA gayA hai| ataeva ye saba pada bhinna-bhinna artha ke vAcaka haiN| (12) timitittmi**************************5 Bhagavati Sutra (1) *5*5********tmilll***lll******************NNNNE

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dagdha chinna calamAna calita udIrNa calamANa calie bhukta gaNadhara gautama mRta MALCA prahINa (naSTa) bhinna nirjIrNa 9 .

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra Wan Wan citra paricaya - 1 calamANe calie bhagavAna mahAvIra se gaNadhara indrabhUti gautama pUchate haiM (1) bhante ! jo cala par3A, use calita (calA) kahA jA sakatA hai ? (2) isI prakAra udIrNa- (bAhara lAnA) jaise kue~ se jala nikAlanA prArambha kiyA hai, to use nikAla liyaa| (3) vedana- (bhukta) jaise bhojana kA prathama grAsa khAnA prArambha kiyA hai, use bhukt| (4) prahINa - jaise dIvAra kI IMTa girAnI prArambha kI hai, use prahINa (nsstt)| (5) chidyamAna - (chedanA) jaise havA bhare gubbAre ko chedane ke lie tIra calAyA to use chinna / (6) bhidyamAna - jaise vRkSa kI TahanI ko kATanA prArambha kiyA hai, use bhinna / (7) dahyamAna - jaise ghAsa ke Dhera ko jalAnA Arambha kiyA use dagdha, (8) mriyamANa - jaise koI antima sA~sa ginatA mara rahA hai, use mRta, (9) nirjIrNa- (jharanA) jaise ghar3e se jala jharanA Arambha huA hai, to use nirjIrNa (jhara cukaa)| kyA isa prakAra kahA jA sakatA hai ? ina sabhI udAharaNoM ko AtmA ke sAtha lage karmoM ko jor3akara samajhanA caahie| jaise jo karma calita ho cukA hai, use calita, isI prakAra jisa karma kI nirjarA prArambha ho cukI hai| use nirjIrNa kahA jA sakatA hai| Illustration No. 1 WHAT IS MOVING IS MOVED Ganadhar Indrabhuti Gautam asked Bhagavan Mahavir (1) Bhante ! Is it proper to express a thing that is moving as moved ? -zataka 9, u. 1, sUtra 5, pRSTha 12 pha In the same way can we call ( 2 ) fructified (brought out ) -- taking out 5 water from a well as taken out, (3) experienced -- taking of first morsel of 5 food as eaten meal, (4) fallen-falling of one brick of a wall as demolished the wall, (5) pierced-launching of an arrow to pierce a balloon as pierced, (6) cut --a tree branch being cut as cut (7) burnt - 5 5 putting of flame to a heap of grass as burnt, (8) dead a person taking 5 his last breath as dead, and (9) shed-commencing of pouring water from a pitcher as shed. Wan All these examples should be used to understand the interaction of soul and karma. For example the karma that is moving is called moved, and so on up to the karma that is being shed is called shed. *t*tmi*******lllmimimimimimimimimimimimimimimimimi mititV*****milllilllik phaphaphaphaphaphaphaphaphaphaphapha Wan --Shatak 1, lesson 1, Sutra 5, page 12 pha Wan Wan

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055555555555555555555555555555555 Wan Wan Wan 557 45 555555555555555 TECHNICAL TERMS Chalan-the movement of bunches of karmas towards fruition. Udirana (fructify)-to push the ripe karmas towards premature fruition with special efforts. Vedan (experience)-to experience the fruits of fructified karmas. Prahan (separation)-to separate karmas fused with soul-space-points. Chhedan (cutting) to cut short the defined duration of karmas by division. Bhedan (piercing)-To reduce or increase the intensity of bonded karmas by dividing or compounding. Dagdha (burn)-to burn the wood of karmas with the fire of meditation and turn them to ash of non-karma. Mrit (dead)-destruction of karmas defining life-span. Nirjirn (shed)-shedding or destruction of karmas after fruition. Ekarth (synonymous)-having same meaning, subject or result. Ghosh (sound) is of three kinds-Udaatt or loud, Anudaatt or low and Svarit or medium. It is clear that all these nine terms have different sounds and tones. Four with same meaning the four acts Chalan (movement), Udirana (fructify), Vedan (experience) and Prahan (separation) have the same meaning in context of their duration (one Antar-muhurt), dynamism (they all convey some sort of movement) and goal (attaining omniscience). Four with different meanings-the five acts Chhedan (cutting), Bhedan (piercing), Dagdha (burn), Mrit (dead) and Nirjirn (shed) have different meanings in context of destruction of something or the conclusive state. Chhedan is with reference to bondage of duration, Bhedan is with reference to bondage of intensity, Dahan is with reference to partial or space-point bondage, Maran is with reference to life-span determining karma and Nirjaran is with reference to all karmas. Thus these statements convey different meanings. leite zusera ferfa fun af] LIFE-SPAN IN TWENTY FOUR DANDAKS [INFERNAL BEINGS] 6. [ daNDaka 1 - pra. 1 ] neraiyANaM bhaMte ! kevaikAlaM TiI paNNattA ? [u. ] goyamA ! jahantreNaM dasa vAsasahassAI, ukkoseNaM tettIsaM sAgarovamAI TiI paNNattA / [1 - pra. 2 ] neraiyANaM bhaMte! kevaikAlassa ANamaMti vA pANamaMti vA U sasaMti vA nIsasaMti vA ? [ u. ] jahA UsAsapade / 6. [ daNDaka 1 - pra. 1 ] bhagavan ! nairayikoM kI sthiti (AyuSya) kitane kAla kI hai ? ( yahA~ prathama aMka daNDaka kA tathA dUsarA aMka prazna kA sUcaka hai|) prathama zataka : prathama uddezaka (13) 2555555555555555555555555555555555555 First Shatak: First Lesson *555555555555555555555555555555555555555550 Wan Wan 45 Wan Wan Wan

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- 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 55 5 5 5 5 52 2 95 5 5 55 5 5 5 5 5 5 5 5955 55955 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 595959595 952 Wan [u. ] (prajJApanA- sUtrokta ) sAtaveM ucchvAsa pada ke anusAra samajhanA caahie| (vivecana par3heM) 6. [1-- Q. 1] Bhante ! What is the life span of the infernal beings ? [the first numeral stands for dandak (place of suffering) and second for the 5 question]. [Ans.] Gautam ! The minimum life-span of the infernal beings is ten thousand years and the maximum is thirty three Sagaropam Wan 5 (a metaphoric unit of time). 5 phra phra phra [u. ] he gautama ! jaghanya (kama se kama) dasa hajAra varSa kI aura utkRSTa ( adhika se adhika) taiMtIsa 5 sAgaropama kI hai| Wan [1 - pra. 2 ] bhagavan ! nAraka kitane kAla (samaya) meM zvAsa lete haiM aura kitane samaya meM zvAsa 5 chor3ate haiM- kitane kAla meM ucchvAsa lete haiM aura niHzvAsa chor3ate haiN| [1 - Q. 2] Bhante ! What is the duration of inhalation, exhalation, breathing in and breathing out of the infernal beings? It should be read as mentioned in Uchchhavasapad (Respiration), the seventh chapter of Prajnapana Sutra. (see elaboration) [Ans.] [ 1 - pra. 3 ] neraiyA NaM bhaMte ! AhAraTThI ? [u. ] jahA paNNavaNAe paDhamae AhAra uddesae tathA bhANiyavvaM / gAhA - Thiti ussAsAhAre kiM vA''hAreMti savvao vA vi / katibhAgaM savvANi vakIsa va bhujjo pariNamaMti ? // 2 // [ 1 - pra. 3] bhagavan ! kyA nairayika AhArArthI hote haiM ? [1-Q.3] Bhante! Have the infernal beings desire for food (intake)? [Ans.] It should be read as mentioned in the first lesson of Ahaar-pad (Food; the twenty eighth chapter) of Prajnapana Sutra. [u.] gautama ! prajJApanAsUtra ke AhArapada (28veM) ke prathama uddezaka ke anusAra samajha lenA / gAthArtha - nAraka jIvoM kI sthiti, ucchvAsa tathA AhAra - sambandhI kathana karanA caahie| kyA ve AhAra karate haiM ? kyA samasta Atma-pradezoM se AhAra karate haiM ? kitane bhAga kA AhAra karate haiM yA phra sarva- AhAraka dravyoM kA AhAra karate hai ? aura ve AhAraka dravyoM ko kisa rUpa meM bAra-bAra pariNamAte haiM ? ( uttara dekheM vivecana meM) The verse-The life-span, respiration and food intake of infernal beings should be studied. Do they have intake? Is the intake from all the soul-space-points? Is the intake in portions or whole? In what form the matter consumed is transformed (repeatedly)? (see elaboration) bhagavatIsUtra (1) phaphaphaphaphaphaphaphaphaphaphapha (14) Bhagavati Sutra (1) Wan 5 Wan - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan .

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[1-pra. 4 ] neraiyANaM bhaMte ! (1) puvAhAritA poggalA pariNatA, (2) AhAritA AhArijjamANA poggalA pariNatA, (3) aNAhAritA AhArijjissamANA poggalA pariNayA, (4) aNAhAriyA aNAhArijissamANA poggalA pariNayA ? [u. ] goyamA ! (1) neraiyANaM puvAhAritA poggalA pariNatA, (2) AhAritA AhArijjamANA poggalA pariNatA pariNamaMti ya, (3) aNAharitA AhArijissamANA poggalA no pariNatA, pariNamissaMti, (4) aNAhAriyA aNAhArijjissamANA poggalA no pariNatA, no prinnmissNti| [1-pra. 4 ] bhagavan ! (1) nairayikoM dvArA pahale AhAra kiye hue pudgala (zarIra rUpa meM) pariNata hue haiM, (2) AhArita (AhAra kiye hue), tathA (vartamAna meM) AhAra kiye jAte hue pudgala pariNata hue haiM, (3) athavA jo pudgala anAhArita AhAra ke rUpa meM grahaNa nahIM kiye gaye haiM, ve tathA jo pudgala ; (bhaviSya meM) AhAra ke rUpa meM grahaNa kiye jAyeMge, ve pariNata hue, (4) athavA jo pudgala anAhArita haiM / aura Age bhI AhArita (AhAra ke rUpa meM) nahIM hoMge, ve pariNata hue? [u. ] he gautama ! (1) nArakoM dvArA pahale AhAra kiye hue pudgala pariNata hue, (2) (isI taraha) AhAra kiye aura AhAra kiye jAte hue pudgala pariNata hue, pariNata hote haiM, (3) kintu nahIM AhAra kiye hue (anAhArita) pudgala pariNata nahIM hue tathA bhaviSya meM jo pudgala AhAra ke rUpa meM grahaNa kiye jAyeMge, ve pariNata hoMge, (4) anAhArita pudgala pariNata nahIM hue, tathA jina pudgaloM kA AhAra nahIM kiyA jAyegA, ve bhI pariNata nahIM hoNge| [1-Q. 4) Bhante ! (1) In case of infernal beings, did the matter ingested in the past transform (parinat) (into body)? (2) Does the matter ingested and being ingested at present transform ? (3) Does the matter not ingested in the past but likely to be ingested in future transform ? (4) Does the matter neither ingested in the past nor likely to be ingested in future transform? (Ans.) Gautam ! (1) In case of infernal beings, the matter ingested in the past has transformed (into body). (2) The matter ingested and being ingested at present transforms and gets transformed. (3) The matter not ingested in the past has not transformed and that likely to be ingested in future will transform. (4) The matter neither ingested in the past nor 45 likely to be ingested in future did not and will not transform. [1-pra. 5 ] neraiyANaM bhaMte ! puvAhAriyA poggalA citA. pucchaa| [u. ] jahA pariNatA tahA ciyA vi| evaM uvacitA, udIritA, veditA, nijinnnnaa| gAhA-pariNatA citA uvacitA udIritA vediyA ya nijinnnnaa| ekkekkammi padammI caubvihA poggalA hoNti||3|| a$$$$$$$$555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$. prathama zataka: prathama uddezaka (15) First Shatak: First Lesson 555555))))))))))) ))) )))))))

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mktttt***************************mititi phra Wan Wan [ 1-pra. 5 ] bhagavan ! kyA nairayikoM dvArA pahale AhArita (AhAra kiye hue) pudgala caya ko 5 prApta hue ? [ u. ] isakA uttara bhI uparokta 1-4 ke anusAra hai| arthAt jisa prakAra ve pariNata hue, usI prakAra caya ko prApta hue; usI prakAra upacaya ko; udIraNA ko, vedana ko tathA nirjarA ko prApta hue / gAthArtha- pariNata, cita, upacita, udIrita, vedita aura nirjIrNa, isa eka-eka pada meM pudgala viSayaka uparokta cAra-cAra prakAra ke ( praznottara) hote haiN| Wan 5 Wan [Ans.] The answer to this should be read as aforesaid about Wan transformation (1-4). Also as stated about transformation (parinat) so is true for assimilation (chaya ), upachaya ( augmentation of karmas), 5 udiran (fruition of karmas), vedan (experience consequences), nirjaran 5 (separation or shedding). pha Wan The verse-There are four aforesaid questions each related to transformation, assimilation, augmentation, fruition, experience and 5 shedding. Wan Wan Wan [1 - Q.5] Bhante ! In case of infernal beings, did the matter ingested in the past assimilate (chaya ) ? [ 1 - pra. 6 ] neraiyA NaM bhaMte ! kativihA poggalA bhijjaMti ? [ u. ] goyamA ! kammadavvavaggaNaM ahikicca duvihA poggalA bhijjaMti / taM jahA - aNU ceva bAdarA ceva 1 / [pra. ] neraiyA NaM bhaMte ! kativihA poggalA cijjaMti ? [ u. ] goyamA ! AhAradavyavaggaNaM ahikicca duvihA poggalA cijjaMti / taM jahA - aNU ceva bAdarA ceva 2 | evaM uvacijjaMti 3 / [pra. ] neraiyA NaM bhaMte ! kativihe poggale udIreMti ? [ u. ] goyamA ! kammadavvavaggaNaM ahikicca duvihe poggale udIreMti / taM jahA- aNU ceva bAdare ceva 5 4 / evaM vedeMti 5 / nijjareMti 6 / oyaTTisu 7 / oyaTTeti 8 / oyaTTissaMti 9 / saMkAmiM 10 / saMka 11 / saMkAmissaMti 12 / nihattiMsu 13 / nihatteMti 14 / nihattissaMti 15 / nikAyaMsu 16 / nikAeMti 17 / nikAissaMti 18 / savvesu vi kammadavvavaggaNamahikicca / gAhA - bhedita citA uvAcita udIritA vediyA ya nijjiNNA / oyaTTaNa - saMkamaNa - nihattaNa- nikAyaNe tiviha kAlo // 4 // [ 1 - pra. 6 ] bhagavan ! nAraka jIvoM dvArA kitane prakAra ke pudgala bhede jAte haiM ? [ u. ] gautama ! karmadravyavargaNA (kArmaNa jAti ke pudgaloM kA samUha) kI apekSA do prakAra ke pudgala bhede jAte haiM / yathA - aNu (sUkSma) aura bAdara (sthUla) (1) / bhagavatIsUtra (1) (16) 5**********************************5 Bhagavati Sutra (1) phra Wan phra phra .

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[pra. ] bhagavan ! nAraka jIvoM dvArA kitane prakAra ke pudgala caya kiye jAte haiM ? [u. ] gautama ! AhAradravyavargaNA kI apekSA do prakAra ke pudgala caya kiye jAte haiN| yathA-aNu aura bAdara (2) / isI prakAra upacaya samajhanA (3) / [pra. ] bhagavan ! nAraka jIva kitane prakAra ke pudgaloM kI udIraNA karate haiM ? [u. ] gautama ! karmadravyavargaNA kI apekSA do prakAra ke pudgaloM kI udIraNA karate haiN| yathA-aNu aura bAdara (4) / zeSa pada bhI isI prakAra kahane cAhie-vedate haiM (5), nirjarA karate haiM (6), apavartana ko prApta hue (7), apavartana ko prApta ho rahe haiM (8), apavartana ko prApta kareMge (9), saMkramaNa kiyA (10), saMkramaNa karate haiM (11), saMkramaNa kareMge (12), nidhatta hae (13), nidhatta hote haiM (14), nidhatta hoMge (15), nikAcita hue (16), nikAcita hote haiM (17), nikAcita hoMge (18), ina saba padoM meM bhI hai karmadravyavargaNA kI apekSA (aNu aura bAdara pudgaloM kA kathana karanA caahie|)| gAthArtha-bhede gaye, caya ko prApta hue, upacaya ko prApta hue, udIrNa hue, vede gaye aura nirjIrNa hue (isI prakAra) apavartana, saMkramaNa, nidhattana aura nikAcana, (ina pichale cAra) padoM meM bhI tInoM prakAra kA kAla kahanA caahie| (1-Q. 6] Bhante ! How many types of matter do the infernal beings pierce (bhedan)? ___ [Ans.] Gautam ! In terms of karmic group of matter (karma dravya vargana) two types of matter is pierced-anu (subtle) and baadar (gross) (1). (Q.) Bhante ! How many types of matter do the infernal beings assimilate (chaya)? (Ans.] Gautam ! In terms of ingestable group of matter (ahaar dravya vargana) two types of matter is assimilated-anu (subtle) and baadar (gross)(2). The same is true for augmentation (upachaya) (3). (Q.) Bhante ! How many types of matter do the infernal beings fructify (udirana)? [Ans.] Gautam ! In terms of karmic group of matter (karma dravya vargana) two types of matter is pierced-anu (subtle) and baadar // (gross) (4). The remaining actions should also be repeated likewiseexperience (vedan) (5), shed (nirjara) (6), underwent reduction (apavartana) (7), undergoing reduction (8), will undergo reduction (9), underwent transformation (sankramana) (10), undergoing transformation (11), will undergo transformation (12), underwent partial intransigence (nidhatt) (13), undergoing partial intransigence (14), will i indergo partial intransigence (15), underwent intransigence (nikachit) Ting Ting Ting Ting Ting Ting Ting Ting 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 $ $$$$$$$$$Ting Ting Ting Ting Ting prathama zataka: prathama uddezaka (17) First Shatak : First Lesson

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)))5555555555555558 fi (16), undergoing intransigence (17), will undergo intransigence (18). In 45 1 terms of karmic group of matter all these actions apply to two types of $ matter (subtle and gross). The verse-Like in case of pierced, assimilated, augmented, fructified, experienced and shed all the three periods (tenses) should be considered regarding (the last four) reduction, transformation, partial intransigence and intransigence. [1-pra. 7 ] neraiyA NaM bhaMte ! je poggale teyAkammattAe geNhaMti te kiM tItakAlasamae geNhaMti ! paDuppanakAlasamae geNhaMti, aNAgatakAlasamae geNhaMti ? __ [u. ] goyamA ! no tItakAlasamae geNhaMti, paDupanakAlasamae geNhaMti, no aNAgatakAlasamae geNhaMti / [1-pra. 7 ] he bhagavan ! nAraka jIva jina pudgaloM ko taijas aura kArmaNa rUpa meM grahaNa karate haiM, unheM kyA atIta kAla meM grahaNa karate haiM, vartamAna kAla meM grahaNa karate haiM, athavA anAgata (bhaviSya) Wan kAla meM grahaNa karate haiM ? [u. ] gautama ! vartamAna kAla meM grahaNa karate haiM; atIta kAla meM aura bhaviSya kAla meM grahaNa ma nahIM krte| na [1-0.7] Bhante ! The matter that the infernal beings ingest in the 45 form of taijas (fiery) particles and karman (karmic) particles; is it done OM in the past ? Is it done in the present ? Or is it done in the future? ___[Ans.] Gautam ! They ingest it in the present and not in the past nor in the future. [1-pra. 8 ] neraiyA NaM bhaMte ! je poggale teyAkammattAe gahie udIreMti te kiM tItakAlasamayagahite poggale udIreMti ? paDuppannakAlasamayagheppamANe poggale udIreMti ? gahaNasamayapurakkhaDe poggale udIreMti ? / [u. ] goyamA ! tItakAlasamayagahie poggale udIreMti, no puDuppanakAlasamayagheppamANe poggale udIreMti, no gahaNasamayapurekkhaDe poggale udIreMti 2 / evaM vedeti 3, nijareMti 4 / [1-pra. 8] bhagavan ! nAraka jIva taijas aura kArmaNa rUpa meM grahaNa kiye hue jina pudgaloM kI OM udIraNA karate haiM, so kyA atIta kAla meM gRhIta pudgaloM kI udIraNA karate haiM, yA vartamAna kAla meM grahaNa kiye jAte hue pudgaloM kI udIraNA karate haiM, athavA jinakA udayakAla Age Ane vAlA hai, aise bhaviSya kAla viSayaka pudgaloM kI udIraNA karate haiM ? [u. ] gautama ! ve atIta kAla meM gRhIta pudgaloM kI udIraNA karate haiM, (parantu) vartamAna kAla meM grahaNa kiye jAte hue pudgaloM kI tathA Age grahaNa kiye jAne vAle pudgaloM kI udIraNA nahIM krte| isI prakAra 9 (udIraNA kI taraha) atIta kAla meM gRhIta pudgaloM ko vedate haiM aura unakI nirjarA karate haiN| a5555555 $ $$$$$$$$$ $$$$$$$$$$$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 5 $ $ ))) )))))))) ))) bhagavatIsUtra (1) (18) Bhagavati Sutra (1) Wan

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[1-Q. 8] Bhante ! Infernal beings fructify (udirana) the ingested matter in the form of taijas (fiery) particles and karman (karmic) particles; do they fructify the particles ingested in the past or those being ingested at present or those to be ingested in future (or related to the future in terms of fructification)? (Ans.) Gautam ! They fructify (udirana) the matter particles ingested in the past but not those being ingested at present or those to be infested in future. The same (like ingesting) is also true for vedan (experiencing or suffering the consequences) and nirjara (separating from soul or shedding). [1-pra. 9 ] neraiyANaM bhaMte ! jIvAo kiM caliyaM kammaM baMdhaMti ? acaliyaM kammaM baMdhaMti ? [u. ] goyamA ! no caliyaM kammaM baMdhati, acaliyaM kammaM baMdhati 1 / evaM udIreMti 2 vedeti 3 uyaTeMti 4 saMkAmeMti 5 nihatteti 6 Ni kAyeMti 7 / sabbetu acaliyaM, nnocliyN| [1-pra. 9 ] bhagavan ! kyA nAraka jIvapradezoM se calita karma ko bA~dhate haiM yA acalita (jIvapradezoM meM sthita) karma ko bA~dhate haiM ? [u. ] gautama ! (ve) (1) calita karma ko nahIM bA~dhate (kintu) acalita karma ko bA~dhate haiN| isI prakAra (baMdha ke anusAra hI ve) acalita karma kI (2) udIraNA karate haiM, acalita karma kA hI (3) vedana karate haiM, (4) apavartana karate haiM, (5) saMkramaNa karate haiM, (6) nidhatti karate haiM, aura (7) nikAcana karate haiN| ina saba padoM meM acalita (karma) kahanA cAhie, calita (karma) nhiiN| __ [1-Q.9] Bhante ! Do the infernal beings bind (bandh) the karma that has shifted (from soul) or the karma that has not shifted ? ___ [Ans.] Gautam ! (1) They do not bind the karma that has shifted (from soul) but only the karma that has not shifted. The same is also true for (2) fructifying (udirana), (3) experiencing (vedan), (4) reduction (apavartana), (5) transformation (sankramana), (6) partial intransigence (nidhatt), and (7) intransigence (nikachit). For all these the karma that has not shifted is applicable and not the karma that has shifted. [1-pra. 10 ] neraiyANaM bhaMte ! jIvAo kiM caliyaM kammaM nijareMti ? acaliyaM kammaM nijjareMti ? [u. ] goyamA ! caliyaM kammaM nijareMti, no acaliyaM kamma nijjareMti 8 / gAhA-baMdhodaya-vedovbaTa-saMkame taha nihttnn-nikaae| acaliyaM kammaM tu bhave calitaM jIvAu nijjri||5|| [1-pra. 10] bhagavan ! kyA nAraka jIvapradeza se calita karma kI nirjarA karate haiM athavA acalita rma kI nirjarA karate haiM? A$$$ $$$$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting F555555555Ting Ting Ting Ting Ting Ting Ting Ting . prathama zataka : prathama uddezaka (19) ___First Shatak: First Lesson |

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phrafa phra 255955 5 55 5 5 5 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555552 Wan phra Wan Wan pha Wan Wan Wan phra The verse--With bonding (bandh), fructifying (udirana), experiencing Wan pha (vedan), reduction (apavartana), transformation ( sankramana), partial intransigence (nidhatt) and intransigence (nikachit) the karma that has not shifted is applicable and for shedding (nirjara) the karma that has shifted is applicable. Wan vivecana : nArakoM kI sthiti Adi ke sambandha ke praznottara - prastuta chaThe sUtra ke 24 avAntara ( vibhAga) daNDaka 5 karake zAstrakAra ne prathama daNDaka meM nArakoM kI sthiti zvAsocchvAsa Adi se sambandhita 10 praznottara kiye haiM, [u. ] gautama ! (ve) calita karma kI nirjarA karate haiM, acalita karma kI nirjarA nahIM karate / Wan gAthArtha - bandha, udaya, vedana, apavartana, saMkramaNa, nidhattana aura nikAcana ke viSaya meM acalita karma pha samajhanA cAhie aura nirjarA ke viSaya meM calita karma samajhanA cAhie / Wan [1 - Q.10] Bhante ! Do the infernal beings shed ( nirjara) the karma that has shifted (from soul) or the karma that has not shifted? [Ans.] Gautam ! They shed the karma that has shifted (from soul) and not the karma that has not shifted. Wan jinake samAdhAna bhI diye gaye haiN| phraM (Abhyantara) zvAsocchvAsa ko ANamana ( zvAsa lenA), prANamana ( zvAsa chor3anA) aura bAhya ko ucchvAsa Elaboration-The author has divided this sixth aphorism into 24 sections based on dandaks (places of suffering). In the first dandak there are ten questions about life-span, breathing and other things related to infernal beings and their answers. vizeSa zabdArtha : sthiti - Ayukarma ke pudgaloM ke rahane kI kAla maryAdA ko sthiti kahate haiN| ANamana prANamana tathA ucchvAsa - niHzvAsa- zvAsocchvAsa do prakAra kA hai - Abhyantara aura bAhya / AdhyAtmika niHzvAsa kahate haiN| prajJApanAsUtra ke anusAra nairayika jIva nirantara zvAsocchvAsa lete haiN| kyoMki ve atyanta duHkhI haiM - duHkhI jIva nirantara zvAsa letA hai aura chor3atA hai| pariNata, cita, upacita Adi-AhAra kA prasaMga hone se yahA~ pariNata kA artha hai-grahaNa kie AhAra kA zarIra ke sAtha ekameka hone yogya rUpa meM parivartita ho jaanaa| jina pudgaloM ko pariNata kiyA hai, unakA zarIra meM ekameka hokara zarIra ko puSTa karanA caya (cita) kahalAtA hai| jo caya kiyA gayA hai, usameM anyAnya pudgala 5 ekatrita kara denA upacaya (upacita) kahalAtA hai| nArakoM kA AhAra - prajJApanAsUtra ke anusAra 'nairayika jIva AhArArthI hai| unakA AhAra do prakAra kA hotA hai - Abhoganirvartita (khAne kI icchA se kiyA jAne vAlA) aura anAbhoganivartita (AhAra kI icchA ke binA bhI kiyA jAne vAlA) / anAbhoga AhAra to pratikSaNa satata hotA rahatA hai, kintu Abhoganirvartita- AhAra kI icchA kama se kama asaMkhyAta samaya meM, arthAt antarmuhUrtta meM hotI hai| ( isake atirikta nArakoM ke AhAra kA dravya, kSetra, kAla, bhAva, dizA, samaya Adi kI apekSA se bhI vicAra kiyA gayA hai|) bhagavatIsUtra (1) (20) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (1) - 5 5 5 5 5 555 55555555 5 5555555 5 5555 5552

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1555555555555555555555555555555555558 Hong Fang Suo Zhe Zhe Zhe Zhe Zhe Zhe Zhe Zhe Zhe Zhe Zhe Le Le Zhe Zhe Zhe Zhe 5hhhh )))))))))55558 )) ka AhAra-zabda yahA~ grahaNa karane aura upabhoga karane (khAne) donoM arthoM meM prayukta hai| pudgaloM kA caya-upacaya-zarIra kA AhAra se puSTa honA caya aura vizeSa puSTa honA upacaya hai| ye AhAradravyavargaNA kI apekSA jAnanA caahie| apavartana-adhyavasAya vizeSa ke dvArA karma kI sthiti evaM karma ke rasa ko kama kara denaa| apavartanAkaraNa se karma kI sthiti Adi kama kI jAtI hai, udvartanAkaraNa se adhik| saMkramaNa-adhyavasAya vizeSa se karma kI uttaraprakRtiyoM kA eka-dUsare ke rUpa meM badala jaanaa| yaha saMkramaNa (parivartana) mUlaprakRtiyoM meM nahIM hotaa| uttaraprakRtiyoM meM bhI Ayukarma kI uttaraprakRtiyoM meM nahIM hotA tathA // darzanamoha aura cAritramoha meM bhI eka-dUsare ke rUpa meM saMkramaNa nahIM hotaa| nidhatta karanA-bhinna-bhinna ma karma-pudgaloM ko ekatrita karake dhAraNa krnaa| nidhatta avasthA meM udvartanA aura apavartanA, ina do karaNoM se hai hI nidhatta karmoM meM parivartana kiyA jA sakatA hai| anya saMkramaNAdi ke dvArA nhiiN| nikAcita karanA-nidhatta kiye gaye karmoM kA aisA sudRr3ha ho jAnA ki jisase ve eka-dUsare se pRthak na ho sakeM, jinameM koI bhI kAraNa kucha bhI fa parivartana na kara ske| arthAt-karma jisa rUpa meM bA~dhe haiM, usI rUpa meM bhogane par3eM, ve nikAcita karma kahalAte haiN| calita-acalita-jIva ke pradeza se jo karma calAyamAna ho gaye haiM, unheM 'calita' karma kahate haiN| isake viparIta acalita karma hai| jIva acalita karma hI bA~dhatA hai| (vRtti. 24-25) TECHNICAL TERMS Sthiti--the time duration of bondage of the life-span determining karma particles. Anaman-pranaman and Uchchhavas-nihshvasrespiration is of two kinds-internal and external. Internal respiration includes anaman (intake) and pranaman (expelling). External. fi respiration includes uchchhavas (inhalation) and nihshvas (exhalation). According to Prajanapana Sutra the infernal beings inhale and exhale in rapid continuation. This is because they are always in extreme misery and a miserable being breathes rapidly. Ahaar of infernal beings--According to Prajnapana Sutra an infernal being has desire for ahaar (intake of food). There intake is of two kinds-aabhog nirvartit (voluntary intake) and anaabhog nirvartit ; (involuntary intake). The involuntary intake continues every moment but the voluntary intake is after a minimum gap of Antar-muhurt (less than 48 minutes). (Besides this the intake by infernal beings has been si discussed in other contexts including matter, area, period, state, direction and time.) ___ Parinat, chit, upachit etc. as the context is intake here, the meaning of parinat is transformation of food into a form absorbable by the body. The meaning of chaya (chit) is nutritional assimilation of the so transformed food in the body. Upachaya (upachit) means to augment the so assimilated food with other matter particles. )))) gAnA ))))))) 99999) | prathama zataka : prathama uddezaka (21) First Shatak: First 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

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41 41 41 41 41 41 41 41 41 41 41 456 457 45454545456 457 455 456 457 454 455 456 45 456 457 4141414141 5141414 41 41 41 41 41 456 457 455 456 454 455 456 457 455 456 457 458 4541414141414141414141414141414141414141414141414141 Ahaar_This term has been used in its meaning of intake as well as 41 consumption or eating. Chaya and upachaya-here chaya indicates nutrition and upachaya means special nutrition. This is with reference to ingestable group of matter (ahaar dravya vargana). Apavartana-to reduce the duration and intensity of karma with special effort. Apavartanakaran is the process of reduction and udvartanakaran is the process of enhancement. Sankraman-transformation of the secondary species of karmas from one to another with special effort. This transformation is not applicable to basic species. Even among secondary species those of Ayukarma (lifespan determining karma) do not undergo transformation; also Darshan moha (perception/faith deluding karma) cannot transform to Charitra moha (conduct deluding karma) and vice versa. Nidhatt (state of partial si intransigence)-bondage of different species of karmas collectively. A 4 state of karmas where they are rendered incapable of transformation by 45 any of the said processes (such as sankraman) except by udvartan and apavartan. Nikachit (state of intransigence)--a state of karmas where the nidhatt state becomes so strong that they are rendered incapable of all processes including even udvartan and apavartan. These karmas 4 i have to be experienced in the same form as they are bonded. Chalit- 45 achalit--the karmas that have shifted from the soul space-points are called chalit. The opposite of this is achalit. Soul acquires bondage of non-shifting karmas only. (Vritti, 24-25) da (3T47954778) Taf THE DIVINE BEINGS : ASUR KUMARS &. [ cuses 2-9. 9 ] Tegarmi sa ! maggi farci Pecit YOUTFIT? [J. ] There! CET TH ATHAERIS, JAMANI Hindi amri E. [P-9. 9 ] 4797! 378254rti ant Perfa fonalt annet at ? [u. ] gautama ! jaghanya dasa hajAra varSa kI aura utkRSTa eka sAgaropama se kucha adhika kI hai| 6. [2--Q. 1] Bhante ! What is the life-span of the Asur Kumars? (Ans.) Gautam ! The minimum life-span of the Asur Kumars is ten thousand years and the maximum is slightly more than one Sagaropam (a metaphoric unit of time). [P-9.] Brunermi via ! ataschaltet sporifat al rifa at? [J. ] 1441! JEN Houd enteri, UnAMI HISTORIA PER STRifat at mifat al 94 41 41 41 55 456 457 454 455 456 457 454545454545454545454545454545454545454545454 455 456 457 455 456 457 455 456 457 456 porantet () ( 22 ) Bhagavati Sutra (1) 414141414141414141414541414141414141414141414141414141414141414141414 40

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8555555555555555555555555 5 55555 bhAU555555555555555555555 ma [2-pra. 2 ] bhagavan ! asurakumAra kitane samaya meM zvAsa lete haiM aura kitane samaya meM niHzvAsa chor3ate haiM ? [u. ] gautama ! jaghanya sAta stokarUpa kAla meM aura utkRSTa eka pakSa (pakhavAr3e) se (kucha) adhika samaya meM zvAsa lete aura chor3ate haiN| [2--Q. 2) Bhante ! What is the duration of inhalation, exhalation, breathing in and breathing out of the Asur Kumars? Wan [Ans.] Gautam ! They inhale and exhale in a minimum period of seven Stok and a maximum period of slightly more than one fortnight. vizeSa : rogarahita, svastha, hRSTapuSTa prANI ke eka zvAsocchvAsa (ucchvAsa-niHzvAsa) ko eka prANa kahate // ma haiN| sAta prANoM kA eka stoka hotA hai, sAta stokoM kA eka lava aura 77 lavoM kA eka muhUrta hotA hai| Note: The duration of one inhalation and exhalation of a normal and healthy person is called Pran (a unit of time). Seven Prans make a Stok; 46 seven Stoks make a Lava and 77 Lavas make a Muhurt (forty eight minutes). [ 2-pra. 3 ] asurakumArANaM bhaMte ! AhAraTThI ? [u. ] haMtA aahaartttthii| [ 2-pra. 3 ] bhagavan ! kyA asurakumAra AhAra kI icchA karate haiM ? [u. ] hA~, gautama ! (ve) AhAra kI icchA rakhate haiN| [2-Q.3] Bhante ! Have the Asur Kumars desire for food (intake)? / (Ans.] Yes, Gautam ! They have the desire for food (intake). [2-pra. 4 ] asurakumArANaM bhaMte ! kevaikAlassa AhAraTTe samuppajjai ? / [u. ] goyamA ! asurakumArANaM duvihe AhAre pnnnntte| taM jahA-Abhoganivvattie ya, aNAbhoganivvattie y| tattha NaM je se aNAbhoganivvattie se aNusamayaM avirahie AhAraTe smuppjji| tattha NaM je se Abhoganivvattie se jahanneNaM cautthabhattassa, ukkoseNaM sAiregassa vAsasahassassa AhAraTThe smuppjji| [2-pra. 4 ] bhagavan ! asurakumAroM ko kitane kAla meM AhAra kI icchA hotI hai? / [u.] gautama ! asurakumAroM kA AhAra do prakAra kA hotA hai-Abhoganivartita aura anaabhognirvrtit| jo anAbhoganivartita AhAra hai, vaha pratisamaya (satata) hotA rahatA hai| (kintu) Abhoganirvartita AhAra kI icchA jaghanya caturthabhakta arthAt-eka ahorAtra se aura utkRSTa eka hajAra varSa se kucha adhika kAla meM hotI hai| a$$$$$$ $$$ $$ $$$$$$$$$$$$ $$$$$ 55 5 5 555555 5 5 55 5 555555 ...mAgaganaganAnA prathama zataka : prathama uddezaka (23) First Shatak: First Lesson

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2555955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595959555 5 5 5 5 5 5 5 5 5 5 5 5 59595952 pha ttttt**************************mititi Wan [2 - Q. 4] Bhante ! After what interval of time Asur Kumars have 5 desire for food (intake)? 5 Wan [Ans.] Gautam ! The intake of Asur Kumars is of two kinds-aabhog nirvartit (voluntary intake) and anaabhog nirvartit (involuntary intake ). The involuntary intake continues every moment. (But) the desire for voluntary intake comes after a minimum gap of Chaturthabhakta (one day and one night) and a maximum gap of slightly more than one thousand years. Wan Wan [ 2 - pra. 5 ] asurakumArANaM bhaMte! kiM AhAraM AhAreMti ? [ u. ] goyamA ! davvao anaMtapaesiyAI davbAI, khitta-kAla- bhAva paNNavaNAgameNaM / sesaM jahA neraiyANaM jaav| [pra.] te NaM tesiM poggalA kIsattAe bhujjo bhujjo pariNamaMti ? [u.] goyamA ! soiMdiyattAe - suruvattAe suvaNNattAe iTThattAe icchiyattAe, abhijjhiyattAe, uDDhattAe, No ahattAe, suhattAe, duhattA bhujjo bhujjo pariNamaMti / [ 2-pra. 5 ] bhagavan ! asurakumAra kina pudgaloM kA AhAra karate haiM ? [ u. ] gautama ! dravya se anantapradezI dravyoM kA AhAra karate haiN| kSetra, kAla aura bhAva kI apekSA se prajJApanAsUtra kA vahI varNana jAna lenA cAhie, jo nairayikoM ke prakaraNa meM kahA hai| Wan [ pra. ] bhagavan ! asurakumAroM dvArA AhAra kiye hue pudgala kisa rUpa meM bAra-bAra pariNata hote haiM ? [ u. ] gautama ! zrotrendriya rUpa meM (cakSuindriya, ghrANendriya, rasanendriya evaM ) sparzanendriya rUpa meM, sundara meM, su-varNa rUpa meM, iSTa rUpa meM, icchita rUpa meM, manohara (abhilaSita) rUpa meM, Urdhva rUpa meM pariNata haiM, adhaHrUpa meM nahIM; sukharUpa meM pariNata hote haiM kintu duHkharUpa meM pariNata nahIM hote / rUpa hote [2 - Q.5] Bhante ! What kind of matter forms the intake of Asur Kumars ? [Ans.] Gautam ! In terms of entities (dravya) their intake is of entities having infinite space-points (anant pradeshi dravya). In context of area, time and state the description quoted from Prajnapana Sutra in the discussion about infernal beings should be read. [Q] Bhante! In what form the intake of matter particles by Asur Kumars continues to transform? [Ans.] Gautam ! They continue to transform into organs of hearing, (vision, smell, taste) and touch. They continue to transform into forms bhagavatIsUtra ( 1 ) (24) Wan 5 5 Wan Bhagavati Sutra (1) phra Wan Wan 5 Wan 5 Wan Wan phra ktktt*********tmilll****************& 5 phra

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5555555555 Wan phra Wan F N F Fi 5*5****************************** F that are beautiful, have good complexion, are likeable, desirable and enchanting. They continue to transform into noble and not ignoble forms as also in the form of happiness and not misery. [ 2 - pra. 6 ] asurakumArANaM puvvAhAriyA puggalA pariNayA ? [u.] asurakumArAbhilAveNaM jahA neraiyANaM jaav| caliyaM kammaM nijjaraMti / [ 2-pra. 6 ] bhagavan ! kyA asurakumAroM dvArA AhRta- pahale AhAra kiye hue pudgala pariNata hue ? [u.] gautama ! asurakumAroM ke abhilApa meM, arthAt - nArakoM ke sthAna para 'asurakumAra' zabda kA prayoga karake calita karma kI nirjarA karate haiM, yahA~ taka sabhI AlApaka nArakoM ke samAna hI samajhane caahie| [2 - Q. 6] Bhante ! Did the matter particles ingested by Asur Kumars in the past get transformed? [Ans.] Gautam ! In this discussion about Asur Kumars read statements mentioned in the discussion about infernal beings up nAgakumAra carcA NAAG KUMARS [ 3 - pra. 1 ] nAgakumArANaM bhaMte ! kevaiyaM kAlaM TitI paNNattA ? [u. ] goyamA ! jahantreNaM dasa vAsasahassAI, ukkoseNaM desUNAI do paliovamAI / [ 3-pra. 1 ] bhagavan ! nAgakumAra devoM kI sthiti kitane kAla kI hai ? [u. ] gautama ! jaghanya dasa hajAra varSa kI aura utkRSTa dezona kucha kama do palyopama kI hai| [3 - Q.1] Bhante ! What is the life-span of the Naag Kumars ? they shed the chalit (shifted) karmas' replacing 'infernal beings' with Asur Kumars. F F prathama zataka: prathama uddezaka - [Ans.] Gautam ! It is minimum ten thousand years and maximum slightly less than two Palyopam (a metaphoric unit of time). [ 3 - pra. 2 ] nAgakumArANaM bhaMte ! kevaikAlassa ANamaMti vA pANamaMti vA ? [u. ] goyamA ! jahantreNaM sattaNhaM thovANaM, ukkoseNaM muhuttapuhattassa ANamaMti vA pANamaMti vA / [ 3-pra. 2 ] bhagavan ! nAgakumAra deva kitane samaya meM zvAsa lete haiM aura chor3ate haiM ? [ u. ] gautama ! jaghanya sAta stoka meM aura utkRSTa muhUrtta - pRthaktva meM (do muhUrtta se lekara nau muhUrtta ke andara kisI bhI samaya) zvAsocchvAsa lete haiM / [3 - Q. 2] Bhante ! What is the duration of inhalation, exhalation, breathing in and breathing out of the Naag Kumars? (25) to the 5 25595955 5 9 9 9 9 9 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 5 5 5 5 5959595952 First Shatak: First Lesson Wan phra 75555555 5 5 5 5 5555555 5 5 5 5 5 5 5 5 5 5 5 5 5 55 50

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5555555555555555555555))))))) - O - - - TEIICCCC ajAmA - aviradizA F5555FFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 55 F$$$$$ $$$ $$ [Ans. Gautam ! They inhale and exhale in a minimum period of seven Stok and a maximum period of Muhurt-prithaktva (anything between two to nine Muhurts). __ [3-pra. 3 ] nAgakumArANaM bhaMte ! AhAraTThI ? [u. ] haMtA, goyamA ! aahaartttthii| [3-pra. 3 ] bhagavan ! kyA nAgakumAra deva AhArArthI hote haiM ? [ u. ] hA~, gautama ! ve AhArArthI hote haiN| [3-Q.3] Bhante ! Have the Naag Kumars a desire for food (intake) ? (Ans.) Yes, Gautam ! They have the desire for food (intake). [3-pra. 4 ] nAgakumArANaM bhaMte ! kevaikAlassa AhAraTe samuppajjai ? [u.] goyamA ! nAgakumArANaM duvihe AhAre pnnnntte| taM jahA-Abhoganivvattie ya aNAbhoganivvattie y| tattha NaM jere tattha NaM je se Abhoganivvattie, se jahanneNaM cautthabhattassa, ukkoseNaM divasa-pahuttassa AhAraTThe OM smuppjji| sesaM jahA asurakumArANaM jAva caliyaM kammaM nijjareMti, no acaliyaM kammaM nijreNti| ___ [3-pra. 4 ] bhagavan ! nAgakumAra devoM ko kitane kAla ke anantara AhAra kI abhilASA utpanna OM hotI hai ? [u.] gautama ! nAgakumAra devoM kA AhAra do prakAra kA hai-Abhoganivartita aura OM anaabhognirvrtit| inameM jo anAbhoganirvartita AhAra hai, vaha pratisamaya viraharahita (satata) hotA hai; 9 ma kintu Abhoganirvartita AhAra kI abhilASA jaghanyataH caturthabhakta (eka ahorAtra) ke pazcAt aura 5 hai utkRSTataH divasa-pRthaktva (do divasa se lekara nau divasa taka) ke bAda utpanna hotI hai| zeSa "calita karma ma kI nirjarA karate haiM, kintu acalita karma kI nirjarA nahIM karate"; yahA~ taka sArA varNana asurakumAra + devoM kI taraha samajha lenA caahie| [3--Q. 4) Bhante ! After what interval of time Naag Kumars have desire for food (intake). [Ans.] Gautam ! The intake of Naag Kumarsis of two kinds-aabhog nirvartit (voluntary intake) and anaabhog nirvartit (involuntary intake). The involuntary intake continues every moment. (But) the desire for voluntary intake comes after a minimum gap of Chaturthabhakta (one day and night) and a maximum gap of Divas-prithaktva (anything between two to nine Muhurts). After this read the statements mentioned in the discussion about Asur Kumars up to 'they shed the chalit (shifted) karmas but not the achalit (unmoved) karmas'. uTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 5 55 55555555555558 bhagavatIsUtra (1) (26) Bhagavati Sutra (1)

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55555555 5 555555$$$$$$$ $ 5555 5 5555555555 $ $$$$ 555555 58 Wan [4 se 11 ] evaM suvaNNakumArANa vi jAva thaNiyakumArANaM ti| [4 se 11 ] isI taraha suparNakumAra devoM se lekara stanitakumAra (zeSa sabhI bhavanapati) devoM taka ke 9 bhI (sthiti se lekara calita karmanirjarA taka ke) sabhI AlApaka (pUrvavat) kaha dene caahie| [4 to 11] In the same way all aforesaid statements (from life-span to 4 shedding of chalit karmas) should be read with reference to the remaining abode dwelling gods (Bhavanavasi) from Suparna Kumars to Stanit Kumars. vizeSa : nAgakumAroM kI sthiti ke viSaya meM spaSTIkaraNa-mUla pATha meM ukta nAgakumAroM kI dezona do palyopama kI utkRSTa sthiti uttara dizA ke nAgakumAroM kI honI caahie| dakSiNa dizAvartI nAgakumAroM kI utkRSTa sthiti Wan Der3ha palyopama kI hai| Note : Clarification about the life-span of Naag Kumars--The maximum life-span of Naag Kumars, slightly less than two Palyopam, 4 mentioned in the original text is for the Naag Kumars residing in the north; that of the Naag Kumars residing in the south is one and a half Palyopam. pRthvIkAya Adi pA~ca sthAvara FIVE IMMOBILES INCLUDING EARTH-BODIED BEINGS [12-pra. 1 ] puDhavikkAiyANaM bhaMte ! kevaiyaM kAlaM ThitI paNNattA ? [u. ] goyamA ! jahanneNaM aMtomuhattaM, ukkoseNaM bAvIsaM vaasshssaaiN| [12-pra. 1 ] bhagavan ! pRthvIkAyika jIvoM kI sthiti kitane kAla kI hai? [u. ] gautama ! jaghanya antarmuhUrta kI aura utkRSTa bAIsa hajAra varSa kI hai| [12-Q. 1] Bhante ! What is the life-span of the earth-bodied beings (Prithvikaya jivas) ? | ___ [Ans.] Gautam ! It is minimum Antar-muhurt (less than forty eight minutes) and maximum twenty two thousand years. [12-pra. 2 ] puDhavikkAiyA kevaikAlassa ANamaMti vA 4 ? [u. ] goyamA ! vemAyAe ANamaMti vA 4 / [12-pra. 2 ] bhagavan ! pRthvIkAyika jIva kitane kAla meM zvAsa-niHzvAsa lete haiM ? [u. ] gautama ! (ve) vimAtrA-vividha yA viSama kAla meM zvAsocchvAsa lete haiN| [12-Q.2] Bhante ! What is the duration of inhalation, exhalation, breathing in and breathing out of the earth-bodied beings? $$$ 55555555555555555555 5 55$ $$$$$$ $$$$ $ $$$$$$$$$$$a prathama zataka : prathama uddezaka (27) First Shatak: First Lesson

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55555555555555555555555555555 Wan 555555555555555555555555555555555;)))))))))) (Ans.] Gautam ! They inhale and exhale in a varied and indeterminate period of time. [12-pra. 3 ] puDhavikkAiyA AhAraTThI ? [u. ] haMtA, aahaartttthii| [12-pra. 3 ] bhagavan ! pRthvIkAyika jIva kyA AhAra ke abhilASI hote haiM ? [u. ] hA~, gautama ! ve AhArArthI hote haiN| [12-Q. 3] Bhante ! Have the earth-bodied beings desire for food (intake)? [Ans.] Yes, Gautam ! They have the desire for food (intake). [12-pra. 4 ] puDhavikkAiyANaM kevaikAlassa AhAraTTe samuppajjai ? [u. ] goyamA ! aNusamayaM avirahie AhAraTTe smuppjji| [12-pra. 4 ] bhagavan ! pRthvIkAyika jIvoM ko kitane kAla meM AhAra kI abhilASA utpanna hotI hai ? [u. ] he gautama ! (unheM) pratisamaya nirantara AhAra kI abhilASA utpanna hotI hai| [12-Q. 4] Bhante ! After what interval of time the earth-bodied beings have desire for food (intake)? [Ans.] Gautam ! Their desire for intake rises every moment. __ [12-pra. 5 ] puDhavikkAiyA kiM AhAraM AhAreMti ? [u. ] goyamA ! davvao jahA neraiyANaM jAva nivvAghAeNaM chaddisiM; vAghAyaM paDucca siya tidisiM, siya cauddisiM siya pNcdisiN| vaNNao kaal-niil-lohit-haalidd-sukklaanni| gaMdhao sunbhigaMdha 2, rasao titta 5, phAsao kakkhaDa 8 sesaM thev| [pra. ] nANattaM katibhAgaM AhAreMti ? kaibhAgaM phAsAdeMti ? [u. ] goyamA ! asaMkhijjaibhAgaM AhAreMti, aNaMtabhAgaM phAsAdeMti jaav| [pra. ] te NaM tesiM poggalA kIsattAe bhujjo bhujjo pariNamaMti ? [u. ] goyamA ! phAsiMdiyavemAyattAe bhujjo bhujjo prinnmNti| sesaM jahA neraiyANaM jAva caliyaM kamma nijjareMti, no acaliyaM kammaM nijjreNti| [12-pra. 5 ] bhagavan ! pRthvIkAyika jIva kyA (kisakA) AhAra karate haiM ? OM [u. ] gautama ! ve dravya se anantapradezI dravyoM kA AhAra karate haiM, ityAdi (AhAra-viSayaka) saba 5 bAteM nairayikoM ke samAna jAnanA caahie| yAvat pRthvIkAyika jIva vyAghAta na ho to chahoM dizAoM se 5 __ AhAra lete haiN| vyAghAta ho to kadAcit tInoM dizAoM se, kadAcit cAra aura kadAcit pA~ca dizAoM OM se AhAra lete haiN| varNa kI apekSA se kAlA, nIlA, pIlA, lAla, hAridra (haldI jaisA) tathA zukla (zveta) bhagavatIsUtra (1) (28) Bhagavati Sutra (1)

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OM varNa ke dravyoM kA AhAra karate haiN| gandha kI apekSA se surabhigandha aura durabhigandha, donoM gandha vAle, ' rasa kI apekSA se tikta Adi pA~coM rasa vAle, sparza kI apekSA se karkaza Adi AThoM sparza vAle dravyoM * kA AhAra karate haiN| zeSa saba varNana pUrvavat hI samajhanA caahie| ____ yahA~ bheda yaha haiMma [pra.] bhagavan ! pRthvIkAya ke jIva kitane bhAga kA AhAra karate haiM aura kitane bhAga kA sparza-AsvAdana karate haiM ? ma [u. ] gautama ! ve asaMkhyAtaveM bhAga kA AhAra karate haiM aura anantaveM bhAga kA sparza-AsvAda +karate haiN| yAvatma [pra.] "bhagavan ! unake dvArA AhAra kiye hue pudgala kisa rUpa meM bAra-bAra pariNata hote haiM ?'' [ [u. ] gautama ! sparzanendriya ke rUpa meM sAtA-asAtArUpa vividha prakAra se bAra-bAra pariNata hote OM haiN| (yAvat) yahA~ se lekara 'acalita karma kI nirjarA nahIM karate;' yahA~ taka kA avaziSTa saba varNana + nairayikoM ke samAna samajhanA caahie| 3 [12-Q.5] Bhante ! What is it that the earth-bodied beings ingest ? [Ans.) Gautam ! In terms of entities or substances they ingest substances with infinite space-points, other information (about food Fintake) should be read as mentioned about infernal beings. (up to) earth41 bodied beings have intake from all the six directions in absence of any 41 obstruction. If there is some obstruction they may have intake from 41 three, four or five directions. In terms of appearance (colour) they ingest substances of black, blue, yellow, red, turmeric and white colours. In terms of smell they ingest substances both with pleasant and unpleasant odour. In terms of taste they ingest substances with all the five tastes 4 including bitter. In terms of touch they ingest substances having all 91 eight types of touch including rough. All other information should be read as already stated. H Additional information here is (Q.) Bhante ! What portion do the earth-bodied beings take in and what portion do they touch (taste)? [Ans.] Gautam ! They take in innumerable portion and touch or taste i infinite portion. (Q.) Bhante ! In what form do the matter particles ingested by the 4 earth-bodied beings continue to get transformed ? [Ans.] They continue to get transformed into the sense organ of touch as pleasant and unpleasant forms. From this point onwards up to 'they $$$$$$$$$$$ $ 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 prathama zataka : prathama uddezaka (29) First Shatak : First Lesson Yin Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Sui Nan Nan Nan Nan Nan Nan Nan Nan Nan Nan %%%%%%Yi

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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 )))) ) )) )))) )))) do not shed unmoving karmas.' All details should be read as that mentioned about infernal beings. OM [13 se 16 ] evaM jAva vnnssikaaiyaannN| navaraM ThitI vaNNeyabbA jA jassa, ussAso vemaayaae| [13 se 16 ] isI prakAra apkAya, tejaskAya, vAyukAya aura vanaspatikAya taka ke jIvoM ke OM viSaya meM samajhanA caahie| antara kevala itanA hai ki jisakI jitanI sthiti ho usakI utanI sthiti + kaha denI tathA ina sabakA ucchvAsa bhI vimAtrA se vividha prakAra se-jAnanA cAhie (arthAt-sthiti ke ke anusAra vaha niyata nahIM hai)| (13 to 16) The same should be read for water-bodied (apkaya), fire-bodied (tejashaya), air-bodied (vayukaya) and plant-bodied (vanaspatikaya) beings. The only difference is that the body-specific life span should be mentioned for each. Their respiration is also indeterminate. OM vivecana : pRthvIkAyika jIvoM kI utkRSTa sthiti-khara pRthvI (kaMkar3a-patthara Adi) kI apekSA se 22 hajAra varSa ke Wan kI hai kyoMki siddhAntAnusAra snigdha pRthvI (kAlI cikanI miTTI Adi) kI 14 hajAra varSa kI, manaHzilA hai (mainazila-eka upadhAtu) pRthvI kI 16 hajAra varSa kI, zarkarA pRthvI (bAlU Adi) kI 18 hajAra varSa kI aura . khara pRthvI kI 22 hajAra varSa kI utkRSTa sthiti mAnI gaI hai| vimAtrA-AhAra, vimAtrA-zvAsocchvAsapRthvIkAyika jIvoM kA rahana-sahana vicitra hone se unake AhAra kI koI mAtrA-AhAra kI ekarUpatA nahIM hai| isa kAraNa unameM zvAsa kI mAtrA nizcita nahIM hai ki kaba kitanA lete haiN| inakA zvAsocchvAsa bhI viSama rUpa hai-vimAtra hai| vyAghAta-loka ke anta meM, jahA~ loka-aloka kI sImA milatI hai, vahIM vyAghAta honA sambhava hai kyoMki aloka meM AhAra yogya pudgala nahIM hote| zeSa sthAvaroM kI utkRSTa sthiti-pRthvIkAya ke atirikta zeSa sthAvaroM kI utkRSTa sthiti kramazaH apkAya kI 7 hajAra varSa kI, tejaskAya kI 3 dina kI, vAyukAya kI 3 hajAra varSa kI aura vanaspatikAya kI 10 hajAra varSa kI hai| (vRtti, patrAMka 29) Elaboration-Maximum life-span of earth-bodied beings is 22 thousand years, which relates to the Khar Prithvi (pebbles, stones etc.). This is according to the established belief that maximum life-span related to 4 Snigdha Prithvi (black and other clays) is 14 thousand years, that related to Manah-shila Prithvi (minerals like red arsenic) is 16 thousand years, that related to Sharkara Prithvi (sand etc.) is 18 thousand years and that i related to Khar Prithvi is 16 thousand years. Vimatra-ahaar and vimatrashvasochchhavas-Due to the unusual living conditions of the earthbodied beings there are no standards about the quantity of food intake. This the reason that there is not standard breathing period. Here vimatra indicates indefinite or indeterminate. Vyaghat (obstruction)Here obstruction means termination of intake for a short period. This is possible only at the edge of the Lok or occupied space because beyond that, in Alok (unoccupied space), there is total absence of ingestable matter. Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$ $$ $$$$$$$$$$$$$$ $$$$$ $ 55555555555 ) )) 85555555555555555)) bhagavatIsUtra (1) (30) Bhagavati Sutra (1)

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Maximum life-span of other immobile beings-The maximum lifespan of other immobile beings are-7 thousand years for water-bodied (apkaya), 3 days for fire-bodied (tejaskaya), 3 thousand years for airbodied (vayukaya) and 10 thousand years for plant-bodied (vanaspatikaya) beings. (Vritti, leaf 29) dvIndriyAdi trasa-carcA TWO-SENSED AND OTHER MOBILE BEINGS [17-1 ] beiMdiyANaM ThiI bhaanniyvvaa| UsAso vemaayaae| [17-2 ] beiMdiyANaM AhAre pucchaa| aNAbhoganivvattio thev| tattha NaM je se Abhoganivvattie se NaM asaMkhejasamaie aMtomuhuttie vemAyAe AhAraTTe smuppjji| sesaM taheva jAva aNaMtabhAgaM aasaayNti|| [17-1] dvIndriya jIvoM kI sthiti kahanI caahie| unakA zvAsocchvAsa vimAtrA se (aniyata) hai| [17-2 ] (tatpazcAt) dvIndriya jIvoM ke AhAra ke viSaya meM isa prakAra pRcchA karanI cAhie[pra. ] bhagavan ! dvIndriya jIvoM ko kitane kAla meM AhAra kI abhilASA hotI hai ? [u. ] anAbhoganirvartita AhAra (nirantara) samajhanA caahie| Abhoganirvartita AhAra kI abhilASA vimAtrA se asaMkhyAta samaya vAle antarmuhUrta meM hotI hai| zeSa saba varNana pUrvavat jAnanA cAhie, yAvat anantaveM bhAga kA AsvAdana karate haiN| [17--1] Life-span of two-sensed beings (dvindriya jiva) should be + stated. There breathing is indeterminate. [17--Q. 2] Bhante ! After what interval of time the two-sensed beings 4 have desire for food (intake) ? __ [Ans.] Gautam ! Their desire for involuntary intake arises every moment. The desire for voluntary intake rises indeterminately within one Antar-muhurt of innumerable Samayas (the ultimate fractional unit of time). Further details should be read as aforesaid up to 'taste infinite portion'. [17-pra. 3 ] beiMdiyA NaM bhaMte ! je poggale AhArattAe gehaMti te kiM savve AhAreMti ? no sabve AhAreMti ? [u. ] goyamA ! beiMdiyANaM duvihe AhAre pnnnntte| taM jahA-lomAhAre pakkhevAhAre y| je poggale lomAhArattAe giNhaMti te savve aparisesie aahaareNti| je poggale pakkhevAhArattAe giNhaMti tesiM NaM poggalANaM asaMkhijjabhAgaM AhAreMti, aNegAiM ca NaM bhAgasahassAI aNAsAijamANAI aphAsAijjamANAI viddhNsmaagcchNti| Wan 55555555555555555555555555)))))))))))) | prathama zataka : prathama uddezaka (31) First Shatak : First Lesson

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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 555555555Ya Ya Ya Le 5555)))))))))))))))555555555555555555555558 ma [17-pra. 3 ] bhagavan ! dvIndriya jIva jina pudgaloM ko AhArarUpa se grahaNa karate haiM, kyA ve una sabakA AhAra kara lete haiM ? athavA una sabakA AhAra nahIM karate? [u.] gautama ! dvIndriya jIvoM kA AhAra do prakAra kA hai, jaise ki-'romAhAra' (romoM dvArA khIMcA jAne vAlA AhAra) aura 'prakSepAhAra' (kaura, bUMda Adi rUpa meM mu~ha Adi meM DAlakara kiyA jAne vaalaa)| jina pudgaloM ko ve romAhAra dvArA grahaNa karate haiM, una sabakA pUrNa rUpa se AhAra karate haiN| jina OM pudgaloM ko prakSepAhAra dvArA grahaNa karate haiM, una pudgaloM meM se asaMkhyAtavA~ bhAga AhAra grahaNa kiyA jAtA hai aura (zeSa) aneka-sahasra bhAga binA AsvAda kie aura binA sparza kiye hI naSTa ho jAte haiN| ki [17--Q. 3] Bhante ! Of the matter taken by two-sensed beings do they $ consume it all or do they not consume all of it? [Ans.) Gautam ! The intake by two-sensed beings is of two kindsRomahar intake through pores) and Prakshepahar (intake through mouth in the form of morsel or pouring). Matter particles taken through pores is consumed completely. Of the matter particles taken as morsels through mouth only innumerable fraction is consumed and the remaining portion that is many times more gets destroyed without being tasted or touched. __ [17-pra. 4 ] etesiM NaM bhaMte ! poggalANaM aNAsAijjamANANaM aphAsAijamANANaM ya kayare kayarehito appA vA 4 ? [u. ] goyamA ! savvatthovA puggalA aNAsAijamANA, aphAsAijjamANA annNtgunnaa| [17-pra. 4 ] bhagavan ! ina binA AsvAdana kiye hue aura binA sparza kiye hue pudgaloM meM se kauna-se pudgala, kina pudgaloM se alpa haiM, [bahuta haiM, athavA tulya haiM, yA vizeSAdhika haiN|] ma [u. ] gautama ! AsvAda meM nahIM Ae hue pudgala sabase thor3e haiM, (jabaki) sparza meM nahIM Aye hue pudgala unase anantaguNA haiN| (17-Q. 4) Bhante ! Of these not tasted and not touched matter Wan particles which are less (or more or equal or much more) than the other ? (Ans.] Gautam ! The untasted matter particles are minimum whereas the untouched matter particles are infinite times more. __ [17-pra. 5 ] beiMdiyA NaM bhaMte ! je poggale AhArattAe giNhaMti te NaM tesiM puggalA kIstAe OM bhujjo bhujjo pariNamaMti ? [u. ] goyamA ! jibhidiya-phAsiMdiya-vemAyattAe bhujjo bhujjo prinnmNti| [17-pra. 6 ] beiMdiyANaM bhaMte ! pubbAhAriyA puggalA pariNayA ? [u. ] taheva jAva caliyaM kammaM nijjreNti| Wan 55555555555555555555555555555555555555558 bhagavatIsUtra (1) __ (32) Bhagavati Sutra (1)

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ktmimikvi***tmimimimittmi***mitmimimimimimimimimimimimitimi [ 17-pra. 5 ] bhagavan ! dvIndriya jIva jina pudgaloM ko AhAra rUpa meM grahaNa karate haiM, ve pudgala unake kisa rUpa meM bAra-bAra pariNata hote haiM ? [ 17-pra. 6 ] he bhagavan ! dvIndriya jIvoM ko kyA pahale AhAra kiye hue pudgala pariNata hue haiM ? [u. ] ye 'calita karma kI nirjarA karate haiM' yahA~ taka sArA vaktavya pUrvavat samajhanA caahie| phra [ u. ] gautama ! ve pudgala unake vividhatApUrvaka jihvendriya rUpa meM aura sparzendriya rUpa meM bAra-bAra phra pariNata hote haiN| [17 - Q.5] Bhante ! In what form does the matter ingested by the twosensed beings continue to get transformed? [Ans.] It continues to get transformed into the sense organs of taste and touch in a variety of ways. [17 - Q. 6] Did the matter taken by two-sensed beings in the past get transformed ? [Ans.] These details should be read as already mentioned up to 'they shed shifting karmas.' [18 se 19 - 1 ] teiMdiya - cauridiyANaM NANattaM ThitIe jAva NegAI ca NaM bhAgasahassAI aNAghAijamANAI aNAsAijjamANAiM aphAsAijjamANAiM viddhaMsamAgacchaMti / [ 18 se 19-1 ] trIndriya aura caturindriya jIvoM kI sthiti meM vividhatA hai, ( zeSa saba varNana pUrvavat hai) yAvat aneka-sahasra bhAga binA sU~ghe, binA cakhe tathA binA sparza kiye hI naSTa ho jAte haiN| [18 se 19 - pra. 2 ] etesiM NaM bhaMte! poggalANaM aNAghAijjamANANaM 3, pucchaa| [.] goyamA ! savvatthovA poggalA aNAghAijjamANA, aNAsAijjamANA anaMtaguNA, aphAsAijamANA anaMtaguNA / [ 18 se 19 - pra. 2 ] bhagavan ! ina nahIM sU~ghe hue [ nahIM cakhe hue aura nahIM sparza kiye hue ] pudgaloM meM se kauna kisase thor3A, bahuta, tulya yA vizeSAdhika hai ? aisI pRcchA karanI caahie| Wan [18 to 19-1] The life-spans of three and four-sensed beings are 5 different. All other details should be read as already mentioned up to 'many thousand times more gets destroyed without being smelt, tasted or touched'. [u.] gautama ! nahIM sU~ghe hue pudgala sabase thor3e haiM, unase anantaguNe nahIM cakhe hue pudgala haiM, aura unase bhI anantaguNe pudgala nahIM sparza kiye hue haiN| [18 to 19 - Q. 2] Bhante ! Of these not smelt, not tasted and not touched matter particles which are less (or more or equal or much more) than the other ? prathama zataka : prathama uddezaka (33) 259595959595959 55 59595959595959595959555555595555595 5595555555952 Wan First Shatak: First Lesson Wan Wan 555555595555555 5 555 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 2 Wan .

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u55555555$$$$$$$$$$$$$$$$$ $$$$$$$$$$$a Bai F $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 55 $$$$$$$$$ $$ $$ $$ $$$$ 5555555 5 5Ting Ting Ting Ting Ting [Ans.] Gautam ! The unsmelt matter particles are minimum whereas 41 the untasted matter particles are infinite times more than these and the * untouched are still infinite times more. 4 [18-3 ] teiMdiyANaM ghANiMdiya-jibhiMdiya-phAsiMdiyavemAyattAe bhujjo bhujjo prinnmNti| [18-3 ] trIndriya jIvoM dvArA kiyA huA AhAra ghrANendriya, jihvendriya aura sparzendriya ke rUpa meM bAra-bAra pariNata hotA hai| [18-3] Matter ingested by the three-sensed beings continues to get transformed into the sense organs of smell, taste and touch. [19-3] cariMdiyANaM cakkhidiya-ghANiMdiya-jibhiMdiya-phAsiMdiyattAe bhujjo bhujo prinnmNti| - [19-3 ] caturindriya jIvoM dvArA kiyA huA Ahara cakSurindriya, ghrANendriya, jihvendriya aura sparzendriya ke rUpa meM bAra-bAra pariNata hotA hai| . [19-3] Matter ingested by the four-sensed beings continues to get transformed into the sense organs of sight, smell, taste and touch. vivecana : vikalendriya jIvoM kI sthiti-jaghanya antarmuhUrta kI hai, utkRSTa dvIndriya kI bAraha varSa kI, trIndriya kI 49 ahorAtra kI evaM caturindriya kI chaha mAsa kI hai| ___eka antarmuhUrta meM asaMkhyAta samaya hone se vaha asaMkhyeya bheda vAlA hotA hai, isalie dvIndriya jIvoM ko Abhoga AhAra kI abhilASA asaMkhyAta samaya vAle antarmuhUrta ke pazcAt batAI hai| Elaboration-The minimum life-span of vikalendriyas (two to foursensed beings) is Antar-muhurt (less than fourty eight minutes). The maximum life-span is twelve years for two-sensed beings, forty nine days and nights (Ahoratra) for three-sensed beings and six months for foursensed beings. One Antar-muhurt has infinite Samayas or fractions. This has been specified in the statement--'The desire for voluntary intake rises indeterminately within one Antar-muhurt of innumerable Samayas.' [20] paMciMdiyatirikkhajoNiyANaM ThitiM bhaNiUNaM UsAso vemaayaae| AhAro aNAbhoganivvattio aNusamayaM avirahio Abhoganivvattio jahanneNaM aMtomuhattassa, ukkoseNaM chtttthbhttss| sesaM jahA cauridiyANaM jAva caliyaM kammaM nijreNti| [20] paMcendriya tiryaJcayonika jIvoM kI sthiti kahakara unakA ucchvAsa vimAtrA se kahanA cAhie, unakA anAbhoganirvartita AhAra pratisamaya hotA hai| Abhoganirvartita AhAra jaghanya antarmuhartta meM aura utkRSTa do dina vyatIta hone para hotA hai| isake sambandha meM zeSa vaktavya 'acalita karma kI nirjarA nahIM karate', yahA~ taka catarindriya jIvoM ke samAna samajhanA caahie| $555555 $$$$$$$$$$$ $$ $$$$$$$$ $ 55555555555555555 5 55 | bhagavatIsUtra (1) (34) Bhagavati Sutra (1)

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95555555555555555555555555555558 a555555555 5 Le 555555555555555 $ $$ $$$ $$ hhhhhhhhhhhhh [20] After stating the life-span of five-sensed animals Wan (Tiryanchayonik Panchendriya jivas) their breathing should be read ass indeterminate. Their involuntary intake is every moment. Desire for voluntary intake arises after a minimum gap of one Antar-muhurt (less than fourty eight minutes) and maximum gap of two days. The remaining details should be read as those already mentioned with regard to four-sensed beings up to 'they do not shed unmoving karmas.' manuSya evaM devAdi viSayaka carcA HUMAN AND DIVINE BEINGS __ [21] evaM maNussANa vi| navaraM Abhoganivattie jahanneNaM aMtomuhuttaM, ukkoseNaM atttthmbhttss| soiMdiya 5 vemAyattAe bhujjo bhujjo prinnmNti| sesaM taheva jAva nijreNti| __[21] manuSyoM ke sambandha meM bhI aisA jAnanA cAhie; kintu itanA vizeSa hai ki unakA Abhoganirvartita AhAra jaghanya antarmuhUrta meM, utkRSTa aSTama bhakta arthAt tIna dina bItane para hotA hai| paMcendriya jIvoM dvArA gRhIta AhAra zrotrendriya [cakSurindriya, ghrANendriya, rasanendriya aura sparzanendriya] ina pA~coM indriyoM ke rUpa meM vimAtrA se bAra-bAra pariNata hotA hai| zeSa saba varNana pUrvavat samajha lenA , cAhie; yAvat ve 'acalita karma kI nirjarA nahIM krte|' [21] The same is true for human beings as well. The difference is that their desire for voluntary intake arises after a minimum gap of one Antar-muhurt (less than fourty eight minutes) and maximum gap of three days (Ashtam bhakt). Matter ingested by five-sensed beings continues to get transformed indeterminately into the five sense organs i including that of hearing (sight, smell, taste and touch). The remaining details should be read as those already mentioned up to 'they do not shed unmoving karmas.' [22 ] vANamaMtarANaM TiIe nANattaM avasesaM jahA naagkumaaraannN| ___ [23] evaM joisiyANa vi| navaraM ussAso jahanneNaM muhattapuhattassa, ukkoseNa vi muhuttpuhttss| AhAro jahanneNaM divasapuhattassa, ukkoseNa vi divspuhttss| sesaM thev| ___ [22] vANavyantara devoM kI sthiti meM bhinnatA hai| (usake sivAya) zeSa samasta varNana nAgakumAra meM devoM kI taraha samajhanA caahie| [23 ] isI taraha jyotiSka devoM ke sambandha meM bhI jAna leN| itanI vizeSatA hai ki unakA ucchvAsa jaghanya muhUrtapRthaktva aura utkRSTa bhI muhUrtapRthaktva ke bAda hotA hai| unakA AhAra jaghanya divasapRthaktva se aura utkRSTa divasapRthaktva ke pazcAt hotA hai| zeSa sArA varNana pUrvavat hai| ___[22] There is a difference in the life-span of Vanavyantar Devas (Interstitial gods). Besides this all details are same as those of Naag 4 Kumar gods. Wan dha 55555555555555555555555555555555555555555 prathama zataka : prathama uddezaka (35) First Shatak : First Lesson 8$$$$$$$$Ting Ting Ting Ting 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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)))))))55555555558 )) [23] Same is true for Jyotishk Devas (Stellar gods). The only difference is that their respiration has a minimum as well as maximum gap of Muhurt-prithaktva (2 to 9 Muhurt). The remaining details should be read as those already mentioned up to 'they shed shifting karmas and do not shed unmoving karmas.' ma [24] vemANiyANaM ThitI bhANiyavvA ohiyaa| UsAso jahanneNaM muhattapuhattassa, ukkoseNaM tettIsAe pkkhaannN| AhAro Abhoganivvattio jahanneNaM divasapuhattassa, ukkoseNaM tettIsAe vaasshssaannN| sesaM taheva jAva nijjreNti| [24] vaimAnika devoM kI audhika sthiti kahanI caahie| unakA ucchvAsa jaghanya muhUrtapRthaktva se aura utkRSTa tetIsa pakSa ke pazcAt hotA hai| unakA Abhoganirvartita AhAra jaghanya divasapRthaktva se aura utkRSTa tetIsa hajAra varSa ke pazcAt hotA hai| ve 'calita karma kI nirjarA karate haiM, acalita karma kI nirjarA nahIM karate', ityAdi (yahA~ taka) zeSa samagra varNana pUrvavat hI samajha leN| (24) The life-span of Vaimanik Devas (celestial vehicle dwelling gods) is Aughik (in general, 1 Palyopam to 33 Sagaropam). Their respiration has a minimum gap of Muhurt-prithaktva and maximum gap of 33 fortnights. Desire for voluntary intake arises after a minimum gap of Divas-prithaktva (2 to nine days) and a maximum gap of 33 thousand years. The remaining details should be read as those already mentioned up to 'they shed shifting karmas and do not shed unmoving karmas. vivecana : prastuta sUtroM meM tiryaJcapaMcendriya, manuSya evaM tInoM nikAyoM ke devoM kA samAveza ho jAtA hai| OM tiryaJcapaMcendriya aura manuSya kI sthiti jaghanya antarmuhUrta kI, utkRSTa tIna palyopama kI hai| vANavyantara devoM kI ke Wan sthiti jaghanya 10 hajAra varSa, utkRSTa eka palyopama kI hai| jyotiSka devoM kI sthiti jaghanya palyopama ke fa 8veM bhAga kI aura utkRSTa eka lAkha varSa adhika eka palyopama kI hai| vaimAnika devoM kI audhika (samasta vaimAnika devoM kI apekSA se sAmAnya) sthiti kahI hai| audhika kA parimANa eka palyopama se lekara tetIsa sAgaropama taka hai| isameM jaghanya sthiti saudharma devaloka kI apekSA se aura utkRSTa sthiti anuttaravimAnavAsI devoM kI apekSA se jAnanA caahie| tiryaMcoM aura manuSyoM ke AhAra kI avadhi ? prastuta meM tiryaJcapaMcendriya kA AhAra SaSThabhakta (do dina) bIta OM jAne para batalAyA hai, vaha devakuru aura uttarakuru kSetra ke yaugalika tiryaJcoM kI tathA aisI hI sthiti (Ayu) + vAle bharata-airavata kSetrIya tiryaMcayaugalikoM kI apekSA se smjheN| isI prakAra manuSyoM kA AhAra aSTamabhakta bIta 5 jAne para kahA hai, vaha bhI devakuru-uttarakuru ke yaugalika manuSyoM kI tathA bharata-airavata kSetra meM jaba utsarpiNI / kAla kA chaThA ArA samApti para hotA hai aura avasarpiNI kAla kA prathama ArA prArambha hotA hai, usa samaya ke manuSyoM kI apekSA se samajhanA caahie| vaimAnika devoM ke zvAsocchvAsa evaM AhAra ke parimANa kA siddhAnta yaha hai ki jisa vaimAnika deva kI jitane sAgaropama kI sthiti ho, usakA zvAsocchavAsa utane hI pakSa meM hotA hai aura AhAra utane hI hajAra varSa meM hotA hai| Wan 5555555555555555555555555555555555555555558 )))) )))))))))) 95) bhagavatIsUtra (1) (36) Bhagavati Sutra (1) Yin Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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5455 456 457 455 456 455 456 41 41 41 45 455 456 457 45414141414141414141414141414141414145455 muhUrtapRthaktva : jaghanya aura utkRSTa-jaghanya muhUrttapRthaktva meM do yA tIna muhUrta aura utkRSTa muhUrtapRthaktva meM GTS UT 6 alati (fa, 4910 30-39) Elaboration-Aforesaid four aphorisms discuss five sensed animals, human beings and gods of three dimensions. The life-spans of five sensed animals and human beings vary between a minimum of one Antarmuhurt and a maximum of three Palyopam. The life-spans of Interstitial gods vary between a minimum of ten thousand years and a maximum of one Palyopam. The life-spans of Stellar gods vary between a minimum of one-eighth Palyopam and a maximum of one hundred thousand years more than one Palyopam. The life-spans of Celestial Vehicle dwelling gods is said to be Aughik (common for all Vaimanik gods). It varies between a minimum of one Palyopam to a maximum of thirty three Sagaropam. The minimum relates to the gods of Saudharma Dev Lok and the maximum relates to those of Anuttar Vimaan. Intake frequency of animals and human beings--The mention of food intake by animals after two days is in context of the twin animals living in Deva-kuru and Uttar-kuru and the twin animals with same lifespan living in Bharat and Airavat area. In the same way the mention of food intake by humans after three days is also in context of the twin humans living in Deva-kuru and Uttar-kuru and the humans with same life-span living in Bharat and Airavat area nearing the end of the sixth epoch during the progressive cycle of time (Utsarpini) and at the beginning of the first epoch during the regressive cycle of time. The general rule about the frequency of respiration for Vaimanik Devas is that the gap is the same number of fortnights as the life-span in Sagaropams. In the same way the gap in food intake is the same number of thousand years as the life-span in Sagaropams. Muhurt-prithaktva : Jaghanya and Utkrisht-Jaghanya (minimum) Muhurt-prithaktva means two to three Muhurt and Utkrisht (maximum) Muhurt-prithaktva means eight to nine Muhurt. (Vritti, leaf 30-31) jIvoM kI AraMbha viSayaka carcA HARMFUL INTENT OF BEINGS 1.[9. 9 ] viral vi ta ! F 3174ri97 ? r 21 ? agur 1997 ? Sunt ? [u. ] goyamA ! atthegaiyA jIvA AyAraMbhA vi, parAraMbhA vi, tadubhayAraMbhA vi, no annaarNbhaa| atthegaiyA jIvA no AyAraMbhA, no parAraMbhA, no tadubhayAraMbhA, annaarNbhaa| 454 44 45 46 47 46 455 454 455 456 457 45 46 47 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 43 455 456 457 455 456 45 446 447 4554 prathama zataka : prathama uddezaka (37) First Shatak : First Lesson 451 451 4545454545454545454545454545454141414141414141414141414141414141

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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 Ting m 7. [pra. 1 ] bhagavan ! kyA jIva AtmArambhI haiM, parArambhI haiM, tadubhayArambhI haiM athavA anArambhI haiM ? _[u. ] gautama ! kitane hI jIva AtmArambhI bhI haiM, parArambhI bhI haiM aura ubhayArambhI bhI haiM, kintu anArambhI nahIM haiN| kitane hI jIva AtmArambhI nahIM haiM, parArambhI nahIM haiM aura na hI ubhayArambhI haiM, U kintu anArambhI haiN| 7. (Q. 1) Bhante ! Are living beings atmaarambhi (those who inflict 5 harm to beings themselves), paraarambhi (those who inflict harm to beings through others), tadubhyaarambhi (those who inflict harm both ways) or anaarambhi (those who are free of harmful intent)? (Ans.) Gautam ! Some living beings are atmaarambhi, paraarambhi and tadubhyaarambhi but not free of harmful intent (anaarambhi). Some living beings are not atmaarambhi, not paraarambhi and not tadubhyaarambhi but are free of harmful intent (anaarambhi) [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccati-atthegaiyA jIvA AyAraMbhA vi ? evaM pddiuccaareyvvN|| [u. ] goyamA ! jIvA duvihA pnnnnttaa| taM jahA-saMsArasamAvanagA ya asaMsArasamAvanagA yA tattha NaM je te asaMsArasamAvanagA te NaM siddhA, siddhA NaM no AyAraMbhA jAva annaarNbhaa| tattha NaM je te saMsArasamAvanagA te duvihA pnnnnttaa| taM jahA-saMjatA ya, asaMjatA y| tattha NaM je te saMjatA te duvihA pnnnnttaa| taM jahAOM pamattasaMjatA ya, appamattasaMjatA y| tattha NaM je te appamattasaMjatA te NaM no AyAraMbhA, no parAraMbhA, jAva // annaarNbhaa| tattha NaM je te pamattasaMjatA te subhaM jogaM paDucca no AyAraMbhA jAva aNAraMbhA, asubhaM jogaM paDucca OM AyAraMbhA vi jAva no annaarNbhaa| tattha NaM je te asaMjatA te aviratiM paDucca AyAraMbhA vi jAva no aNAraMbhA vi jAva no annaarNbhaa| teNaTeNaM goyamA ! evaM vuccai-atthegaiyA jIvA jAva annaarNbhaa| [pra. 2 ] bhagavan ! kisa kAraNa se Apa aisA kahate haiM ki kitane hI jIva AtmArambhI bhI haiM ? ityAdi pUrvokta sabhI prazna kA punaH uccAraNa karanA caahie| [u. ] gautama ! jIva do prakAra ke hote haiM, jaise-saMsArasamApannaka aura asNsaarsmaapnnk| unameM se 9 jo jIva asaMsArasamApannaka haiM, ve siddha (mukta) haiM aura siddha bhagavAna na to AtmArambhI haiM, na parArambhI ma haiM aura na hI ubhayArambhI haiM, kintu anArambhI haiN| jo saMsArasamApannaka jIva haiM, ve do prakAra ke haiM-saMyata aura asNyt| saMyata do prakAra ke haiM-pramattasaMyata aura aprmttsNyt| unameM jo apramattasaMyata haiM, ve na to , AtmArambhI haiM, na parArambhI haiM aura na ubhayArambhI haiM, kintu anArambhI haiN| jo pramattasaMyata haiM ve zubhayoga U kI apekSA se na AtmArambhI haiM, na parArambhI haiM aura na ubhayArambhI haiM, kintu anArambhI haiN| ve hI azubhayoga kI apekSA se AtmArambhI bhI haiM, parArambhI bhI haiM aura ubhayArambhI bhI haiM, kintu anArambhI hai nahIM haiN| jo asaMyata haiM, ve avirati kI apekSA AtmArambhI haiM, parArambhI haiM, ubhayArambhI bhI haiM, kintu OM anArambhI nahIM haiN| isa kAraNa gautama ! aisA kahA jAtA hai ki kitane hI jIva AtmArambhI haiM, yAvat // anArambhI bhI haiN| B55555555555555555555555555555))))))))))) | bhagavatIsUtra (1) (38) Bhagavati Sutra (1) 991955555555555555555555555

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[Q. 2] Bhante ! Why do you say that some living beings inflict harm 5 themselves (atmaarambhi) etc. ( repeat the preceding answer ) ? 8. [pra.1 ] neraiyANaM bhaMte! kiM AyAraMbhA ? parAraMbhA ? tadubhayAraMbhA ? aNAraMbhA ? [u. ] goyamA ! neraiyA AyAraMbhA vi jAva no aNAraMbhA / [Ans.] Gautam ! Living beings (jiva ) are of two kinds Samsar phra samapannak (worldly living beings) and Asamsar-samapannak (nonworldly living beings). Of these the non-worldly beings are Siddhas (liberated souls) and the Siddhas are neither atmarambhi, nor pararambhi, or tadubhayarambhi but they are free of harmful intent. The worldly beings are of two kinds-samyat (disciplined) and asamyat (indisciplined). The disciplined are of two kinds-pramatt-samyat (in 5 stupor; negligent) and apramatt-samyat (not in stupor; alert ). Of these the alert-disciplined ones neither cause harm themselves, nor through others, or both ways but they are free of harmful intent. The negligentdisciplined in context of pious associations (shubh-yoga) neither cause harm themselves, nor through others, or both ways but they are free of harmful intent; the same in context of impious associations cause harm themselves, through others, as well as both ways but they are not free of harmful intent. The indisciplined in context of non-restraint (avirati) cause harm themselves, through others, as well as both ways but they are not free of harmful intent. That is why, Gautam ! It is said that some living beings are atmaarambhi etc. [pra. ] se keNaTTeNaM ? evaM buccai / [u. ] goyamA ! aviratiM paDucca se teNaTTeNaM jAva no aNAraMbhA / [ 2 se 20 ] evaM jAva asurakumArA vi, jAva paMciMdiyatirikkhajoNiyA / [21] maNussA jahA jIvA / navaraM siddhavirahitA bhANiyavvA / phra [22 se 24 ] vANamaMtarA jAva vemANiyA jahA neratiyA / 8. [ pra. 1 ] bhagavan ! nairayika jIva kyA AtmArambhI haiM, parArambhI haiM, ubhayArambhI haiM yA anArambhI haiM ? [u.] gautama ! nairayika jIva AtmArambhI bhI haiM, parArambhI bhI haiM aura ubhayArambhI bhI haiM, kintu anArambhI nahIM haiN| [pra. ] bhagavan ! Apa aisA kisa kAraNa se kahate haiM ? prathama zataka : prathama uddezaka (39) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha First Shatak: First Lesson phra Wan

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5555555555555555555555555555555555555555555555 a [u. ] gautama ! avirati kI apekSA se, avirati hone ke kAraNa nairayika jIva AtmArambhI, parArambhI aura ubhayArambhI kahe jAte haiM. kinta anArambhI nhiiN| [2 se 20 ] isI prakAra asurakumAra devoM ke viSaya meM bhI jAna lenA cAhie, yAvat OM tiryaJcapaJcendriya taka kA bhI (AlApaka) isI prakAra kahanA caahie| [21 se 24 ] manuSyoM meM bhI sAmAnya jIvoM kI taraha jAna leN| vizeSa yaha hai ki siddhoM kA kathana chodd'kr| vANavyantara devoM se vaimAnika devoM taka nairayikoM kI taraha kahanA caahie| 8.[Q. 1] Bhante ! Are infernal beings atmaarambhi (those who inflict harm to beings themselves), paraarambhi (those who inflict harm to 4 beings through others), tadubhyaarambhi (those who inflict harm both ways) or anaarambhi (those who are free of harmful intent)? (Ans.] Gautam ! Infernal beings cause harm themselves, through others, as well as both ways but they are not free of harmful intent. (Q.) Bhante ! Why do you say that? [Ans.) In context of non-restraint (avirati), the infernal beings, as they are devoid of any restraint, are said to cause harm themselves, through others, as well as both ways but they are not free of harmful intent. [2 to 20) Same is true for Asur Kumar gods... and so on up to... 15 Tiryanch Panchendriya (five-sensed animals). [21 to 24] The information about ordinary living beings also applies to human beings except for that stated about Siddhas. The information about infernal beings also applies to divine beings from Vanavyantar gods to Vaimanik gods. salezya jIvoM meM AraMbha prarUpaNA SINFUL ACTIVITY OF BEINGS IN CONTEXT OF LESHYA 9. [1] salesA jahA ohiyA (su. 7) / [2] kiNhalesa-nIlalesa-kAulesA jahA ohiyA meM jIvA, navaraM pamatta-appamattA na bhaanniyvaa| teulesA pamhalesA sukkalesA jahA ohiyA jIvA (su. 7), navaraM siddhA na bhaanniyvvaa| 9. [1] lezyA vAle jIvoM ke viSaya meM sAmAnya (audhika) jIvoM kI taraha kahanA caahie| [2] kRSNalezyA, nIlalezyA aura kApotalezyA vAle jIvoM ke sambandha meM sAmAnya jIvoM kI bhA~ti hI saba kathana samajhanA cAhie; kintu itanA vizeSa hai ki (sAmAnya jIvoM ke AlApaka meM ukta) pramatta aura apramatta yahA~ nahIM kahanA caahie| tejolezyA vAle, padmalezyA vAle aura zuklalezyA vAle jIvoM ke ke viSaya meM bhI audhika jIvoM kI taraha kahanA cAhie; kintu itanA vizeSa hai ki sAmAnya jIvoM meM se 5 siddhoM ke viSaya kA kathana yahA~ nahIM karanA caahie| 8Ting Ting Ting Ting Ting 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 FF FFFFF 55 5555 $$ $$$$ bhagavatIsUtra (1) (40) Bhagavati Sutra (1) | 85955555555555555555555555555555555558

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piyuumimimimimimimimimimimimimimimimimimimimimimimimimimimimi****E Wan Wan 9. [1] Beings with leshya (the colour code indicator of complexion or Wan purity of soul) follow what has been stated about ordinary beings. [2] Beings with krishna, neel and kapot leshya (black, blue and pigeon hue) follow what has been stated about ordinary beings; the only difference is that the statement about pramatt and apramatt is not applicable here. Beings with tejo, padma and shukla leshya (red, pink and white hue) follow what has been stated about ordinary beings; the only difference is that the statement about Siddhas is not applicable here. bhava kI apekSA se jJAnAdika carcA KNOWLEDGE IN CONTEXT OF BIRTH 10. [ pra. 1 ] ihabhavie bhaMte ! nANe ? parabhavie nANe ? tadubhayabhavie nANe ? [u. ] goyamA ! ihabhavie vi nANe, parabhavie vi nANe, tadubhayabhavie vi nANe / [ 2 ] daMsaNaM pi evameva / 10. [ pra. 1 ] bhagavan ! kyA jJAna ihabhavika hai ? parabhavika hai ? yA tadubhayabhavika hai ? [u.] gautama ! jJAna ihabhavika bhI hai, parabhavika bhI hai aura tadubhayabhavika bhI hai| [ 2 ] isI taraha darzana bhI jAnanA caahie| vizeSa zabdoM kA artha : Arambha - aisA sAvadya kArya karanA, jisase kisI jIva ko kaSTa pahu~ce yA usake prANoM kA ghAta ho / AtmArambhI - jo svayaM AsravadvAra meM pravRtta hotA hai yA AtmA dvArA svayaM Arambha karatA hai| phra parArambhI - dUsare se Arambha karAne vAlA yA use prerita karane vAlA / tadubhayArambhI (ubhayAraMbhI ) - jo AtmArambha 5 aura parArambha donoM karatA hai| anArambhI-jo Arambha kA sarvathA tyAgI ho; yA jo saMyata ho, pratilekhanA Adi pravRtti karatA ho / TECHNICAL TERMS Arambh-to indulge in such sinful activity that harms or kills some living being. Atmarambhi-one indulging in sinful activity himself. Pararambhi-one who orders or inspires others to indulge in sinful activity. Tadubhayarambhi or ubhayarambhi-who commits sin himself as well as inspires others to do so. Anarambhi-one who abstains completely from all sinful activity; who is disciplined and does everything carefully. 10. [Q.1] Bhante ! Does knowledge (jnana ) extend to this birth ? Does it extend to the next or other birth? Or does it extend to both this and other birth ? prathama zataka : prathama uddezaka upayogapUrvaka ( 41 ) 25555555959595959595959555 5 5 5 5959595555955 5959595959 [Ans.] Gautam ! Knowledge extends to this birth, it extends to the next or other birth, and it extends to both this and other birth as well. Wan [2] Same is true for darshan (perception / faith ). Wan First Shatak: First Lesson Wan 5555555 5 55 55 555555555 5 5 5 5 5 555 555 -

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phra phra [pra. 3 ] ihabhavie bhaMte ! caritte, parabhavie caritte, tadubhayabhavie caritte ? [u. ] goyamA ! ihabhavie caritte, no parabhavie caritte, no tadubhayabhavie carite / [4] evaM tave, saMjame / [pra. 3 ] bhagavan ! kyA cAritra ihabhavika hai, parabhavika hai yA tadubhayabhavika hai ? [u. ] gautama ! cAritra ihabhavika hai, vaha parabhavika nahIM hai aura na tadubhayabhavika hai| [4] isI prakAra tapa aura saMyama ke viSaya meM bhI jAnanA caahie| [Q. 3] Bhante ! Does conduct (chaaritra) extend to this birth ? Does it extend to the next or other birth? Or does it extend to both this and other birth ? [Ans.] Gautam ! Conduct extends to this birth, it does not extend to the next or other birth, and neither does it extend to both this and other 5 birth as well. [4] Same is true for austerities (tap) and self-restraint 5 5 (samyam). Wan Wan Wan vivecana : jJAna aura darzana donoM AtmA ke sAtha yahA~-vahA~ sarvatra rahate haiM, kintu cAritra, tapa aura saMyama bhI Wan pha isa jIvana taka hI rahate haiN| ye paraloka meM sAtha nahIM rahate, kyoMki cAritra, tapa, saMyama Adi kI jo jIvana5 paryanta pratijJA lI jAtI hai, vaha isa jIvana ke samApta hone para pUrNa ho jAtI hai, mokSa meM cAritra kA kucha prayojana nahIM hai / devagati prApta hone para vahA~ saMyama Adi sambhava nahIM hai| ubhayabhavika kA samAveza parabhavika meM hI ho jAtA hai, tathApi use pRthak kahane kA Azaya yaha hai ki jJAna aura darzana paratarabhavika arthAt agale bhava pha 5 se bhI agale bhava meM sAtha jA sakate haiN| bahuta bAra par3hane-sunane meM AtA hai, do-tIna varSa ke bacce jinheM akSara 5 bodha bhI nahIM hotA, ve saMskRta - aMgrejI Adi bhASAe~ bolane lagate haiM, saMskRta ke zlokoM kA nirdoSa uccAraNa Wan karate haiN| isakA kAraNa bhI yahI hai ki pUrvabhava meM par3hA huA jJAna unakI dhAraNA meM sthira rahA hai| Wan Elaboration Jnana (knowledge) and darshan (perception/faith) always and everywhere remain with the soul. But chaaritra (conduct), tap ( austerities) and samyam (self-restraint ) are confined to this life only. They do not accompany the soul to the other birth. This is because the life-long vow of observing right conduct, austerities and self-restraint comes to an end with the end of life. There is no significance of conduct in the liberated state. In the divine realm it is not possible to observe self-restraint etc. Although parabhavik (other birth) is naturally Wan included in ubhayabhavik (both this and other) but here it has been mentioned separately to indicate that jnana and darshan may accompany the soul even beyond the next birth. Many instances have been reported where a two to three year old infant, who is yet to learn to read and write, starts reciting Sanskrit or English prose and poetry with faultless pronunciation. The explanation for this is that the knowledge Wan bhagavatIsUtra (1) 2595959555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55955 5959595 5 5 5 5 595959595952 (42) Bhagavati Sutra (1) phaphaphaphaphaphapha Wan Wan Wan

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Wu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$$$$$ 55555555555555 he gained during the last birth remained fixed in his memory and resurfaced during this birth. asaMvuDa-saMvuDa kI siddhatA LIBERATION OF SAMVRIT AND ASAMVRIT 11. [pra. 1 ] asaMvuDe NaM bhaMte ! aNagAre kiM sijjhati, bujjhati, muccati, parinivvAti, sabadukkhANamaMtaM kareti ? [u. ] goyamA ! no iNaTe smddhe| [pra. ] se keNaTeNaM jAva no aMtaM karei ? [u.] goyamA ! asaMvuDe aNagAre AuyavajjAo satta kammapagaDIo siDhilabaMdhaNabaddhAo. ghaNisabaMdhaNabaddhAo pakareti, hassakAladvitIyAo dIhakAladvitIyAo pakareti, maMdANubhAgAo tivvANubhAgAo pakareti, appapadesaggAo bahuppadesaggAo pakareti, AugaM ca NaM kammaM siya baMdhati, siya no baMdhati, assAtAvedaNijjaM ca NaM kammaM bhujjo bhujjo uvaciNAti, aNAdIyaM ca NaM aNavadaggaM dIhamaddhaM saMsArakaMtAraM annupriytttti| se teNaTeNaM goyamA ! asaMvuDe aNagAre no sijjhati jAva No aMtaM krei| 11. [pra. 1 ] bhagavan ! kyA asaMvRta anagAra siddha hotA hai, buddha hotA hai, mukta hotA hai, nirvANa prApta karatA hai tathA samasta duHkhoM kA anta karatA hai ? [u. ] gautama ! aisA sambhava nahIM hai| [pra. ] bhagavan ! vaha kisa kAraNa se siddha nahIM hotA, yAvat saba duHkhoM kA anta nahIM karatA? [u.] gautama ! asaMvRta anagAra Ayukarma ko chor3akara zeSa zithilabandhana se baddha sAta karmaprakRtiyoM ko gAr3habandha se baddha karatA hai; alpakAlIna sthiti vAlI karmaprakRtiyoM ko dIrghakAlika sthiti vAlI karatA hai; manda anubhAga vAlI prakRtiyoM ko tIvra anubhAga vAlI karatA hai; alpapradeza vAlI prakRtiyoM ko bahutapradeza vAlI karatA hai aura Ayukarma ko kadAcit bA~dhatA hai evaM kadAcit nahIM bA~dhatA; asAtAvedanIya karma kA bAra-bAra upArjana karatA hai; tathA anAdi anavadagra-ananta, dIrghamArga vAle, caturgati vAle, saMsArarUpI araNya meM bAra-bAra paribhramaNa karatA hai| gautama ! isa kAraNa se hai asaMvRta anagAra siddha nahIM hotA, yAvat samasta duHkhoM kA anta nahIM krtaa| 11. (Q. 1] Bhante ! Does an ascetic who has not blocked the inflow of karmas (asamurit) get perfected (Siddha), enlightened (buddha), liberated (mukta), freed of cyclic rebirth (parinivrit), and end all miseries? [Ans.] Gautam ! That is not possible. [Q.] Bhante ! What is the reason that he does not get perfected (Siddha), ... and so on up to... end all miseries? (Ans.) Gautam ! Besides ayu-karma (life-span determining karma) an asamurit ascetic transforms karmas of seven species from those having 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 FFF | prathama zataka: prathama uddezaka (43) First Shatak : First Lesson 5555555555) dha EEEEEEEEEEEEM

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weak bondage into those having strong bondage; those having short duration into those having long duration; those having low intensity into those having high intensity; and those having less space-points into 15 those having more space-points. He sometimes acquires the bondage of ayu-karma and sometimes not. He also continues to acquire si asatavedaniya karma (karma causing pain) and move around in the endless, infinite, extended forest of cycles of rebirth having four genuses. Gautam ! For this reason an asamurit ascetic does not get perfected (Siddha), ... and so on up to... end all miseries. [pra. 2 ] saMvuDe NaM bhaMte ! aNagAre sijjhati 5 ? [u. ] haMtA, sijjhati jAva aMtaM kreti| [pra.] se keNaTeNaM bhaMte ! __[u.] goyamA ! saMvuDe aNagAre AuyavajjAo satta kammapagaDIo ghaNiyabaMdhaNabaddhAo siDhilabaMdhaNabaddhAo pakareti, dIhakAladvitIyAo hassakAladvitIyAo pakareti, tivANubhAgAo maMdANubhAgAo pakareti, bahupaesaggao appapaesaggao pakareti, AuyaM ca NaM kammaM na baMdhati, assAyAveyaNijjaM ca NaM kammaM no bhujjo bhujjo uvaciNAti, aNAIyaM ca NaM aNavadaggaM dIhamaddhaM cAuraMtaM saMsArakaMtAraM viitiivyti| se teNaTeNaM goyamA ! evaM vuccai-saMvuDe aNagAre sijjhati jAva aMtaM kreti| [pra. 2 ] bhagavan ! kyA saMvRta anagAra siddha hotA hai, yAvat saba duHkhoM kA anta karatA hai? [u. ] hA~, gautama ! vaha siddha ho jAtA hai, yAvat saba duHkhoM kA anta karatA hai| [pra. ] bhagavan ! vaha kisa kAraNa se siddha ho jAtA hai ? _[u. ] gautama ! saMvRta anagAra AyuSyakarma ko chor3akara zeSa gAr3habandhana se ba~dhI sAta karmaprakRtiyoM ko zithilabandhana vAlI kara detA hai; dIrghakAlika sthiti vAlI karmaprakRtiyoM ko hrasva (thor3e) kAla kI sthiti vAlI kara detA hai, tIvra rasa (anubhAva) vAlI prakRtiyoM ko manda rasa vAlI kara detA hai; 9 bahutapradeza vAlI prakRtiyoM ko alpapradeza vAlI kara detA hai aura AyuSyakarma ko nahIM baaNdhtaa| vaha asAtAvedanIya karma kA bAra-bAra upacaya nahIM karatA, (ataeva vaha) anAdi-ananta dIrghamArga vAle + caturgati rUpa saMsAra-araNya ko pAra kara jAtA hai| isa kAraNa se, gautama ! aisA kahA jAtA hai ki saMvRta anagAra siddha ho jAtA hai, yAvat saba duHkhoM kA anta kara detA hai| (Q. 2] Bhante ! Does an ascetic who has blocked the inflow of karmas 4 (samvrit) gets perfected (Siddha)... and so on up to... ends all miseries? [Ans.) Yes, Gautam ! He gets perfected (Siddha)... and so on up to... ends all miseries. [Q.] Bhante ! What is the reason for that ? bhagavatIsUtra (1) (44) Bhagavati Sutra (1)

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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 (Ans.) Gautam ! Besides ayu-karma (life-span determining karma) a 45 samurit ascetic transforms karmas of seven species from those having strong bondage into those having weak bondage; those having long duration into those having short duration; those having high intensity into those having low intensity; and those having more space-points into those having less space-points. He does not acquire the bondage of ayukarma. He also discontinues to acquire asatavedaniya karma (karma causing pain) and (thus) crosses the endless, infinite, extended forest of cycles of rebirth having four genuses. Gautam ! For this reason it is said that a samvrit ascetic gets perfected (Siddha), ... and so on up to... ends all miseries. vizeSa zabdoM kI vyAkhyA : jisa sAdhu ne anagAra hokara hiMsAdi AsravadvAroM ko rokA nahIM hai vaha asaMvRta hai| AsravadvAroM kA nirodha karake saMvara kI sAdhanA karane vAlA muni saMvRta anagAra hai| ye chaThe guNasthAna (pramattasaMyata) se lekara caudahaveM guNasthAnavartI taka hote haiN| saMvRta anagAra do prakAra ke hote haiM-caramazarIrI aura acrmshriirii| jinheM dUsarA zarIra dhAraNa nahIM karanA par3egA, ve ekabhavAvatArI caramazarIra aura jinheM // dUsarA zarIra (sAta-ATha bhava taka) dhAraNa karanA par3egA, ve acaramazarIrI hote haiN| prastuta sUtra caramazarIrI kI hai apekSA se hai| donoM meM antara yaha hai ki acaramazarIrI saMvRta anagAra usI bhava meM mokSa bhale na jAe~ magara ve 7-8 bhavoM meM avazya mokSa jAyeMge hii| isa prakAra unakI bhava-paramparA kI sImA 7-8 bhavoM taka kI hI hai| apArdhapudgalaparAvartana kI jo paramparA anyatra kahI gaI hai, vaha virAdhaka kI apekSA se samajhanA caahie| ___ 'sijhai' Adi pA~ca padoM kA artha aura krama-antima janma prApta karake jo mokSagamanayogya hotA hai, vahI siddha (siddhiprApta) hotA hai; buddha tabhI kaheMge jaba kevalajJAna prApta hogaa| jo buddha ho jAtA hai, usake kevala bhavopagrAhI aghAtikarma zeSa rahate haiM, bhavopanAhI karma ko jaba vaha pratikSaNa chor3atA hai, taba mukta kahalAtA hai| bhavopagrAhI karmoM ko pratikSaNa kSINa karane vAlA vaha mahApuruSa karmapudgaloM ko jyoM-jyoM kSINa karatA jAtA hai, tyoM-tyoM zItala hotA jAtA hai, isa prakAra kI zItalatA-zAMti prApta karanA hI nirvANaprApta karanA hai| vahI jIva apane bhava ke anta samaya meM jaba samasta karmoM kA sarvathA kSaya kara cukatA hai, taba apane samasta duHkhoM kA anta karatA hai| anAdikaM (jisakI Adi na ho), anavadagram (anta se rahita-ananta), dIhamada-jisakA adhva (mArga) yA addhAkAla dIrgha-lambA ho| TECHNICAL TERMS Asamurit-an ascetic who, after renouncing household, does not put a stop to violence and other sources of inflow of karmas. Samurit-an ascetic who practices samvar by blocking the sources of inflow of karmas. These ascetics are at the sixth to fourteenth Gunasthaan levels. Samurit ascetics are of two kinds-charam-shariri and acharam-shariri. Those who do not have to reincarnate again and are in their last physical body are called charam-shariri and those who have to further reincarnate for seven to eight births are called acharam-shariri. This prathama zataka :prathama uddezaka (45) First Shatak: First Lesson 1555555555555555555555555555$$$$$$$

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29555559555555559555595555555595552 phra Wan The meaning and order of Siddha and following four terms-One who gets born only for the last time and is destined to get liberated is called phra Siddha (perfected). Only after he attains omniscience ( Keval-jnana) he is called buddha. One who becomes buddha is left with only the incarnation sustaining karmas (bhavopagrahi karma) that are nonvitiating (aghaati). When he sheds these incarnation sustaining karmas every momont he is called Mukta. As he continues to shed these karmas he keeps on enhancing his serenity. Acquiring such serenity is to attain Nirvana. During the last moments of his life, when he completely destroys all his karmas, he ends all his miseries. Anadikam-without a beginning. Anavadagram-wihtout an end or infinite. Dihamaddham-one whose path (adhva) or life-span (addha) is long. pha aphorism is about the charam-shariris. The acharam-shariri ascetics do not get liberated at the end of the birth under consideration but they are certain to get liberated within seven to eight rebirths. Thus the maximum limit of their reincarnations is seven to eight. The limit of Apardhapudgalaparavartan (an extremely long unit of time) stated elsewhere relates to the transgressors. phra Wan asaMyata jIva kI devagati viSayaka carcA DIVINE BIRTH OF THE INDISCIPLINED 12. [ pra. 1 ] jIve NaM bhaMte ! asaMjate avirate appaDihayapaccakkhAyapAvakammaM ito cue peccA deve siyA ? [u. ] goyamA ! atthegaie deve siyA, atthegaie no deve siyA / [pra.] se keNaTTeNaM jAva ito cue peccA atthegaie deve siyA, atthegaie no deve siyA ? [u.] goyamA ! je ime jIvA gAmA''gara - nagara-nigama - rAyahANi - kheDa - kabbaDa - maDaMba - doNamuhapaTTaNAsssama - sannivese akAmataNhAe akAmachuhAe akAmabaMbhaceravAseNaM akAma aNhANaga seya- jallamala - paMkaparidAheNaM appataro vA bhujjataro vA kAlaM appANaM parikilesaMti, appANaM parikilesaittA kAlamAse kAlaM kiccA annataresu vANamaMtaresu devalogesu devattAe uvavattAro bhavaMti / 12. [ pra. 1 ] bhagavan ! asaMyata, avirata tathA jisane pApakarma kA tyAga nahIM kiyA hai, vaha jIva isa loka se cyava (mara) kara kyA paraloka meM deva hotA hai ? [u.] gautama ! koI jIva deva hotA hai aura koI deva nahIM hotA / [pra.] bhagavan ! yahA~ se cyavakara paraloka meM koI jIva deva hotA hai aura koI deva nahIM hotA; isakA kyA kAraNa hai ? bhagavatIsUtra (1) (46) Bhagavati Sutra (1) Wan phra Chu 5 Wan cu Wan phra 5 Wan 2 55 5 5 5 555 5555 555 555595555 5 5 5 5 5 5 5 5 55 5552 Chu

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phra [ u. ] gautama ! jo ye jIva grAma, Akara (khAna), nagara nigama (vyApArika kendra), rAjadhAnI, kheTa (kher3A), karbaTa (kharAba nagara), maDamba (cAroM ora DhAI-DhAI kosa taka bastI se rahita bastI), droNamukha (bandaragAha jalapatha-sthalapatha se yukta bastI), paTTaNa (pattana - maNDI, jahA~ deza-dezAntara se AyA huA mAla utaratA hai), Azrama ( tApasa Adi kA sthAna), sanniveza (ghoSa Adi logoM kA AvAsa-sthAna) Adi sthAnoM meM akAma tRSA (pyAsa) se, akAma kSudhA se, akAma brahmacarya se, akAma zIta, Atapa tathA DA~samaccharoM ke kATane ke duHkha ko sahane se, akAma asnAna, pasInA, jalla ( dhUla lipaTa jAnA), maila tathA paMka se hone vAle paridAha se thor3e samaya taka yA bahuta samaya taka apane Apa ko klezita karate haiM; ve apane Apa ko (pUrvokta prakAra se ) klezita karake mRtyu ke samaya para marakara vANavyantara devoM ke kisI devaloka meM devarUpa se utpanna hote haiN| 12. [Q. 1] Bhante ! When the indisciplined (asamyat ), non-abstinent (avirat) and he who has neither atoned for nor given up sinful acts passes away from this world, does he reincarnate as a divine being? [Ans.] Gautam ! Some soul becomes a god and some does not. [Q.] Bhante ! What is the reason for some being, after passing away from this world, reincarnating as a god and some not? [Ans.] Gautam ! These beings living in gram ( village), aakar (settlement near a mine), nagar (city), nigam (trade center ), capital, khet (kraal), karbat (market), madamb (borough), dronmukh (hamlet), pattan (harbour), ashram ( hermitage) and sannivesh (temporary settlement) suffer pain for a short or a long period without volition due to thirst, hunger, celibacy, cold, heat and insect-bite ( mosquitos, wasps etc.) as well as discomfort due to not bathing, sweating, smearing of dust, dirt and slime. Such beings after said sufferance pass away at the time of death and reincarnate as gods in some divine realm of Vanavyantar Devas (interstitial gods). vANavyantara devaloka kA svarUpa DESCRIPTION OF VANAVYANTAR DEV LOK [pra. 2] kerisA NaM bhaMte ! tesiM vANamaMtarANaM devANaM devalogA paNNattA ? [u. ] goyamA ! se jahAnAmae ihaM asogavaNe i vA, sattAvaNNavaNe i vA, caMpagavaNe i vA, cUtavaNe i vA, tilagavaNe ivA, lauyavaNe i vA, NiggohavaNe i vA, chattovavaNe i vA, asaNavaNe i vA, saNavaNe i vA, ayasivaNe i vA, kusuMbhavaNe i vA, siddhatthavaNe i vA, baMdhujIvagavaNe i vA NiccaM kusumita mAita lavathava guluita gucchita jamalita juvalita viNamita paNamita suvibhatta piMDamaMjarivaDeMsagadhare sirIe aI aIva uvasobhemANe uvasobhemANe ciTThati, evAmeva tesiM vANamaMtarANaM devANaM devalogA jahatreNaM dasavAsahassaTThitIehiM ukkoseNaM paliovamaTTitIehiM bahUhiM vANamaMtarehiM devehi ya devIhi ya AiNNA prathama zataka : prathama uddezaka (47) First Shatak: First Lesson phra 2955555595959555595959595555559555555559555595959595545445452 Wan Wan

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kutt*tmi*************************milllillli! phra 5 vitakiNNA ubatthaDA saMthaDA phuDA avagADhagADhA sirIe atIva atIva uvasobhemANA ciTThati / erisagANaM phra Wan Wan gotamA ! tesiM vANamaMtarANaM devANaM devalogA paNNattA se teNadveNaM gotamA ! evaM buccati - jIve NaM assaMjae jAva deve siyA / phra Wan 5 vAlA, yamala (samAna zreNI ke) vRkSoM vAlA, yugala vRkSoM vAlA, phala-phUla ke bhAra se namA huA, phala ke Wan Wan pha dhAraNa karane vAlA azokavana, saptaparNavana, campakavana, Amravana, tilaka vRkSoM kA vana, tumbe kI latAoM [pra. 2 ] bhagavan ! una vANavyantara devoM ke devaloka kisa prakAra ke hote haiM ? [ u. 2 ] gautama ! jaise isa manuSyaloka meM nitya kusumita (sadA phUlA huA), mayUrita (maura puSpavizeSa vAlA), labakita ( koMpaloM vAlA), phUloM ke gucchoM vAlA, latAsamUha vAlA, pattoM ke gucchoM k 5 AkIrNa - vyApta, vyAkIrNa - vizeSa vyApta, eka-dUsare para AcchAdita, paraspara mile hue, halake prakAza vAle, atyanta avagAr3ha zrI - zobhA se atIva-atIva suzobhita rahate haiN| gautama ! una vANavyantara devoM ke 5 sthAna devaloka isI prakAra ke haiN| isa kAraNa se aisA kahA jAtA hai ki asaMyata jIva marakara yAvat cu koI deva hotA hai aura koI deva nahIM hotA / phra Wan 5 bhAra se jhukane kI prArambhika avasthA vAlA, vibhinna prakAra kI bAloM aura maMjariyoM rUpI mukuToM ko kA vana, vaTavRkSoM kA vana, kSatroghavana, azanavRkSoM kA vana, sana (paTasana) vRkSoM kA vana, alasI ke paudhoM phra kA vana, kusumba vRkSoM kA vana, sapheda sarasoM kA vana, dupahariyA (bandhujIvaka) vRkSoM kA vana, ityAdi vana pha zobhA se atIva-atIva upazobhita hotA hai; isI prakAra vANavyantara devoM se aura unakI deviyoM se 5 Wan phra Wan [Ans.] Gautam ! Just as in this world of human beings there are forests of Ashoka trees, Saptaparna trees, Champak trees, mango trees, Tilak trees, gourd creepers, banyan trees, Kshatrogh trees, Ashan trees, hessian trees, Alasi plants, Kusumb trees, white mustard trees, Bandhujivak trees and many other trees resplendent and always laden with flowers, buds, leaves, clusters of flowers and bunches of leaves; Wan greenery, swaying gracefully in the wind; some stand in a row and others Wan [Q. 2] Bhante ! What is the description of the divine realm belonging pha to the Vanavyantar Devas? embraced by creepers like Jasmine and heavy with the flourishing phra Wan leaves (vinamit); and some even touch the ground due to excessive always in pairs; many are bent low due to the load of flowers, fruits and weight; and they appear as if they have plumed crests in the form of beautiful buds and danglers; likewise is the dense, shaded dimly lit and enchantingly beautiful divine realm of the Vanavyantar gods inhabited and crowded by these gods and goddesses. Gautam ! Such is the divine realm of the Vanavyantar gods. For this reason it is said that some of the indisciplined (asamyat) after death reincarnate as gods and some do not. Wan Wan bhagavatIsUtra (1) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (48) Wan ***********************************5 Wan Wan Wan Wan Bhagavati Sutra (1) ZH 5

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Ttttttttttttttttttttttttttttttv vizeSa zabdoM kI vyAkhyA : asaMyata-asAdhu yA saMyamarahita / avirata - prANAtipAta Adi pApoM se viratirUpa vrtrhit| apratihata-pratyAkhyAtapApakarmA - ( 1 ) jisane bhUtakAlIna pApoM ko nindA garhA Adi ke dvArA pApa naSTa (nirAkRta) nahIM kiyA hai tathA jisane bhaviSyakAlIna pApoM kA pratyAkhyAna - tyAga nahIM kiyA hai| akAmakarmanirjarA kI abhilASA ke binA jo kaSTa sahana Adi kiyA jAye, usase hone vAlI nirjarA akAmanirjarA hai| mokSaprApti kI kAmanA - svecchA yA uddezya se jJAnapUrvaka jo nirjarA kI jAtI hai, vaha sakAmanirjarA kahalAtI hai| akAmanirjarA vAle vANavyantarAdi deva hote haiM, jabaki sakAmanirjarA vAle sAdhaka vaimAnika devoM kI uttama se uttama sthiti prApta karake mokSa kI bhI ArAdhanA kara sakate haiN| vANavyantara- vanavizeSa meM utpanna hone arthAt basane aura vahIM krIr3A karane vAle deva / TECHNICAL TERMS Asamyat-ignoble or indisciplined. Avirat-non-abstinent or one who has not taken vows of abstaining from sinful acts including that of nonkilling. Apratihat-pratyakhyat-paapkarma-one who has not atoned for past sins by self-criticism and remorse, and not resolved to abstain from sins in future. Akam-the natural shedding of karmas due to sufferance without an intent of shedding karmas is called akam nirjara. The shedding of karmas done voluntarily with the intent of getting liberated is called sakam nirjara. Those who do akam nirjara reincarnate as Vanavyantar gods and those who do sakam nirjara reincarnate as higher Vaimanik gods and may even proceed on the path of liberation. Vanavyantar-divine beings born, dwelling and enjoying in specific forests. sevaM bhaMte ! sevaM bhaMte ! tti bhagavaM gotame samaNaM bhagavaM mahAvIraM vaMdati nama'sati vaMdittA namaMsittA saMjameNaM tavasA appANaM bhAvemANe viharati / // paDhame sae : paDhamo uddeso samatto // he bhagavan ! 'yaha isI prakAra hai, yaha isI prakAra hai; aisA kahakara bhagavAna gautama zramaNa bhagavAna mahAvIra ko vandanA karate haiM, namaskAra karate haiM; vandanA - namaskAra karake saMyama tathA tapa se AtmA ko bhAvita karate hue vicaraNa karate haiN| // prathama zataka : prathama uddezaka samApta // Bhante! "Indeed that is so. Indeed that is so." With these words ascetic Gautam paid homage and obeisance to Bhagavan Mahavir and resumed his activities enkindling (bhaavit) his soul with asceticdiscipline and austerities. END OF THE FIRST LESSON OF THE FIRST SHATAK prathama zataka : prathama uddezaka (49) First Shatak: First Lesson aphra phra Wan phra Wan Wan phra Wan Wan Wan Wan

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prathama zataka : dvitIya uddezaka FIRST SHATAK (Chapter One) : SECOND LESSON duHkha MISERY Wan 555555555555555555555555555555555555555555555 1. rAyagihe nagare smosrnnN| parisA niggatA jAva evaM vayAsI 1. rAjagRha nagara meM (bhagavAna kA) samavasaraNa huaa| (unake darzana-vandana-zravaNArtha) pariSad niklii| yAvat (zrI gautama svAmI) ne isa prakAra pRcchA kI 1. In Rajagriha city was held the samavasaran (religious assembly) (of Bhagavan Mahavir). People came out... and so on up to... (Gautam Swami) submitted as followsjIva ke svakRta-duHkhavedana SELF-CREATED SUFFERANCE 2. [pra. 1 ] jIve NaM bhaMte ! sayaMkaDaM dukkhaM vedeti ? OM [u. ] goyamA ! atthegaiyaM vedeti, atthegaiyaM no vedeti| [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccai-atthegaiyaM vedeti, atthegaiyaM no vedeti ? [u.] goyamA ! udiNNaM vedeti, aNudiNNaM no vedeti, se teNaDeNaM evaM buccati-atthegaiyaM vedeti, OM atthegaiyaM no vedeti| evaM caubbIsadaMDaeNaM jAva vemaannie| 2. [pra. 1 ] bhagavan ! kyA jIva svayaMkRta duHkha (karma) ko bhogatA hai ? / [u. ] gautama ! kisI ko bhogatA hai, kisI ko nahIM bhogtaa| [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahate haiM ki kisI ko bhogatA hai aura kisI ko nahIM bhogatA? [u. ] gautama ! udIrNa (udaya meM Aye) duHkhahetuka karma ko bhogatA hai, anudIrNa duHkhahetuka karma ko nahIM hai OM bhogatA hai, anudIrNa duHkha-karma ko nahIM bhogatA, isIlie kahA gayA hai ki kisI karma ko bhogatA hai aura // + kisI karma ko nahIM bhogtaa| isI prakAra vaimAnika devoM paryanta caubIsa daMDakoM ke lie jAnanA caahie| 2 . [Q. 1] Bhante ! Does a jiva (living being/soul) suffer misery caused 4i by self-acquired karmas ? (Ans.] He suffers some and does not suffer some misery. [Q.2] Bhante ! Why do you say that he suffers some and does not suffer some ? [Ans.] Gautam ! He suffers the fructified (udirna) misery-causing 5 karmas and does not suffer the unfructified (anudirna) misery-causing karmas. As he does not suffer the unfructified (anudirna) misery-causing 3 bhagavatIsUtra (1) (50) Bhagavati Sutra (1)

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5555 // // // // // // // // // 555555555555558 karmas, it is said that he suffers some and does not suffer some. The same is true for all the twenty four Dandaks (places of suffering) up to Vaimanik Devas. 3. [pra. 1 ] jIvA NaM bhaMte ! sayaMkaDaM dukkhaM vedeti ? [u. ] goyamA ! atthegaiyaM vedeti, atthegaiyaM No vedeti / [pra. 2 ] se keNaTTeNaM ? [u. ] goyamA ! udiNNaM vedeti, no aNudiNNaM vedeti, se teNaTheNaM evaM jAva vemaanniyaa| 3. [pra. 1 ] bhagavan ! kyA (bahuta-se) jIva svayaMkRta duHkha bhogate haiM ? [u. ] gautama ! kisI karma (duHkha) ko bhogate haiM, kisI ko nahIM bhogte| [pra. 2 ] bhagavan ! isakA kyA kAraNa hai? [u. ] gautama ! udIrNa (karma) ko bhogate haiM, anudIrNa ko nahIM bhogate, isa kAraNa aisA kahA gayA hai| isa prakAra yAvat nairayika se lekara vaimAnika taka caubIsoM daNDakoM ke sambandha meM praznottara samajha lenA caahie| 3. [Q. 1] Bhante ! Do (many) jivas (living beings/souls) suffer misery caused by self-acquired karmas ? (Ans.) They suffer some and do not suffer some. [Q.2] Bhante ! Why do you say so? [Ans.] Gautam ! They suffer the fructified (udirna) misery-causing karmas and do not suffer the unfructified (anudirna) misery-causing karmas. That is why it is said that they suffer some and do not suffer some. The same is true for all the twenty four Dandaks (places of suffering) from infernal beings up to Vaimanik Devas. Ayu-vedana carcA LIFE-SPAN 4. [pra. ] jIve NaM bhaMte ! sayaMkaDaM AuyaM vedeti ? [u. ] goyamA ! atthegaiyaM vedeti jahA dukkheNaM do daMDagA tahA AueNa vi do daMDagA egattapohattiyA; egatteNaM jAva vemANiyA, puhatteNa vi thev| 4. [pra. ] bhagavan ! kyA jIva svayaMkRta Ayu ko bhogatA hai ? [u. ] gautama ! kisI ko bhogatA hai, kisI ko nahIM bhogtaa| jaise-duHkha-karma ke viSaya meM do daNDaka kahe haiM, usI prakAra AyuSya (karma) ke sambandha meM bhI ekavacana aura bahuvacana vAle do daNDaka kahane caahie| ekavacana se yAvat vaimAnikoM taka kahanA, isI prakAra bahuvacana se bhI (vaimAnikoM) taka kahanA caahie| a555 55 $ $$ $$ $$$$$$ $$ $$$$55 $$ $$$$$$$$55555555555 55558 prathama zataka : dvitIya uddezaka (51) First Shatak : Second Lesson hhhhhhhhhh555555555555555555555555

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Kou 555555555555555555555555555555555555 4. (Q.) Bhante ! Does a jiva (living being/soul) experience life-span determined by self-acquired karmas ? (Ans.) He experiences some and does not experiences some. Like the two statements about misery-causing karmas, two statements in context of singular number and plural number should be read about life-span determining karma. In context of singular it should be read up to Vaimaniks and same should be done in context of plural. vivecana : ukta tInoM sUtroM kA sAra yaha hai ki-prANI svayaM hI svakRtakarma ke phalasvarUpa sukha yA duHkha bhogatA hai| AyuSyakarma kA phala bhI eka ke badale dUsarA nahIM bhoga sktaa| hA~, jisa sAtA-asAtAvedanIya Adi yA OM AyuSyakarma kA phala kadAcit vartamAna meM nahIM dikhAI detA, usakA kAraNa yaha hai ki vartamAna meM ve karma udaya meM . nahIM Aye hue (anudaya-avasthA meM) haiM, jaba ve udayAvasthA meM Ate haiM, tabhI phala dete haiN| 451 Elaboration--The gist of the aforesaid three aphorisms is that a being suffers pleasure or pain due to self-acquired karmas. The consequences of even the life-span determining karma acquired by one person cannot be suffered by another. It is true that consequences of some pleasure and pain causing or life-span determining karmas may not be apparent at 4 the present moment. The reason for this is that these karmas have not 4 undergone fruition at present (i.e. they are in a dormant state). Karmas provide fruits only when they fructify. caubIsa daMDaka meM samAnatva carcA [ nairayika ] SIMILARITIES IN TWENTY FOUR DANDAKS (INFERNAL BEINGS) 5. [pra. 1 ] neraiyA NaM bhaMte ! savve samAhArA, savve samasarIrA, sambe samussAsa-nIsAsA ? [u. ] goyamA ! no iNaTTe smtthe| [pra. ] se keNaTheNaM bhaMte ! evaM vuccati-neraiyA no sabve samAhArA, no sabbe samasarIrA, no sabve samussAsa-nissAsA? [u. ] goyamA ! neraiyA duvihA pnnnnttaa| taM jahA-mahAsarIrA ya appasarIrA y| tattha NaM je te // mahAsarIrA te bahutarAe poggale AhAreMti, bahutarAe poggale pariNAmeMti, bahutarAe poggale ussasaMti, bahutarAe poggale nIsasaMti, abhikkhaNaM AhAreMti, abhikkhaNaM pariNAmeMti, abhikkhaNaM UsasaMti, abhikkhaNaM nisssNti| tattha NaM je te appasarIrA te NaM appatarAe poggale AhAreMti, appatarAe poggale pariNAmeMti, appatarAe poggale ussasaMti, appatarAe poggale nIsasaMti, Ahacca AhAreMti, Ahacca pariNAmeMti, Ahacca ussasaMti, Ahacca niissNti| se teNaTeNaM goyamA ! evaM buccai-neraiyA no sabve samAhArA jAva no savve smussaas-nissaasaa| Wan ))))))))55555555555555555555555555555555555 Wan ka)55555555555555555555555555555555555555555555 bhagavatIsUtra (1) (52) Bhagavati Sutra (1) BWan 55555555555555555555555555555555555

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5. [pra. 1] bhagavan ! kyA sabhI nAraka jIva samAna AhAra vAle, samAna zarIra vAle tathA samAna ucchvAsa-niHzvAsa vAle hote haiM ? [ u. ] gautama ! aisA sambhava nahIM hai| [pra. ] bhagavan ! aisA kisa kAraNa se kahate haiM ki sabhI nAraka jIva samAna AhAra vAle, samAna : zarIra vAle tathA samAna ucchavAsa-niHzvAsa vAle nahIM haiM ? [u. ] gautama ! nairayika jIva do prakAra ke hote haiM; jaise ki-mahAzarIrI aura alpazarIrI (choTe zarIra vaale)| inameM jo mahAzarIra vAle haiM, ve bahuta pudgaloM kA AhAra karate haiM, bahuta (AhRta) pudgaloM kA // pariNamana karate haiM, bahuta pudgaloM ko ucchvAsa rUpa meM grahaNa karate haiM aura bahuta pudgaloM ko niHzvAsa rUpa se chor3ate haiM tathA ve bAra-bAra AhAra lete haiM, bAra-bAra use pariNamAte haiM, tathA bAra-bAra ucchvAsaniHzvAsa lete haiM tathA jo choTe zarIra vAle nAraka haiM, ve thor3e pudgaloM kA AhAra karate haiM, thor3e-se // (Ahata) padagaloM kA pariNamana karate haiM aura thoDe padagaloM ko ucchavAsa rUpa se grahaNa karate haiM tathA thoDese pudgaloM ko niHzvAsa rUpa se chor3ate haiN| ve kadAcit AhAra karate haiM, kadAcit use pariNamAte haiM aura kadAcit ucchvAsa tathA niHzvAsa lete haiN| isalie gautama ! aisA kahA jAtA hai ki sabhI nAraka jIva samAna hai AhAra vAle, samAna zarIra vAle aura samAna ucchvAsa-niHzvAsa vAle nahIM haiN| 5. [0. 1] Bhante ! Do all infernal beings have the same intake, body (physical dimensions) and respiration ? [Ans.] Gautam ! That is not possible. (Q.) Bhante ! Why do you say that all infernal beings do not have the same intake, body (physical dimensions) and respiration ? [Ans.] Gautam ! Infernal beings are said to be of two kindsmahashariri (large bodied) and alpashariri (small bodied). Of these the large bodied ones take large number of matter particles, transform large number of matter particles so taken, inhale large number of matter particles and exhale large number of matter particles. They also have frequent intake, frequent transformation, frequent inhalation and frequent exhalation. On the other hand the small bodied ones take small number of matter particles, transform small number of matter particles so taken, inhale small number of matter particles and exhale small number of matter particles. They also have infrequent intake, infrequent transformation, infrequent inhalation and infrequent exhalation. That is why, Gautam ! It is said that all infernal beings do not have the same intake, body (physical dimensions) and respiration. [pra. 2 ] neraiyA NaM bhaMte ! sabbe samakammA ? [u.] goyamA ! No iNaTTe smtthe| a5555555 55 5 55555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 555555555 prathama zataka: dvitIya uddezaka (53) First Shatak : Second Lesson 5555555555555555

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B55555555555555555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 555 5 5 55 Ting Ting Ting Ting Ting __ [pra. ] se keNaTTeNaM ? OM [u. ] goyamA ! neraiyA duvihA pnnnnttaa| taM jahA-pubbovavannagA ya pacchovavannagA y| tattha NaM je te pubovavanagA te NaM appkmmtraagaa| tattha NaM je te pacchovavannagA te NaM mhaakmmtraagaa| se teNaTeNaM evN.....| [pra. 2 ] bhagavan ! kyA sabhI nAraka samAna karma vAle haiM ? [u. ] gautama ! aisA sambhava nahIM hai| [pra. ] bhagavan ! aisA kisa kAraNa se kahate haiM ? [u. ] gautama ! nArakI jIva do prakAra ke hote haiM-(1) pUrvopapannaka (pahale utpanna hue), aura (2) pazcAdupapannaka (pIche utpanna hue)| inameM se jo pUrvopapannaka haiM ve alpakarma vAle haiM aura jo unameM ke pazcAdupapannaka haiM, ve mahAkarma vAle haiM, isa kAraNa se he gautama ! aisA kahA jAtA hai ki sabhI nAraka samAna karma vAle nahIM haiN| [Q. 2) Bhante ! Do all infernal beings have the same karmic bondage ? [Ans.) Gautam ! That is not possible. [Q.] Bhante ! Why do you say so? [Ans.] Gautam ! Infernal beings are said to be of two kinds(1) Purvopapannak (born earlier), and (2) Pashchadupapannak (born later). Of these those born earlier have lesser karmas (left with lighter karmic bondage) and those born later have more karmas (left with heavier karmic bondage). That is why, Gautam ! It is said that all infernal beings do not have the same karmic bondage. [pra. 3 ] neraiyA NaM bhaMte ! savve samavaNNA ? [u. ] goyamA ! no iNaDhe smddhe| [pra. ] se keNadveNaM taha ceva.....? [u. ] goyamA ! je te pubbovavannagA te NaM visuddhayaNNatarAgA taheva se teNaTeNaM evN.....| [pra. 3 ] bhagavan ! kyA sabhI nAraka samavarNa vAle haiM ? [u. ] gautama ! yaha artha sambhava nahIM hai| [pra. ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? ___ [u. ] gautama ! pUrvokta kathanavat nAraka do prakAra ke hote haiM-(1) pUrvopapannaka, aura (2) pshcaaduppnnk| inameM jo pUrvopapannaka haiM, ve vizuddha varNa vAle haiM, tathA jo pazcAdupapannaka haiM, ve Wan avizuddha varNa vAle haiM, isIlie aisA kahA jAtA hai| a5555 $ $$$$$$$$$$$$$$$$$55 $$ $$$$$$$$ 5555 $ $$$$$$$$$ $u bhagavatIsUtra (1) (54) Bhagavati Sutra (1) 55555555555555555555555558

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phaphaphaphaphaphaphaphaphaphaphaphapha [Q.3] Bhante ! Do all infernal beings have the same colour ? [Ans.] Gautam ! That is not possible. [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! Infernal beings are said to be of two kinds(1) Purvopapannak (born earlier ), and (2) Pashchadupapannak (born later). Of these those born earlier have pure colour and those born later have impure colour. That is why, Gautam ! It is said so. [pra. 4 ] neraiyA NaM bhaMte ! savve samalesA ? [u. ] goyamA ! no iNaTTe samaTThe / [pra. ] se keNaTTeNaM jAva no savve samalesA ? [u.] goyamA ! neraiyA duvihA paNNattA / taM jahA - puvvovavannagA ya pacchovavannagA y| tattha gaM je te puvyovavannagA te NaM visuddhalesatarAgA, tattha NaM je te pacchovavannagA te NaM avisuddhalesatarAgA / se teNaTTeNaM. evaM ..... / [pra.4] bhagavan ! kyA saba nairayika samAna lezyA vAle haiM ? [u.] gautama ! aisA sambhava nahIM hai| [pra.] bhagavan ! kisa kAraNa se kahA jAtA hai ki sabhI nairayika samAna lezyA vAle nahIM haiM ? [u.] gautama ! nairayika do prakAra ke hote haiM - (1) pUrvopapannaka, aura (2) pshcaaduppnnk| inameM jo pUrvopapantraka haiM, ve vizuddha lezyA vAle aura jo pazcAdupapannaka haiM, ve avizuddha lezyA vAle haiM, isa kAraNa he gautama! aisA kahA jAtA hai ki sabhI nAraka samAna lezyA vAle nahIM haiM / [Q 4] Bhante ! Do all infernal beings have the same leshya (complexion of soul) ? [Ans.] Gautam ! That is not possible. [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! Infernal beings are said to be of two kinds-- (1) Purvopapannak (born earlier ), and (2) Pashchadupapannak (born later). Of these those born earlier have pure leshya (complexion of soul) and those born later have impure leshya (complexion of soul). That is why, Gautam ! It is said that all infernal beings do not have the same leshya (complexion of soul). [pra. 5 ] neraiyA NaM bhaMte ! savve samavedaNA ? [ u. ] goyamA ! no iNaTTe samaTThe / prathama zataka: dvitIya uddezaka (55) First Shatak: Second Lesson 95 5 5 5 5 5 5 5 5 5 5 5 55 555 55555555595552 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

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fafa [pra. ] se keNaTTeNaM ? [u. ] goyamA ! neraiyA duvihA paNNattA / taM jahA-saNNibhUyA ya asaNNibhUyA ya / tattha NaM je te saNNibhUyA te NaM mahAveyaNatarAgA, tattha NaM je te asaNNibhUyA te NaM appaveyaNatarAgA / se teNadveNaM goyamA ! evaM ..... / [pra. 5 ] bhagavan ! kyA saba nAraka samAna vedanA vAle haiM ? [u.] gautama ! aisA sambhava nahIM hai| [pra.] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [u.] gautama ! nairayika do prakAra ke hote haiM, yathA - ( 1 ) saMjJibhUta, aura (2) asNjnyibhuut| inameM jo saMjJibhUta haiM, ve mahAvedanA vAle haiM aura jo asaMjJibhUta haiM, ve ( apekSAkRta ) alpa vedanA vAle haiN| isa 5 kAraNa se he gautama! aisA kahA jAtA hai ki saba nAraka samAna vedanA vAle nahIM haiN| Wan phra [Q. 5] Bhante ! Do all infernal beings have the same pain (intensity of 5 suffering) ? [pra. 6 ] bhagavan ! kyA sabhI nairayika samAna kriyA vAle haiM ? [ u. ] gautama ! yaha artha sambhava nahIM hai / [Ans.] Gautam ! That is not possible. [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! Infernal beings are said to be of two kinds-- phra (1) Sanjnibhoot ( having awareness / righteousness), and (2) Asanjnibhoot 5 (not having awareness/righteousness). Of these the sanjnibhoot (having awareness/righteousness) suffer great pain and asanjnibhoot (not having awareness/righteousness) suffer little pain. That is why, Gautam ! it is said that all infernal beings do not have the same pain (intensity of suffering). bhagavatIsUtra (1) [pra. 6 ] neraiyA NaM bhaMte ! savve samakiriyA ? [u. ] goyamA ! no iNaTTe samaTTe / [pra. ] se keNaTTeNaM ? Wan [u.] goyamA ! neraiyA tivihA paNNattA / taM jahA sammaddiTThI micchAdiTThI sammAmicchAddiTThI / tattha NaM je te sammadiTTI tesi NaM cattAri kiriyAo paNNattAo, taM jahA - 1 AraMbhiyA 2 pAriggahiyA, phra 3 mAyAvattiyA, 4 apaccakkhANakiriyA / tattha NaM je te micchAdiTThI tesi NaM paMca kiriyAo kajjaMti, 5 taM jahA- AraMbhiyA jAva micchAdaMsaNavattiyA / evaM sammAmicchAdiTThINaM pi / se teNaTTeNaM goyamA !..... (56) phaphaphaphaphaphaphaphaphapha ***********************************5 Wan Bhagavati Sutra (1) Wan 5

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55555555555555555555555555555555555 [pra. ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [u. ] gautama ! nAraka tIna prakAra ke hote haiM, yathA-samyagdRSTi, mithyAdRSTi aura samyaga-mithyAdRSTi (mishrdRsstti)| jo samyagdRSTi haiM, unake cAra kriyAe~ hotI haiM-(1) ArambhikI, (2) pArigrahikI, (3) mAyApratyayA, aura (4) aprtyaakhyaankriyaa| jo mithyAdRSTi haiM, unameM ArambhikI se lekara mithyAdarzanapratyayA taka pA~ca kriyAe~ hotI haiN| isI prakAra samyag-mithyAdRSTi ke bhI pA~coM kriyAe~ samajhanI caahie| isa kAraNa gautama ! aisA kahA jAtA hai ki saba nAraka samAna kriyA vAle nahIM haiN| [Q.6] Bhante ! Do all infernal beings have the same activities (kriya)? [Ans.] Gautam ! That is not possible. [Q.] Bhante ! Why do you say so? ___ [Ans.] Gautam ! Infernal beings are said to be of three kindsSamyagdrishti (righteous), Mithyadrishti (unrighteous) and Samyag. mithyadrishti (mixed). The Samyagdrishti (righteous) have four activities--(1) Arambhiki (act of violence), (2) Paarigrahiki (act of possession and hoarding), (3) Maayapratyayaa (activity involved in indulgence in deceit), and (4) Apratyakhyana kriya (indisciplined action in absence of resolve of abstainment). The Mithyadrishti (unrighteous) have five activities from Arambhiki to (5) Mithyadarshanapratyayaa (activity involved in indulgence in false perception/faith); the same is true for Samyag-mithyadrishti (mixed). That is why, Gautam ! It is said that all infernal beings do not have the same activities. [pra. 7 ] neraiyA NaM bhaMte ! savve samAuyA ? sabbe samovavanagA ? [u. ] goyamA ! No iNaDhe smddhe| [pra. ] se keNaTeNaM? [u. ] goyamA ! neraiyA caubihA pnnnnttaa| taM jahA-1. atthegaiyA samAuyA samovavanagA, 2. atthegaiyA samAuyA visamovavanagA, 3. atthegaiyA visamAuyA samovavannagA, 4. atthegaiyA visamAuyA vismovvnngaa| se teNaTeNaM goyamA !..... [pra. 7 ] bhagavan ! kyA sabhI nAraka samAna AyuSya vAle haiM aura samopapannaka-eka sAtha utpanna hone vAle haiM? [u. ] gautama ! yaha artha sambhava nahIM hai| [pra. ] bhagavan ! aisA kisa kAraNa se kahate haiM ? [u. ] gautama ! nAraka jIva cAra prakAra ke hote haiM-(1) samAyuSka samopapatraka samAna Ayu vAle aura eka sAtha utpanna hue, (2) samAyuSka viSamopapannaka (samAna Ayu vAle aura pahale-pIche utpanna hue), prathama zataka : dvitIya uddezaka (57) First Shatak : Second Lesson 5555555555555555555%%%%%%%%%%%%%%%%

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ba phra *******************************tmilllitlllinnn 15 (3) viSamAyuSka samopapatraka (viSama Ayu vAle, kintu eka sAtha utpanna hue), aura (4) viSamAyuSka Wan viSamopapannaka (viSama Ayu vAle aura pahale pIche utpanna hue)| isI kAraNa he gautama! aisA kahA jAtA hai Wan 5 ki sabhI nAraka samAna Ayu vAle aura eka sAtha utpanna hone vAle nahIM haiN| [Q. [7] Bhante ! Do all infernal beings have the same life span and simultaneous genesis? [Ans.] Gautam ! That is not possible. [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! Infernal beings are said to be of four kinds (1) Samayushk samopapannak-with same life-span and simultaneous genesis, (2) Samayushk vishamopapannak-with same life-span and staggered genesis, (3) Vishamayushk samopapannak-with varied 5 life-span and simultaneous genesis, and (4) Vishamayushk vishamopapannak-with varied life-span and staggered genesis. That is Wan why, Gautam ! It is said that all infernal beings do not have the same Wan life-span and simultaneous genesis. Wan Wan asurakumArAdi kI samAnatva carcA SIMILARITIES IN ASUR KUMARS AND OTHER GODS Wan Wan 6. [ pra. 1 ] asurakumArA NaM bhaMte ! savve samAhArA ? savve samasarIrA ? Wan [u. ] jahA neraiyA tahA bhANiyavvA / navaraM kamma - vaNNa-lesAo paritthalleyavvAo - pubbovavannagA Wan Wan Wan Wan Wan 5 mahAkammatarAgA, avisuddhavaNNatarAgA, avisuddhalesatarAgA / pacchovavantragA pstthaa| sesaM taheva / [2] evaM jAva NakumArA / 6. [ pra. 1 ] bhagavan ! kyA saba asurakumAra samAna AhAra vAle aura samAna zarIra vAle haiM ? [u.] gautama ! asurakumAroM ke sambandha meM saba varNana nairayikoM ke samAna hI samajhanA cAhie / Wan phra 5 prazasta haiN| zeSa saba pahale ke samAna jAnanA caahie| [2] isI prakAra (nAgakumAroM se lekara) yAvat 5 stanitakumAroM (taka) samajhanA caahie| vizeSatA yaha hai ki asurakumAroM ke karma, varNa aura lezyA nairayikoM se viparIta arthAt-pUrvopapannaka asurakumAra mahAkarma vAle, avizuddha varNa vAle aura azuddha lezyA vAle haiM, jabaki pazcAdupapannaka 6. [Q. 1] Bhante ! Do all Asur Kumars have the same intake and body 5 (physical dimensions ) ? Wan [Ans.] Gautam ! All the description regarding Asur Kumars should be read as that stated about infernal beings. The only difference is that the karma, colour and leshya of Asur Kumars are in reverse order than those of infernal beings. In other words the Purvopapannak (born earlier) Asur Kumars are with heavy karmas, impure colours and impure leshyas bhagavatIsUtra (1) (58) Bhagavati Sutra (1) phaphaphaphaphaphaphaphaphaphaphaphaphapha tittitti*****kumilll*vipuutipuumimimimimimimimimimimimimimimimimimimilllilllil

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555555555555555555555555555555555555 whereas the Pashchadupapannak (born later) ones are superior. Remaining details are same. [2] The same is true (for other divine beings from Naag Kumars) up to Stanit Kumars. pRthvIkAyAdi samAnatva carcA SIMILARITIES IN PRITHVIRAYA ETC. 7.[1] puDhavikkAiyANaM AhAra-kamma-vaNNa-lesA jahA neriyaannN| 7.[1 ] pRthvIkAyika jIvoM kA AhAra, karma, varNa aura lezyA nairayikoM ke samAna samajhanA caahie| 7. [1] The details of intake, karma, colour and leshya of prithvikayik jivas (earth-bodied beings) should be read to be the same as those of infernal beings. [pra. 2 ] puDhavikkAiyA NaM bhaMte sabce samavedaNA ? [u. ] haMtA, smveynnaa| [pra. ] se keNaTeNaM ? [u. ] goyamA ! puDhavikkAiyA savye asaNNI asaNNibhUyaM aNidAe veyaNaM vedeti| se teNadveNaM goyamA ! evaM ..... / [pra. 2 ] bhagavan ! kyA saba pRthvIkAyika jIva samAna vedanA vAle haiM ? [u. ] hA~, gautama ! ve samAna vedanA vAle haiN| [pra. ] bhagavan ! aisA kisa kAraNa se kahate haiM ? [u. ] gautama ! samasta pRthvIkAyika jIva asaMjJI haiM aura asaMjJIbhUta jIva vedanA ko anidA(anirdhArita) rUpa se vedate haiN| isa kAraNa he gautama ! aisA kahA jAtA hai ki sabhI pRthvIkAyika samAna vedanA vAle haiN| [Q. 2] Bhante ! Do all earth-bodied beings have the same pain (intensity of suffering)? [Ans.] Yes, Gautam ! They have the same pain. (Q.) Bhante ! Why do you say so? (Ans.] Gautam ! All earth-bodied beings are asanjnibhoot (not having awareness/righteousness). And asanjnibhoot beings suffer pain indeterminately. That is why, Gautam ! it is said that all earth-bodied beings have the same pain (intensity of suffering). [pra. 3 ] puDhavikkAiyA NaM bhaMte ! samakiriyA ? . [u. ] haMtA, smkiriyaa| prathama zataka : dvitIya uddezaka (59) First Shatak : Second Lesson

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5 9 555555555555555555555555 5555555555 a5555555555555 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFF [pra.] se keNaTeNaM ? [u. ] goyamA ! puDhavikkAiyA sabbe mAI micchAdiTThI, tANaM niyaiyAo paMca kiriyAo kajaMti, taM jahA-1 AraMbhiyA jAva 5 micchaadsnnvttiyaa| se teNaTeNaM smkiriyaa| samAuyA, samovavannagA jahA OM neraiyA tahA bhaanniyvyaa| [pra. 3 ] bhagavan ! kyA sabhI pRthvIkAyika jIva samAna kriyA vAle haiM ? [u. ] hA~, gautama ! ve sabhI samAna kriyA vAle haiN| [pra. ] bhagavan ! Apa aisA kisa kAraNa se kahate haiM ? [u. ] gautama ! sabhI pRthvIkAyika jIva mAyI aura mithyAdRSTi haiN| isalie unheM ArambhikI yAvat mithyAdarzanapratyayA nizcita rUpa se pA~coM kriyAe~ lagatI haiN| isa kAraNa se gautama ! aisA kahA jAtA hai ki sabhI pRthvIkAyika jIva samAna kriyA vAle haiN| jaise nAraka jIvoM meM samAyuSka aura samopapannaka Adi cAra bhaMga kahe haiM, vaise hI pRthvIkAyika jIvoM meM bhI kahane caahie| [Q. 3] Bhante ! Do all earth-bodied beings have the same activities (kriya)? [Ans.] Yes, Gautam! They have the same activities. [Q.] Bhante ! Why do you say so? [Ans.] Gautam ! All earth-bodied beings are maayi (deceitful) and mithyadrishti (unrighteous) and therefore as a rule they have all five activities from arambhiki (act of violence) to Mithyadarshanapratyayaa (activity involved in indulgence in false perception/faith). That is why, Gautam ! it is said that all earth-bodied beings have the same activities. The four classifications of same life-span and simultaneous genesis stated about infernal beings should be repeated here about earth-bodied beings. 8. jahA puDhavikkAiyA tahA jAva curidiyaa| 8. jisa prakAra pRthvIkAyika jIvoM ke AhArAdi ke sambandha meM nirUpaNa kiyA hai, usI prakAra apkAya, tejaskAya, vAyukAya, vanaspatikAya, dvIndriya, trIndriya aura caturindriya taka ke jIvoM ke 5 sambandha meM samajha lenA caahie| 8. The details about intake and other things mentioned about earthbodied beings are also applicable to beings from apkaya (water-bodied beings), tejaskaya (fire-bodied beings), vayukaya (air-bodied beings), 5 vanaspatikaya (plant-bodied beings), dvindriya (two-sensed beings), trindriya (three-sensed beings) and chaturindriya (four-sensed beings). ))))))))) ))))))) 8455555555555))) bhagavatIsUtra (1) (60) Bhagavati Sutra (1) 5555555555555555555555

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95555555555555555555555555555555 9.[1] paMciMdiyatirikkhajoNiyA jahA neriyaa| nANattaM kiriyaasu| 9. [1] paMcendriyatiryaJcayonika jIvoM ke AhArAdi ke sambandha meM kathana bhI nairayikoM ke samAna samajhanA cAhie; kevala kriyAoM meM bhinnatA hai| 9. [1] The details about intake and other things of five sensed animals (Panchendriya Tiryanchayonik jivas) are also similar to those mentioned about infernal beings. The only difference is about activities. [pra. 2 ] paMciMdiyatirikkhajoNiyA NaM bhaMte ! savve samakiriyA ? [u. ] goyamA ! No iNaDhe smddhe| [pra. ] se keNaTeNaM bhaMte ! evaM buccai ? [u. ] goyamA ! paMciMdiyatirikkhajoNiyA tivihA pnnnnttaa| taM jahA-sammadiTThI, micchAdiTThI, smmaamicchaaditttthii| tatthaM NaM je te sammaddiTThI te duvihA paNNattA, taM jahA-assaMjatA ya, saMjatA'saMjatA y| tattha NaM je te saMjatA'saMjatA tesi NaM tinni kiriyAo kajjaMti, taM jahA-1 AraMbhiyA 2 pariggahiyA 3 maayaavttiyaa| asaMjatANaM cttaari| micchAdiTThINaM pNc| sammAmicchAdiTThINaM pNc| [pra. 2 ] bhagavan ! kyA sabhI paMcendriyatiryaJcayonika jIva samAna kriyA vAle haiM ? [u. ] gautama ! yaha artha samartha nahIM hai| [pra. ] bhagavan ! kisa kAraNa se aisA kahate haiM ? [u. ] gautama ! paMcendriyatiryaMcayonika jIva tIna prakAra ke hote haiM, yathA-samyagdRSTi, mithyAdRSTi aura smyg-mithyaadRsstti| unameM jo samyagdRSTi haiM, ve do prakAra ke haiM, jaise ki-asaMyata aura sNytaasNyt| unameM jo saMyatAsaMyata haiM, unheM tIna kriyAe~ lagatI haiN| ve isa prakAra-ArambhikI, pArigrahikI aura maayaaprtyyaa| unameM jo asaMyata haiM, unheM apratyAkhyAnI kriyA sahita cAra kriyAe~ lagatI haiN| jo mithyAdRSTi tathA samyag-mithyAdRSTi haiM, unheM pA~coM kriyAe~ lagatI haiN| [0.2] Bhante ! Do all five sensed animals have the same activities (kriya)? [Ans.] Gautam ! That is not possible [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! Five sensed animals are said to be of three kindsSamyagdrishti (righteous), Mithyadrishti (unrighteous) and Samyag mithyadrishti (mixed). The Samyagdrishti (righteous) are of two kinds-asamyat (indisciplined) and samyatasamyat (disciplined-cumindisciplined). Of these the samyatasamyat have three activities(1) Arambhiki, (2) Parigrahiki, and (3) Maayapratyayaa. The asamyat prathama zataka : dvitIya uddezaka (61) First Shatak: Second Lesson

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845555555555555 5 55555555558 355555555555555555555555555555555555555555555555555 have four activities (including Apratyakhyana kriya). The Mithyadrishti (unrighteous) and Samyag-mithyadrishti (mixed) have all the five activities including Mithyadarshanapratyayaa). manuSya-deva samAnatva carcA SIMILARITIES IN HUMAN AND DIVINE BEINGS 10. [1] maNussA jahA neraiyA (sUtra 5) / nANataM-je mahAsarIrA se Ahacca aahaareNti| je appasarIrA te abhikkhaNaM AhAreMti 4 / sesaM jahA neraiyANaM jAva veynnaa| 10. [1] manuSyoM kA AhArAdi sambandhita nirUpaNa nairayikoM ke samAna (sUtra 5 ke anusAra) ma samajhanA caahie| unameM antara itanA hI hai ki jo mahAzarIra vAle haiM, ve bahuta pudgaloM kA AhAra karate haiM, aura ve kabhI-kabhI AhAra karate haiM. isake viparIta jo alpa zarIra vAle haiM. ve alpa padagaloM kA AhAra karate hai aura bAra-bAra karate haiN| zeSa vedanA paryanta saba varNana nArakoM ke samAna samajhanA caahie| 10. [1] The details about intake and other things of human beings 1 (manushya) are also similar to those mentioned about infernal beings (aphorism 5). The only difference is that those with large bodies have intake of large number of matter particles and it is infrequent, on the other hand those with small bodies have intake of meager number of matter particles and it is frequent. Remaining description up to pain is the same as that of infernal beings. [pra. 2 ] maNussA NaM bhaMte ! sambe samakiriyA ? [u. ] goyamA ! No iNaDhe smddhe| [pra. ] se keNaTeNaM ? OM [u. ] goyamA ! maNussA tivihA pnnnnttaa| taM jahA-sammaddivI micchAdiTThI smmaamicchaaditttthii| tattha NaM, je te sammaddiTTI te tivihA paNNattA, taM jahA-saMjatA assaMjatA saMjatAsaMjatA y| tattha NaM je te saMjatA te 5 hai duvihA paNNattA, taM jahA-sarAgasaMjatA ya vItarAgasaMjatA yA tattha NaM je te vItarAgasaMjatA te NaM akiriyaa| OM tattha NaM je te sarAgasaMjatA te duvihA paNNattA, taM jahA-pamattasaMjatA ya apamattasaMjatA y| tattha NaM je te * appamattasaMjatA tesi NaM egA mAyAvattiyA kiriyA kjNti| tattha NaM je te pamattasaMjatA tesi NaM do 9 kiriyAo kajjaMti, taM jahA-ArambhiyA ya 1 mAyAvattiyA ya 2 / tattha NaM je te saMjatAsaMjatA tesi NaM AillAo tini kiriyAo kjNti| assaMjatANaM cattAri kiriyAo kajjaMti-AraM. 4 / micchAdiTThINaM pNc| sammAmicchAdiTThINaM paMca 5 / [pra. 2 ] bhagavan ! kyA saba manuSya samAna kriyA vAle haiM ? __[u. ] gautama ! yaha artha sambhava nahIM hai| [pra.] bhagavan ! aisA kisa kAraNa se kahate haiM ? B5555555555555555555555555555555555555555555558 Bhagavati Sutra (1) bhagavatIsUtra (1) (62) 855555555555555555 5 55555555558

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[u.] gautama ! manuSya tIna prakAra ke hote haiM, yathA - samyagdRSTi, mithyAdRSTi aura samyag - mithyAdRSTi | unameM jo samyagdRSTi haiM, ve tIna prakAra ke haiM, yathA- saMyata, saMyatAsaMyata aura asaMyata / unameM jo saMyata haiM, ve do prakAra ke haiM, yathA-sarAgasaMyata aura vItarAgasaMyata / unameM jo vItarAgasaMyata haiM, ve kriyArahita haiM, tathA jo sarAgasaMyata haiM, ve bhI do prakAra ke haiM, jaise- pramattasaMyata aura apramattasaMyata / unameM jo apramattasaMyata haiM, unheM eka mAyApratyayA kriyA lagatI hai| unameM jo pramattasaMyata haiM, unheM do kriyAe~ lagatI haiM - ArambhikI aura mAyApratyayA / tathA unameM jo saMyatAsaMyata haiM, unheM Adi kI tIna kriyAe~ lagatI haiMArambhikI, pArigrahikI aura mAyApratyayA / asaMyatoM ko cAra kriyAe~ lagatI haiM-ArambhikI, pArigrahikI, mAyApratyayA aura apratyAkhyAnI kriyA / mithyAdRSTiyoM ko pA~coM kriyAe~ lagatI haiMArambhikI, pArigrahikI, mAyApratyayA, apratyAkhyAnI kriyA aura mithyAdarzanapratyayA / samyagmithyAdRSTiyoM ko bhI ye pA~coM kriyAe~ lagatI haiN| [Q. 2] Bhante ! Do all human beings have the same activities (kriya ) ? [Ans.] Gautam ! That is not possible. [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! Human beings are said to be of three kinds -- Samyagdrishti (righteous ), Mithyadrishti (unrighteous) and Samyagmithyadrishti (mixed). The Samyagdrishti (righteous) are of three kinds-samyat (disciplined), samyatasamyat (disciplined-cumindisciplined) and asamyat (indisciplined). Of these the samyat are of two kinds-saragasamyat (disciplined with attachment) and vitaragasamyat (disciplined and detached). The vitaragasamyat are devoid of action and the saragasamyat are again of two kindspramattasamyat (accomplished but negligent), and apramattasamyat (accomplished and alert ). The apramattasamyat (accomplished and alert ) have only one activity, maayapratyayaa. The pramattasamyat (accomplished but negligent) have two activities-arambhiki and maayapratyayaa. The samyatasamyat have first three activities-- arambhiki, paarigrahiki and maayapratyayaa. The asamyat have four activities-arambhiki, paarigrahiki, maayapratyayaa and apratyakhyana kriya. The Mithyadrishti (unrighteous) have all the five activities--arambhiki, paarigrahiki, maayapratyayaa, apratyakhyana kriya mithyadarshanapratyayaa. The Samyag-mithyadrishti (mixed) too have all these five activities. 11. vANamaMtara - jotisa - vemANiyA jahA asurakumArA ( su. 6 ) | navaraM veyaNAe nANattaMmAyimicchAdiTThIuvavannagA ya appavedaNatarAgA, amAyisammaddiTThIuvavannagA ya mahAveyaNatarAgA bhANiyavvA jotisa - vemANiyA / prathama zataka: dvitIya uddezaka (63) phra First Shatak: Second Lesson 5*******************************lll

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259595955555 5 5 55 5595555555595 5555555 59595959595952 Wan Wan 11. vANavyantara, jyotiSI aura vaimAnika ke AhArAdi ke sambandha meM saba varNana asurakumAroM ke Wan Wan phra 5 mAyI - mithyAdRSTi ke rUpa meM utpanna hue haiM, ve alpa vedanA vAle haiM, aura jo amAyI- samyagdRSTi ke rUpa meM Wan utpanna hue haiM, ve mahAvedanA vAle hote haiN| Wan Wan Wan samAna samajhanA caahie| vizeSatA yaha hai ki inakI vedanA meM bhinnatA hai| jyotiSka aura vaimAnikoM meM jo phra Wan 11. The details about intake and other things of Vanavyantar 5 (interstitial ), Jyotishk (stellar) and Vaimanik (celestial vehicle dwelling) 5 phra gods are similar to those mentioned about Asur Kumars. The only difference is about their pain. Among Jyotishk and Vaimanik gods those born as deceitful and unrighteous experience less suffering and those born as non-deceitful and righteous experience great suffering. phra caubIsa daNDakoM meM lezyA vicAra LESHYA IN TWENTY FOUR DANDAKS 12. [ pra. ] salesA NaM bhaMte! neraiyA savve samAhAragA ? [ u. ] ohiyANaM, salesANaM, sukkalesANaM, eesi NaM tinhaM ekko gamo / kaNhalesa nIlalesANaM pi ekko gamo, navaraM vedaNAe - mAyimicchAdiTThIuvavannagA ya, amAyisammaddiTThIuvavaNNagA ya bhANiyavyA / jahA ohie daMDa tahA bhANiyavvA / teulesA pamhalesA jassa atthi jahA ohio daMDao tahA bhANiyavyA, Wan navaraM maNussA sarAgA vIyarAgA ya na bhANiyavyA / gAhA- dukkhA''ue udiNNe, AhAre, kamma-vaNNa - lesA ya samavedaNa samakiriyA samAue ceva boddhavyA // 1 // massA kiriyAsu sarAga - vIyarAga - pamattApamattA Na bhANiyavvA / kAulesANa vi eseva gamo, navaraM neraie 12. [ pra. ] bhagavan ! kyA lezyA vAle samasta nairayika samAna AhAra vAle hote haiM ? [ u. ] gautama ! audhika (sAmAnya), salezya evaM zuklalezyA vAle ina tInoM kA eka samAna pATha 5 kahanA caahie| kRSNalezyA aura nIlalezyA vAloM kA eka samAna pATha kahanA cAhie, kintu unakI vedanA meM isa prakAra bheda hai - mAyI - mithyAdRSTi Wan 5 caahie| tathA kRSNalezyA aura nIlalezyA (ke sandarbha) meM manuSyoM ke samAna sarAgasaMyata, vItarAgasaMyata, phra Wan - upapannaka aura amAyI - samyagdRSTi - upapannaka kahane pramattasaMyata aura apramattasaMyata bheda nahIM kahanA caahie| tathA kApotalezyA meM bhI yahI pATha kahanA Wan pha cAhie / bheda yaha hai ki kApotalezyA vAle nairayikoM ko audhika daNDaka ke samAna kahanA cAhie / 5 tejolezyA aura padmalezyA vAloM ko bhI audhika daNDaka ke samAna kahanA caahie| vizeSatA yaha hai ki inameM manuSyoM ke samAna sarAga aura vItarAga kA bheda nahIM kahanA cAhie; kyoMki tejolezyA aura padmalezyA vAle sarAga hI hote haiN| gAthArtha-duHkha (karma) aura AyuSya udIrNa ho to vedate haiN| AhAra, karma, varNa, lezyA, vedanA, kriyA aura AyuSya, ina sabakI samAnatA ke sambandha meM pahale kahe anusAra hI samajhanA caahie| bhagavatIsUtra ( 1 ) (64) ktittmimimimimit mititONlllpuupuupuupuupuupuumimimimimimimimimimimimimimimillli 5 Bhagavati Sutra (1) mitittmi******************************* Wan

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5 45 46 47 44 45 46 47 46 455 456 454 455 456 457 454 455 456 457 45454545454545454 12. (Q.) Bhante ! Do all the infernal beings with leshya (soul complexion) have same intake ? [Ans.) Gautam ! Infernal beings in general, those with leshya and those with shukla leshya (white hue) fall in the same category. Those with krishna leshya (black hue) and neel leshya (blue hue) fall in the same category but there is a difference in their suffering which follows the pattern of maayi-mithyadrishti upapannak (born with deceit and unrighteousness) and amaayi-samyakdrishti upapannak (born without deceit and with righteousness). And the variations of saragasamyat, vitaragasamyat, pramattasamyat and apramattasamyat as mentioned with regard to humans are not to be stated here with regard to krishna leshya and neel leshya. Those with kapot leshya (pigeon hue) follow the same pattern (like krishna leshya), the only difference is that they follow the pattern of infernal beings in general (aughik). Those with tejoleshya (fiery or red hue) and padma leshya (pink hue) also follow the pattern of infernal beings in general (aughik). The only difference is that the variations of saraga and vitaraga as mentioned with regard to humans are not to be stated here. This is because those with tejoleshya and padma leshya are sarag (with attachment) as a rule. The verse-Misery and life-span (karmas) are experienced as they fructify. As regards the similarity of intake, karma, colour, pain, activity and life-span, they should be read as stated earlier. 93.[1.] afa oj tja ! ATA 3 YOUTFITST ? [u. ] goyamA ! challesAo pnnnnttaao| taM jahA-lesANaM bIo uddesao bhANiyabvo jAva iddddii| 93. [ 9. ) 404! mtaang Panah The 5* ? [3.] ich ! manj UE i 18-, , dieta, toru, u site garmi JET prajJApanAsUtra ke 17vA~ lezyApada kA dvitIya uddezaka Rddhi kI vaktavyatA taka kahanA caahie| 13. (Q.) Bhante ! How many leshyas (complexion of soul) have been stated ? (Ans.] Gautam ! There are six leshyas-krishna, neel, kapot, tejas, padma and shukla (black, blue, pigeon or grey, red, pink and white). Here the text from Prajnapana Sutra, Second chapter, 17th verse title Leshya should be read up to the statement about Riddhi. vivecana : 5veM sUtra se 11veM sUtra taka nArakI se lekara vaimAnika taka caubIsa daNDakoM ke sambandha meM nimnokta gra-uret 97 #-(9) 44-3TETT, () #4-97 , (3) 44-vegane-:SATH, prathama zataka : dvitIya uddezaka (65) First Shatak : Second Lesson 64545 451 451 454545454545454541414141414141414141414141454545454 455 456 457 41

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Wan (4) sama-karma, (5) sama-varNa, (6) sama-lezyA, (7) sama-vedanA, (8) sama-kriyA, (9) samAyuSka, tathA + (10) smoppnnk| ina sUtroM meM AI vizeSa avadhAraNAoM kI vyAkhyA isa prakAra haiOM choTA-bar3A zarIra ApekSika-prastuta meM nairayikoM kA choTA aura bar3A zarIra apekSA se hai| nArakoM kA choTe se ka choTA zarIra aMgula ke asaMkhyAtaveM bhAga jitanA hai aura bar3e se bar3A 500 dhanuSa ke barAbara hai| ye donoM prakAra ke zarIra bhavadhAraNIya zarIra kI apekSA se haiN| uttaravaikriya zarIra jaghanya aMgula ke saMkhyAtaveM bhAga taka aura utkRSTa zarIra eka hajAra dhanuSa kA ho sakatA hai| ma nAraka : alpakarmI evaM mahAkarmI-jo nAraka pahale utpanna ho cuke, unhoMne naraka kA AyuSya tathA anya karma bahuta-se bhoga lie haiM, ataeva unake bahuta se karmoM kI nirjarA ho cukI hai. isa kAraNa ve alpakarmI haiN| jo OM nAraka bAda meM utpanna hue haiM, unheM Ayu aura sAta karma bahuta bhogane bAkI haiM, isalie ve mahAkarmI (bahuta karma vAle) haiN| saMjJIbhUta-asaMjJIbhUta-vRttikAra ne saMjJIbhUta ke aneka artha batAe haiM-(1) saMjJA kA artha hai-samyagdarzana; ma samyagdRSTi jIva ko saMjJIbhUta kahate haiN| athavA jo pahale asaMjJI (mithyAdRSTi) thA, aura aba saMjJI (samyagdRSTi) ho // + gayA hai, arthAt-jo naraka meM hI mithyAtva ko chor3akara samyagdRSTi huA hai, vaha saMjJI saMjJIbhUta kahalAtA hai| asaMjJIbhUta kA artha mithyAdRSTi hai| saMjJIbhUta (samyagdRSTi) ko naraka meM jAne para pUrvakRta azubha karmoM kA vicAra OM karane se ghora pazcAttApa hotA hai-isa prakAra kI mAnasika vedanA ke kAraNa vaha mahAvedanA kA anubhava karatA hai| Wan asaMjJIbhUta-mithyAdRSTi ko svakRta karmaphala ke bhoga kA koI jJAna yA vicAra tathA pazcAttApa nahIM hotA, aura na // hI use mAnasika pIr3A hotI hai, isa kAraNa asaMjJIbhUta nairayika alpavedanA kA anubhava karatA hai| (2) isI prakAra saMjJIbhUta yAnI saMjJI paMcendriya jIva meM tIvra azubha pariNAma ho sakate haiM, phalataH vaha sAtavIM naraka taka OM jA sakatA hai| jo jIva Age kI narakoM meM jAtA hai, use adhika vedanA hotI hai| aMsajJIbhUta (naraka meM jAne se pUrva asaMjJI) jIva ratnaprabhA ke tIvra vedanArahita sthAnoM meM utpanna hotA hai, isalie use alpavedanA hotI hai| 5 (3) isI prakAra saMjJibhUta arthAt-paryApta ko mahAvedanA aura asaMjJIbhUta arthAt aparyApta ko alpavedanA hotI hai| Wan asurakumAroM kA AhAra mAnasika hotA hai| AhAra grahaNa karane kA mana hote hI iSTa, kAnta Adi / pudgala AhAra ke rUpa meM pariNata ho jAte haiN| asurakumAroM kA AhAra aura zvAsocchvAsa-eka asurakumAra eka dina ke antara se AhAra karatA hai, aura dUsarA asurakumAra deva sAtireka (sAdhika) eka hajAra varSa meM eka bAra AhAra karatA hai| ataH sAtireka eka hajAra varSa meM eka bAra AhAra karane vAle kI apekSA eka dina ke antara se AhAra karane vAlA bAra-bAra # AhAra karatA hai, aisA kahA jAtA hai| yahI bAta zvAsocchvAsa ke sambandha meM samajha lenI caahie| sAtireka eka ke pakSa meM zvAsocchvAsa lene vAle asurakumAra kI apekSA sAta stoka meM zvAsocchvAsa lene vAlA asurakumAra bAra-bAra zvAsocchvAsa letA hai, aisA kahA jAtA hai| asurakumAra ke karma, varNa aura lezyA kA kathana nArakoM se viparIta kyoM ?-isa viparItatA kA kAraNa yaha hai 9 ki pUrvopapannaka asurakumAroM kA citta atikandarpa aura darpa se yukta hone se ve nArakoM ko bahuta trAsa dete haiN| trAsa sahana karane se nArakoM ke to karmanirjarA hotI hai, kintu asurakumAroM ke naye karmoM kA bandha hotA hai| ve OM apanI krUra bhAvanA evaM vikArAdi ke kAraNa azuddhatA bar3hAte haiN| unakA puNya kSINa hotA jAtA hai| pApakarma Wan bar3hatA jAtA hai, isalie ve mahAkarmI hote haiN| a55555555 5 $ $$ $$$$$ $$$$$$$$$$ $$$$ $$$$$$$$$$$$$ $$$$ $ Wan kaWan 5555555555 | bhagavatIsUtra (1) (66) Bhagavati Sutra (1) UdhamakI 555555555555550

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55555555555555555)))))) pRthvIkAyika Adi jIvoM ko mAyI-mithyAdRSTi kahane kA kAraNa spaSTa karate hue batAyA hai, isakA eka kAraNa hai-anantAnubaMdhI kssaay| jinako anantAnubandhI kaSAya hotA hai, ve mithyAdRSTi hote haiN| dUsarA artha hai-ve mUrchita aura unmatta puruSa kI taraha besudha hokara karmoM kA phala bhogate haiN| unheM yaha jJAna nahIM hotA ki hameM yaha pIr3A kauna de rahA hai aura kyoM de rahA hai| kisa karma ke udaya se yaha vedanA ho rahI hai tathA mAyAcaraNa kA sevana karane ke kAraNa hI ve pRthvIkAya meM Aye haiN| ___ manuSyoM ke AhAra kI vizeSatA-manuSya do prakAra ke hote haiM-mahAzarIrI aura alpshriirii| mahAzarIrI manuSya aura nArakI donoM bahuta pudgaloM kA AhAra karate haiM, kintu donoM ke pudgaloM meM bahuta antara hai| mahAzarIrI nArakI jina pudgaloM kA AhAra karate haiM, ve niHsAra aura sthUla hote haiM, jabaki manuSya-vizeSataH devakuruuttarakuru ke bhogabhUmija manuSya jina pudgaloM kA AhAra karate haiM, ve sArabhUta aura sUkSma hote haiN| bhogabhUmija manuSyoM kA zarIra tIna gAU kA hotA hai aura unakA AhAra aSTabhakta-arthAt-tIna dina meM eka bAra hotA hai, isa apekSA se mahAzarIrI manaSyoM ko kadAcita AhAra karane vAle (eka dRSTi se alpAhArI) kahA gayA hai| jaise eka tolA cA~dI se eka tolA sone meM adhika pudgala hote haiM, vaise hI devakuru-uttarakuru ke manuSyoM kA AhAra dIkhane meM kama hote hue bhI sArabhUta hone se usameM alpazarIrI manuSya ke AhAra kI apekSA adhika pudgala hote haiN| isa dRSTi se unheM bahuta pudgaloM kA AhAra karane vAlA kahA gayA hai| alpazarIrI manuSyoM kA AhAra niHsAra evaM thor3e pudgaloM kA hone se unheM bAra-bAra karanA par3atA hai| vizeSa zabdoM kI vyAkhyA : jo saMyama kA pAlana karatA hai, kintu jisakA saMjvalana kaSAya kSINa yA upazAnta nahIM huA, vaha sarAgasaMyata hai| jisake kaSAya kA sarvathA kSaya yA upazama ho gayA hai, vaha vItarAgasaMyata hai| sayoga kevalI kriyArahita kaise ?-jo mahApuruSa kaSAyoM se sarvathA mukta ho gaye haiM, ve karmabandha kI kAraNabhUta kriyA se rahita haiN| yadyapi sayogI avasthA meM yoga kI pravRtti se hone vAlI IryApathika kriyA unameM vidyamAna hai, tathApi kaSAyarahita hone se vaha kriyA nahIM ke barAbara hai, ina kriyAoM meM unakI gaNanA nahIM hai| apramattasaMyata meM mAyApratyayA kriyA isalie hotI hai ki usameM abhI kaSAya avaziSTa hai aura kaSAya ke nimitta se hone vAlI kriyA mAyApratyayA kahalAtI hai| (kriyAoM kI vyAkhyA sthAnAMga, bhAga 1, 2/2-37 meM kI jA cukI hai)| Elaboration-Aphorisms 5 to 11 have question-answers about the following ten sources of karmas (dvar) related to the twenty four dandaks (places of suffering) starting from infernal beings to celestial vehicle dwelling gods-(1) Sam-ahar (similarity of intake), (2) Samsharir (similarity of body), (3) Sam-uchchhavas-nihshvas (similarity of inhalation-exhalation), (4) Sam-karma (similarity of karma), (5) Samvarna (similarity of appearance or colour), (6) Sam-leshya (similarity of soul-complexion), (7) Sam-vedana (similarity of suffering of pain), (8) Sam-kriya (similarity of activities), (9) Sam-ayushk (similarity of lifespan), (10) Sam-upapannak (similarity of genesis). Explanation of some unique concepts from these aphorisms are as follows Relative sizes of bodies- The small and large sizes of infernal beings mentioned here are relative. The smallest body of an infernal being is | prathama zataka : dvitIya uddezaka (67) First Shatak : Second Lesson

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24545454545454545414141414141414141414141414141414141414141414141414 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fhhhhhhhhhhhhhhhhhh56 41 equivalent to innumerable fraction of an Angul (width of a finger) and the largest is 500 Dhanush (cubits). These sizes are in context of incarnation sustaining body (bhavadharaniya sharira). The minimum size of secondary transmuted body (uttar-vaikriya sharira) can be countable fraction of an Angul and the maximum can be 1,000 Dhanush. Infernal beings with light and heavy karmas-The infernal beings born earlier have already shed some fraction of the life-span determining karmas and other karmas through suffering, and thus they are called alpakarmi or with light karmas. In comparison, those born later have to suffer more life-span determining karmas and other seven karmas therefore they are called mahakarmi or with heavy karmas. Sanjnibhoot-asnajnibhoot-The commentator (Vritti) has given various interpretations of sanjnibhoot-(1) Sanjna means samyagdarshan (right perception/faith). Thus a samyagdrishti (righteous being) is called sanjnibhoot. One who was originally unrighteous (mithyadrishti) and has now become righteous is called sanjnibhoot. With reference to an infernal being, one that has changed from unrighteous to righteous while still in the infernal world is called sanjnibhoot. Asanjnibhoot is unrighteous or 41 mithyadrishti. When a righteous being is born in the infernal word he recalls the ignoble deeds from the past and gravely repents. He suffers * great pain due to this additional mental torture. Unrighteous being has no awareness of the consequences of his own deeds. He neither repents nor suffers any mental torture. Therefore an unrighteous infernal being experiences less pain. (2) In the same way a sanjnibhoot or sanjni (sentient) five sensed animal with mental awareness is capable of intense evil thoughts and as a consequence he may go up to the seventh hell. The farther the hell the more is the agony. An asanjni (non-sentient) being i fi after death reincarnates in those sections of Ratnaprabha hell that are devoid of intense pain and thus suffers less pain. In the same way a sanjni si (fully developed) being suffers great pain and an asanjni (underdeveloped) being suffers less pain. The intake of Asur Kumars is mental. The moment they have a desire for intake the desired and likeable mater particles turn into food. The intake and respiration of Asur Kumars-The frequency of intake of some Asur Kumar is one day and that of some other Asur Kumar with excessive desire for intake is one thousand years. Therefore, relative to the one who eats once after a thousand years, the one who eats after one a$$ $$$$$$$$$$$$ $$$ $ 5555 5 5555555555555 5 555F Ting Ting Ting Ting Ting Ting Ting Ting Hraciet () (68) Bhagavati Sutra (1) 414141414141414141414141414141414141414141414141414141414141414141414141

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Wu Bu Bu Bu Bu Bu 55555555555555555555555555555: day is said to be a frequent eater. The same is true for respiration. Relative to the one who inhales and exhales in a fortnight, the one who inhales and exhales in seven Stokes is said to be a frequent breather. Why the statement about karma, colour and leshya of Asur Kumars is opposite of that of infernal beings ?- The reason for this contradiction is that as the mentality of Asur Kumars born earlier is extremely lusty and conceited, they torment infernal beings excessively. By enduring pain the infernal beings shed their karmas but the Asur Kumars acquire new karmic bondage. Their impurity increases due to cruel feelings and other perversions. As they continue to add to their demeritorious karmas they are called maha-karmi (having excessive and heavy karmas). Explaining the reason for calling earth-bodied and other such beings deceitful and unrighteous it is mentioned that one of the reasons is anantanubandhi kashaya (passions that enhance the unending cycles of rebirth). Those with anantanubandhi kashaya are unrighteous (mithyadrishti). Another meaning is that they experience the fruits of karmas in a state of stupor like an unconscious or intoxicated person. They are not aware of who is causing them pain and why; fruition of which karma is causing them pain and that they have been born as earth-bodied beings only because of their deceitful activities. The uniqueness of intake by human beings--Human beings are of two kinds-mahashariri (large bodied) and alpashariri (small bodied). Large bodied human beings and infernal beings both eat a large quantity of matter particles. However there is a great difference in the matter. The matter particles the large bodied infernal beings eat are worthless and gross whereas those eaten by human beings, specially those belonging to Deva-kuru and Uttar-kuru (the land of enjoyment), are potent and subtle. The body of the human beings of the land of enjoyment is three Gau in dimension and their intake is once in three days. For this reason the large bodied humans are called infrequent eaters (meager eaters in one way). As the same volume of gold is heavier than silver, the food of humans of Deva-kuru and Uttar-kuru is less in volume but rich in potency; therefore it has more number of particles than the food of small bodied humans. From this viewpoint they are said to have intake of large quantity of matter particles. As the food of small bodied humans is worthless and with low density of matter particles they have to eat frequently. prathama zataka : dvitIya uddezaka (69) First Shatak: Second Lesson 4545454545454 455 456 457 458 459 414141414141414141414141414141414141414141414

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5555555555555555555555555555555555555555555555 Wan Wan Wan Wan 5555555 Wan TECHNICAL TERMS One who observes discipline or self restraint but his sanjualan kashaya (evanescent passions) has not yet been destroyed or pacified is called saragasamyat. One whose passions have been completely destroyed or pacified is called vitaragasamyat. 14. [ pra. ] jIvassa NaM bhaMte ! tItaddhAe AdiTThassa kaivihe saMsArasaMciTThaNakAle paNNatte ? [u. ] goyamA ! cauvvihe saMsArasaMciTThaNakAle paNNatte / taM jahA - NeraiyasaMsArasaMciTThaNakAle, tirikkhajoNiyasaMsArasaMciTThaNakAle, maNussasaMsArasaMciTThaNakAle, devasaMsArasaMciTThaNakAle ya paNNatte / Why Sayogi Kevali is without action ?-The great men who are completely free of passions are devoid of the activities that cause karmic bondage. Although in the sayogi state there is iryapathiki kriya (careful movement of accomplished ascetic) but it is insignificant because it is devoid of passions and is excluded from bonding activities. In apramattasamyat (alert disciplined) there is maayapratyayaa kriya (activity involved in indulgence in deceit) because he still has traces of passions and the activity caused by passions is called maayapratyayaa. Wan (for details about kriyas refer to Illustrated Sthananga Sutra, Part-1, 2/2-37) saMsAra - saMsthAnakAla WORLD SPECIFIC PERIOD OF REBIRTH AND EXISTENCE Wan 14. [ pra. ] bhagavan ! atItakAla meM AdiSTa - ( nAraka Adi vizeSaNa vAle) jIva kA saMsArasaMsthAnakAla kitane prakAra kA hai ? [u.] gautama ! saMsAra - saMsthAnakAla (saMsAra meM rahane kA samaya) cAra prakAra kA hai / yathA - nairayika saMsAra - saMsthAnakAla, tiryaMca saMsAra saMsthAnakAla, manuSya saMsAra-saMsthAnakAla aura deva saMsAra-saMsthAnakAla | 5 14. [Q.] Bhante! How many kinds of world-specific period of rebirth and existence (samsar samsthan kaal) have been stated for beings distinguished by adjectives (aadisht) and assigned to the past? 15. [ pra. 1 ] neraiyasaMsArasaMciTTaNakAle NaM bhaMte ! kativihe paNNatte ? [ u. ] goyamA ! tivihe paNNatte / taM jahA - sutrakAle, asunnakAle, missakAle / [Ans.] Gautam ! World-specific period of rebirth and existence (samsar samsthan kaal) is of four kinds-Nairayik samsar samsthan kaal (period of rebirth and existence as infernal beings), Tiryanch samsar samsthan kaal (period of rebirth and existence as animals), Manushya samsar samsthan kaal (period of rebirth and existence as human beings), Dev samsar samsthan kaal (period of rebirth and existence as divine beings). Wan bhagavatIsUtra (1) (70) 55555555555555555555555555555555 0555555555555555555555 Wan Wan Bhagavati Sutra (1) Wan

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AFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Zhe Zhe Zhe Zhe Zhe hhhhhhhhhhh [pra. 2 ] tirikkhajoNiyasaMsArasaMciTThaNakAle pucchA ? [u. ] goyamA ! duvihe pnnnntte| taM jahA-asutrakAle ya missakAle y| [3] maNussANa ya, devANa ya jahA neriyaannN| 15. [pra. 1 ] bhagavan ! nairayika saMsAra-saMsthAnakAla kitane prakAra kA hai? [u. ] gautama ! tIna prakAra kA hai| yathA-zUnyakAla, azUnyakAla aura mishrkaal| [pra. 2 ] bhagavan ! tiryaMca saMsAra-saMsthAnakAla kitane prakAra kA hai ? [u. ] gautama ! do prakAra kA hai| yathA-azUnyakAla aura mishrkaal| [3] manuSyoM aura devoM ke saMsAra-saMsthAnakAla kA kathana nArakoM ke samAna samajhanA caahie| 15. [Q. 1] Bhante ! Of how many kinds is Nairayik samsar samsthan 4 kaal (period of rebirth and existence as infernal beings)? [Ans.] Gautam ! It is of three kinds-Shunya kaal (period of complete replacement), Ashunya kaal (period of absolute non-replacement) and y f Mishra kaal (period of gradual replacement just short of complete replacement). [Q. 2] Bhante ! Of how many kinds is Tiryanch samsar samsthan kaal (period of rebirth and existence as animals)? (Ans.] Gautam ! It is of two kinds-Ashunya kaal (period of absolute non-replacement) and Mishra kaal (period of gradual replacement just short of complete replacement). [3] Samsar samsthan kaal (period of rebirth and existence) of human fi beings and divine beings should be read as that of infernal beings. 16. [pra. 1] eyassa NaM bhaMte ! neraiyasaMsArasaMciTThaNakAlassa sunnakAlassa asunakAlassa mIsakAlassa ya kayare kayarehito appe vA, bahue vA, tulle vA, visesAhie vA ? # [u.] goyamA ! savvatthove asunakAle, missakAle aNaMtaguNe, sutrakAle annNtgunne| / [2 ] tirikkhajoNiyANaM savvatthove asunakAle, missakAle annNtgunne| [3] maNussa-devANa ya jahA # neriyaannN| 16. [pra. 1] bhagavan ! nArakoM ke saMsAra-saMsthAnakAla ke jo tIna bheda haiM-zUnyakAla, azUnyakAla aura mizrakAla, inameM se kauna kisase kama, bahuta, tulya, vizeSAdhika hai? [u. 1 ] gautama ! sabase kama azUnyakAla hai, usase mizrakAla anantaguNA hai aura usakI apekSA bhI zUnyakAla anantaguNA hai|[ 2 ] tiryaMca saMsAra-saMsthAnakAla ke do bhedoM meM se sabase kama azUnyakAla hai aura usakI apekSA mizrakAla anantaguNA hai| [3] manuSyoM aura devoM ke saMsAra-saMsthAnakAla kI nyUnAdhikatA (alpa-bahutva) nArakoM ke saMsAra-saMsthAnakAla kI nyUnAdhikatA ke samAna hI samajhanI caahie| t t n t t t LC LC LE LE prathama zataka : dvitIya uddezaka (71) First Shatak : Second Lesson 1555555555555555555555555555558

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555555555555 5555555555555 5555 FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 16. [Q. 1] Bhante ! Of the three kinds of Nairayik samsar samsthan Wan kaal-Shunya kaal, Ashunya kaal and Mishra kaal-which one is more, Wan less or equal as compared with the others ? [Ans.) Gautam ! Minimum is Ashunya kaal, Mishra kaal is infinite times more than that and Shunya kaal is further infinite times more than that. [2] Of the two kinds of samsthan kaal of animal beings minimum is Ashunya kaal and Mishra kaal is infinite times more than that. [3] The comparison of samsthan kaal of human and divine beings should be read as that of samsthan kaal of infernal beings. 17. [pra. ] eyassa NaM bhaMte ! neraiyasaMsArasaMciTThaNakAlassa jAva devasaMsArasaMciTThaNakAlassa jAva ma visesAdhie vA ? [u. ] goyamA ! savvatthove maNussasaMsArasaMciTThaNakAle, neraiyasaMsArasaMciTThaNakAle asaMkhejaguNe, devasaMsArasaMciTThaNakAle asaMkhejjaguNe, tirikkhajoNiyasaMsArasaMciTThaNakAle annNtgunne| OM 17. [pra. ] bhagavan ! nairayika, tiryaMca, manuSya aura deva, ina cAroM ke saMsAra-saMsthAnakAloM meM hai kauna kisase kA, adhika, tulya yA vizeSAdhika hai ? ma [u. ] gautama ! sabase thor3A manuSya saMsAra-saMsthAnakAla hai, usase nairayika saMsAra-saMsthAnakAla asaMkhyAtaguNA hai, usase deva saMsAra-saMsthAnakAla asaMkhyAtaguNA hai aura usase tiryaMca saMsArasaMsthAnakAla anantaguNA hai| 17. (Q.) Bhante ! Of the samsar samsthan kaals of the four-infernal beings, animals, human beings and divine beings--which one is more, less or equal as compared with the others ? (Ans.] Gautam ! Minimum is the samsar samsthan kaal of human beings, innumerable times more than that is the samsar samsthan kaal of infernal beings, innumerable times more than that is the samsar samsthan kaal of divine beings and infinite times more than that is the samsar samsthan kaal of animals. vivecana : saMsAra-saMsthAnakAla sambandhI prazna kA udbhava kyoM-kucha logoM kI mAnyatA hai ki "pazu marakara pazu hI hai hotA hai aura manuSya marakara manuSya, vaha deva yA nAraka nahIM hotaa| anAdi bhavoM meM bhI jIva eka hI prakAra se rahatA // hai|" isa bhrAnta mata kA nirAkaraNa karane hetu gautama svAmI ne yaha prazna uThAyA hai ki vaha jIva anAdikAla se eka OM yoni se dUsarI yoni meM bhramaNa kara rahA hai, to atItakAla meM jIva ne kitane prakAra kA saMsAra bitAyA hai ? saMsAra-saMsthAnakAla kA artha-saMsAra meM eka bhava (janma) se dUsare bhava meM saMsaraNa-gamana evaM sthita rahane OM rUpa kriyA tathA usakI avadhi saMsthAnakAla hai| saMsAra-saMsthAnakAla tIna prakAra kA hai-zUnyakAla, azUnyakAla ma aura mishrkaal| bhagavatIsUtra (1) (72) Bhagavati Sutra (1) 05555555555555555555555555558

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555555555555)))))))))))))))))))))) mAgamAnAnAnAnAgAnA t t # (1) azUnyakAla-AdiSTa (vartamAna meM niyata) samaya vAle nArakoM meM se eka bhI nAraka jaba taka marakara nahIM se nikalatA hai aura na koI nayA janma letA hai, taba taka kA kAla azUnyakAla hai| arthAt-amuka vartamAnakAla meM sAtoM narakoM meM jitane bhI jIva vidyamAna haiM, unameM se na koI jIva mare, na hI nayA utpanna ho, yAnI utane ke| meM utane hI jIva jitane samaya taka raheM, usa samaya ko naraka kI apekSA azUnyakAla kahate haiN| (2) zUnyakAlameM vartamAnakAla ke samAdiSTa (niyata) nArakoM meM se samasta nAraka naraka se nikala jAyeM, eka bhI nAraka zeSa na rahe, 5 hai aura na hI unake sthAna para sabhI naye nAraka pahu~ceM taba taka kA kAla naraka kI apekSA zUnyakAla kahalAtA hai| tiryaMcayoni meM zUnyakAla nahIM hai, kyoMki tiryaMcayoni meM akele vanaspatikAya ke hI jIva ananta haiM, ve sabake * saba usameM se nikalakara nahIM jaate| zeSa tInoM gatiyoM meM tInoM prakAra ke saMsAra-saMsthAnakAla haiN| (3) mizrakAla5 vartamAnakAla ke ina nArakoM meM se eka, do, tIna ityAdi krama se nikalate-nikalate jaba eka bhI nAraka zeSa rahe, kA arthAt vidyamAna nArakoM meM se jaba eka kA nikalanA prArambha huA, taba se lekara jaba taka naraka meM eka nAraka - zeSa rahA, taba taka bIca ke samaya ko naraka kI apekSA mizrakAla kahate haiN| ke tInoM kAloM kA alpa-bahutva-azUnyakAla arthAt virahakAla kI apekSA mizrakAla ko anantaguNA isalie + kahA hai ki azUnyakAla to sirpha bAraha muhUrta kA hai, jabaki mizrakAla vanaspatikAya meM gamana kI apekSA anantaguNA hai| naraka ke jIva jaba taka naraka meM raheM, tabhI taka mizrakAla nahIM, varan naraka ke jIva naraka se / OM nikalakara vanaspatikAya Adi tiryaMca tathA manuSya Adi gatiyoM-yoniyoM meM janma lekara phira punaH naraka meM AveM ! ke taba taka kA kAla mizrakAla hai aura zUnyakAla mizrakAla se bhI anantaguNA isalie kahA gayA hai ki naraka ke jIva naraka se nikalakara vanaspati meM Ate haiM, jisakI sthiti anantakAla kI hai| ma tiryaMcoM kI apekSA azUnyakAla sabase kama hai| saMjJI tiryaMcapaMcendriya kA utkRSTa virahakAla 12 muhUrta kA, / tIna vikalendriya aura sammUrchima tiryaMcapaMcendriya kA antamuhUrta kA, pA~ca sthAvara jIvoM meM samaya-samaya meM : paraspara eka-dUsare se asaMkhya jIva utpanna hote haiM, ataH unameM virahakAla nahIM hai| (vRtti, patrAMka 47-48) 6 Elaboration--The reason for the question-Some people believed that y 5 after death an animal is reborn only as animal and a human being is reborn only as a human being; it does not take rebirth as divine or infernal being. Even after infinite rebirths a being remains in the same class. In order to remove this misconception Gautam Swami raised this question that when a being moves in its cycles of rebirths from one genus y to another, since the beginning of time how many different genuses it has passed through in the past? Samsar samsthan kaal--The act of passage from one birth to another and the duration of existence there is called samsar samsthan kaal or y i world-specific period of rebirth and existence. It is of three kinds- 5 Shunya kaal (period of complete replacement), Ashunya kaal (period of absolute non-replacement) and Mishra kaal (period of gradual replacement just short of complete replacement). (1) Ashunya kaal (period of absolute non-replacement)--The period till neither a single infernal being from among those living at present in all prathama zataka: dvitIya uddezaka (73) First Shatak : Second Lesson b t t t t t tb vb mmmmmmm mhmh gagagagagaga mmmmmmm 155555555555)))))))))))))))))

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47 Wan 45 Wan among them is called Ashunya kaal. In other words the period during Wan 57 45 Wan 5555555555555555555555555555555 Wan Wan Wan Wan Wan Wan 5555555555555555555 Wan infernal worlds dies and leaves the infernal world nor a new one is born Wan Wan which neither a single infernal being is born nor dies in all the infernal worlds or the total number of beings remains constant is Ashunya kaal period of existence of beings in the infernal world but also includes the period of passage of infernal beings from hell to various genuses including plant-bodied beings, animals, humans and back to hell. Shunya kaal is said to be infinite times longer than Mishra kaal because infernal beings Wan are reborn as plant-bodied beings whose life-span is infinite. related to the infernal beings. (2) Shunya kaal-The period till all the infernal beings existing at the present moment in all infernal worlds abandon the infernal realm; neither even a single being of this generation is left there nor are they replaced by new beings, is called Shunya kaal. (3) Mishra kaal-The period till one, two, three or more beings from among those living at present in all infernal worlds continue to die and leave the infernal world and just one being remains, is called Mishra kaal. In other words it is the period starting from the moment one infernal being dies and up to the moment when just one being remains. Comparison of the duration of three periods-Mishra kaal is said to be infinite times longer than Ashunya kaal because duration of Ashunya kaal is just twelve Muhurt whereas in context of passage to plant-bodied beings Mishra kaal is infinite times more. Mishra kaal covers not only the With reference to animals Ashunya kaal is minimum. The maximum Ashunya kaal for sentient five sensed animals is 12 Muhurt. That for Wan There is no Ashunya kaal with reference to five immobile beings because two, three and four sensed beings as well as Sammurchhim Tiryanch Panchendriya (five-sensed animals of asexual origin) is Antar-muhurt. every moment innumerable beings continue to die and get reborn from one form to another. (Vritti, leaves 47-48) antakriyA - sambandhI carcA ANTAKRIYA (THE ULTIMATE ACTIVITY) 18. [ pra. ] jIve NaM bhaMte ! aMtakiriyaM karejjA ? [u. ] goyamA ! atthegatie karejjA, atthegatie no karejjA / aMtakiriyApadaM neyavvaM / 18. [ pra. ] he bhagavan ! kyA jIva antakriyA karatA hai ? [u.] gautama ! koI jIva antakriyA karatA hai, koI jIva nahIM krtaa| isa sambandha meM prajJApanAsUtra kA antakriyApada (20vA~ pada) jAna lenA caahie| bhagavatIsUtra (1) (74) Bhagavati Sutra (1) 555555555555555555555555555555555555 655555555555555555555555555555555555555555555 Wan

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naraka saMsthAna-kAla azunyakAla Agamana banda nigamana banda pa zUnya kAla : saba nikala cuke haiM Agamana banda mizrakAla Hotoneinnel armanoranyadig

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citra paricaya-2 Illustration No.2 naraka saMsthAna-kAla naraka meM nArakoM kI sthiti ko tIna kAla se samajhanA caahie| (1) azUnya kAla-jisa kAla meM naraka meM na to koI nayA jIva bAhara se Akara utpanna hotA hai aura na hI koI nAraka naraka chor3akara jAtA hai| jitane nAraka vidyamAna haiM, utane hI rahate haiN| Agamana evaM nirgamana dvAra jaba banda rahatA hai, vaha azUnya kaal| (2) zUnya kAla-jisa samaya naraka meM eka bhI nAraka jIva vidyamAna na rhe| Agamana banda hai, jAne vAle saba jA cuke haiN| narakabhUmi khAlI hai| vaha zUnya kAla hotA hai| (3) mizra kAla-naraka meM sthita nArakoM meM se nikalane kA krama cAlU hai| kucha nikala cuke, kucha nikala rahe haiM, kucha vahA~ vidyamAna haiN| isa madhya kAla ko mizra kAla kahA jAtA hai| -zataka 1, u. 2, sUtra 15, pRSTha 73 a$$ $$$$$ $$$$$$$ $$$$$$$$$$$$$$$$$$$$$$$$$$$$$ 555555 NARAK SAMSTHAN KAAL The duration of existence in the infernal world is of three kinds. (1) Ashunya kaal (period of absolute nonreplacement)--The period till neither a single infernal being leaves the infernal world nor a new one is born among them is called Ashunya kaal. The total number of beings remains constant. The doors to come in and go out are closed. (2) Shunya kaal-The period when not even a single being of this generation is left in the infernal world. Coming in is stopped and those who had to go have gone. The infernal world is empty. This is called Shunya kaal. (3) Mishra kaal-The period when the process of leaving the infernal world is on. Some have gone, some are going and some continue to exist there. This middle period is called Mishra kaal. --Shatak 1, lesson 2, Sutra 15, page 73 85555555555555 $$ $$$ $$ $$ $$$$ 5555 555 555555555555555%. ethly a$$$$$$$$$$ $$ $$$$$$$Le 555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting E

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955555555555555555555555555 18. (Q.) Bhante ! Does a living being indulge in antakriya (the ultimate activity)? [Ans.) Gautam ! Some being indulges in the ultimate activity and some does not. In this regard refer to Antakriyapad of Prajnapana Sutra (20th chapter). vivecana : jisa kriyA ke pazcAt phira kabhI dUsarI kriyA na karanI par3e, vaha athavA karmoM kA sarvathA anta karane vAlI kriyA antakriyA hai| niSkarSa yaha hai ki bhavya jIva hI manuSyabhava pAkara antakriyA (mokSa-prApti kI kriyA) karatA hai| Elaboration-The activity that ends all activities is called antakriya. In other words the activity that destroys all karmas is the ultimate activity. The indication is that only a spiritually worthy being is born as a human being and only he performs the antakriya to attain liberation. asaMyata bhavya dravyadeva kA upapAta BIRTH OF ASAMYAT BHAWA DRAVYADEVA 19. [pra. ] aha bhaMte ! asaMjayabhaviyadavvadevANaM 1, avirAhiyasaMjamANaM 2, virAhiyasaMjamANaM 3, avirAhiyasaMjamAsaMjamANaM 4, virAhiyasaMjamAsaMjamANaM 5, asaNNINaM 6, tAvasANaM 7, kaMdappiyANaM 8, caragaparivAyagANaM 9, kidivasiyANaM 10, tericchiyANaM 11, AjIviyANaM 12, AbhiogiyANaM 13, saliMgINaM daMsaNavAvanagANaM 14, eesi NaM devalogesu uvavajjamANANaM kassa kahiM uvavAe paNNatte ? [u. ] goyamA ! assaMjatabhaviyadavvadevANaM jahanneNaM bhavaNavAsIsu, ukkoseNaM uvarimagevijjaesu 1 / avirAhiyasaMjamANaM jahaneNaM sohammekappe, ukkoseNaM sabaTusiddhe vimANe 2 / virAhiyasaMjamANaM jahanneNaM bhavaNavAsIsu, ukkoseNaM sodhammekappe 3 / avirAhiyasaMjamA'saMjamANaM jahanneNaM sohammekappe, ukkoseNaM accuekappe 4 / virAhiyasaMjamAsaMjamANaM jahanneNaM bhavaNavAsIsu, ukkoseNaM jotisiesu 5 / asaNNINaM jahanneNaM bhavaNavAsIsu, ukkoseNaM vANamaMtaresu 6 / avasesA savve jahanneNaM bhavaNavAsIsu, ukkoseNaM vocchAmi-tAvasANaM jotisiesu 7 / kaMdappiyANaM sohammekappe 8 / caragaparivAyagANaM baMbhaloekappe 9 / kidivasiyANaM laMtagekappe 10 / tericchiyANaM sahassArekappe 11 / AjIviyANaM accuekappe 12 / AbhiogiyANaM accuekappe 13 / saliMgINaM daMsaNavAvanagANaM uvarimagevejjaesu 14 / 19. [pra. ] bhagavan ! (1) asaMyata bhavya dravyadeva, (2) akhaNDita saMyama vAlA, (3) khaNDita saMyama vAlA, (4) akhaNDita saMyamAsaMyama (dezavirati) vAlA, (5) khaNDita saMyamAsaMyama vAlA, (6) asaMjJI, (7) tApasa, (8) kAndarpika, (9) carakaparivrAjaka, (10) kilviSika, (11) tiryaMca, (12) AjIvika, (13) Abhiyogika, (14) darzana (zraddhA) bhraSTa vezadhArI, ye saba yadi devaloka meM utpanna hoM to, kisakA kahA~ upapAta (utpatti) hotA hai ? [u.] gautama ! (1) asaMyata bhavya dravyadevoM kA utpAda jaghanyataH bhavanavAsiyoM meM aura utkRSTataH Upara ke graiveyakoM meM hotA hai, (2) akhaNDita (avirAdhita) saMyama vAloM kA jaghanya saudharmakalpa meM aura utkRSTa prathama zataka : dvitIya uddezaka (75) First Shatak : Second Lesson 55555555555555555555555555$$$$$$$$$

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456 457 455 456 455 456 457 41 41 41 41 41 41 41 455 4 56 457 454 455 456 457 455 456 457 4 55 456 457 451 451 455 456 45 56 455 456 454 455 456 45 4 4 4 4 455 456 457 46 45 45 455 456 457 458 45 46 47 46 45 46 45 44 45 46 47 46 457 4 + sarvArthasiddha vimAna meM, (3) khaNDita saMyama vAloM kA jaghanya bhavanavAsiyoM meM aura utkRSTa saudharmakalpa meM, (4) akhaNDita saMyamAsaMyamI kA jaghanya saudharmakalpa meM aura utkRSTa acyutakalpa meM, (5) khaNDita saMyamAsaMyama vAloM kA jaghanya bhavanavAsiyoM meM aura utkRSTa jyotiSkadevoM meM, (6) asaMjJI jIvoM kA jaghanya Wan bhavanavAsiyoM meM aura utkRSTa vANavyantaradevoM meM aura zeSa sabakA utpAda jaghanya bhavanavAsiyoM meM hotA hai; urche Jr4TE BITT SINT T -() alat at weilfront # () arafant at t he # 4 (9) farurent a caricochou #, (90) febreroan al Mitchory # (99) fortelle at ma sahasrArakalpa meM, (12) AjIvikoM, (13) AbhiyogikoM kA acyutakalpa meM, aura (14) zraddhAbhraSTa vezadhAriyoM kA Upara ke graiveyakoM taka meM utpAda hotA hai| 19. (Q.) Bhante ! When destined to divine realms where do the following reincarnate (1) an unrestrained (here restrain relates toascetic-conduct) person destined to be a god (asamyat bhavya dravyadev), (2) restrained without a lapse (akhandit samyami), (3) restrained with lapses (khandit samyami), (4) restrained-unrestrained (desh-virati or $ partial detachment from sin and partial engagement in twelve types of si austerities) without a lapse (akhandit samyamasamyami), (5) restrainedunrestrained with lapses (khandit samyamasamyami), (6) non-sentient (asanjni), (7) Taapas (hermit), (8) Kandarpik, (9) Charak-parivrajak, 5 4i (10) Kilvishik, (11) animal (tiryanch), (12) Aajivak, (13) Aabhiyogik, and 41 (14) a heretic in ascetic garb (darshan-bhrasht-veshadhari)? 4 [Ans.) Gautam ! (1) an unrestrained person destined to be a god 41 (asamyat bhavya dravyadev) reincarnates at the lowest among Bhavan vasis (abode dwelling gods) and at the highest among the upper Graiveyak gods (a specific sector of celestial vehicle dwelling gods in space), (2) restrained without a lapse reincarnates at the lowest in Saudharma Kalp and at the highest in Sarvarthasiddha Vimaan, 41 (3) restrained with lapses reincarnates at the lowest among Bhavan- 41 vasis (abode dwelling gods) and at the highest in Saudharma Kalp, (4) restrained-unrestrained (desh-virati or partial detachment from sin and partial engagement in twelve types of austerities) without a lapse i 4 reincarnates at the lowest in Saudharma Kalp and at the highest in Achyut Kalp, (5) restrained-unrestrained with lapses reincarnates at the lowest among Bhavan-vasis (abode dwelling gods) and at the highest among Jyotishk Devas (Stellar gods), (6) non-sentient (asanjni) reincarnates at the lowest among Bhavan-vasis (abode dwelling gods) 4 and at the highest among Vanavyantar Devas (Interstitial gods), all the remaining reincarnate at the lowest among Bhavan-vasis (abode a55555 $$$$$$$$$ $$ $$ $$ $$ 55555555 $ $$ $$ $$ $$$ $ 5555 5 5 5 Le THE () ( 76 ) Bhagavati Sutra (1) 14145454545455 456 457 454 4 55 456 457 456 457 455 41 41 44 45 47 46 45 45 45 45

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555555555555555555555555555555555555 dwelling gods) and at the highest among -- (7) Taapas ( hermit) among Jyotishk Devas, (8) Kandarpik in Saudharma Kalp, (9) Charakparivrajak in Brahmalok Kalp, (10) Kilvishik in Lantak Kalp, (11) Tiryanch in Sahasrar Kalp, (12) Aajivak, (13) Aabhiyogik in Achyut Kalp, and (14) a faithless in ascetic garb in upper Graiveyaks. vivecana : vizeSa padoM kI vyAkhyA : asaMyata bhavya dravyadeva - (1) jo asaMyata - cAritra - pariNAmazUnya ho, kintu bhaviSya meM deva hone yogya ho, vaha asaMyata bhavya dravyadeva hai, arthAt jo sAdhu-samAcArI aura sAdhvAcAra kA pAlana karatA ho, kintu jisameM Antarika bhAva se sAdhutA na ho, kevala dravyaliMgadhArI ho, aisA bhavya yA abhavya mithyAdRSTi hai| yadyapi aise asaMyata bhavya dravyadeva meM mahAmithyAdarzanarUpa moha kI prabalatA hotI hai, tathApi jaba vaha cakravartI Adi aneka rAjA-mahArAjAoM dvArA sAdhuoM kA vandana- namana, pUjA, satkAra-sammAna Adi karate dekhatA hai to socatA hai ki maiM sAdhu bana jAU~ to merI bhI isI taraha vandanA, pUjA-pratiSThA Adi hone lagegI; phalataH isa prakAra kI pratiSThAmoha kI bhAvanA se vaha zramaNavrata pAlana karatA hai, Atmazuddhi ke uddezya se nahIM / usakI zraddhA pravrajyA tathA kriyAkalApa pUrNa hai, vaha AcaraNa bhI pUrNatayA karatA hai, parantu cAritra ke pariNAma se zUnya hone se asaMyata hai| avirAdhita saMyamI - dIkSAkAla se lekara anta taka jisakA cAritra kabhI bhaMga na huA ho, vaha akhaNDita saMyamI hai| ise ArAdhaka saMyamI bhI kahate haiN| virAdhita saMyamI - isakA svarUpa avirAdhita saMyamI se viparIta hai| jisane mahAvratoM kA grahaNa karake unakA bhalIbhA~ti pAlana nahIM kiyA hai, saMyama kI virAdhanA kI hai, vaha virAdhita saMyamI, khaNDita saMyamI yA virAdhaka saMyamI hai| avirAdhita saMyamAsaMyamI - jo dezavirati grahaNa karake anta taka akhaNDita rUpa se usakA pAlana karatA hai use ArAdhaka saMyamAsaMyamI kahate haiN| virAdhita saMyamAsaMyamIjisane dezavirati grahaNa karake usakA bhalIbhA~ti pAlana nahIM kiyA ho, use virAdhita saMyamAsaMyamI kahate haiM / aMsajJI jIva - jisake manolabdhi nahIM hai, aisA asaMjJI jIva akAmanirjarA karatA hai, isa kAraNa vaha devaloka jA sakatA hai| tApasa- vRkSa se gire : hue pattoM Adi ko khAkara udaranirvAha karane vAlA bAla-tapasvI / kAndarpika- jo sAdhu ha~sor3a-hAsyazIla ho| aisA sAdhu cAritraveza meM rahate hue bhI hAsyazIla hone ke kAraNa aneka prakAra kI vidUSaka kI-sI ceSTAe~ karatA hai / athavA kandarpa arthAt kAma-sambandhI vArttAlApa karane vAlA sAdhu bhI kAndarpika kahalAtA hai| carakaparivrAjaka - gerue yA bhagave raMga ke vastra pahanakara sAmUhika bhikSA dvArA AjIvikA karane vAle tridaNDI, kucchoTaka Adi / kilviSika - jo jJAna kA, kevalI, dharmAcArya aura saba sAdhuoM kA avarNavAda karatA hai aura pApamaya bhAvanA vAlA hai, vaha kilviSika sAdhu hai| kilviSika sAdhu vyavahAra se cAritravAna bhI hote haiN| tiryaMca - dezavirati zrAvakavrata kA pAlana karane vAle ghor3e, gAya Adi / jaise- nandana maNihAra kA jIva meMDhaka ke rUpa meM zrAvakavratI thA / AjIvika - ( 9 ) nagna rahane vAle gozAlaka ke ziSya, (2) labdhiprayoga karake avivekI logoM dvArA khyAti prApta karane yA mahimA - pUjA ke lie tapa aura cAritra kA anuSThAna karane vAle, aura (3) avivekI logoM meM camatkAra dikhalAkara apanI AjIvikA upArjana karane vAle / Abhiyogika-vidyA aura maMtra Adi kA yA cUrNa Adi ke yoga kA prayoga karanA aura dUsaroM ko apane vaza meM karanA abhiyoga kahalAtA hai| jo sAdhu vyavahAra se to saMyama kA pAlana karatA hai, kintu maMtra, taMtra, yaMtra, bhUtikarma, praznAprazna, nimitta, cUrNa Adi ke prayoga dvArA dUsare ko AkarSita karatA hai, vazIbhUta karatA hai, vaha Abhiyogika kahalAtA 51 prathama zataka: dvitIya uddezaka (77) phaphaphaphaphaphaphaphaphaphaphapha First Shatak: Second Lesson

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445 456 457 454 455 456 457 454 455 456 457 455 456 457 455 456 457 41 41 41 44 45 44 45 46 455 456 457 444 4545454545454545454 $444 445 44 45 46 4545454545454545454545454545454545454545454545 U darzanabhraSTasaliMgI-sAdhu ke veza meM hote hue bhI darzanabhraSTa-nihnava darzanabhraSTa-svavezadhArI hai| aisA sAdhaka Agama ke anusAra kriyA karatA huA bhI nihnava hotA hai, jina-darzana se viruddha prarUpaNA karatA hai, jaise-jmaali| (vRtti, patrAMka 49-50) (vizeSa varNana ke lie aupapAtikasUtra kA upapAta prakaraNa dekheM) Elaboration-Asamyat bhavya dravya dev--One who is unrestrained in ascetic-conduct and has no aspiration for liberation but is still destined to be a god is called asamyat bhavya dravyadev. In other words one who physically or ritually follows the ascetic praxis and conduct but is i spiritually devoid of the nobility of an ascetic, who is an ascetic in $1 appearance only (dravyalingadhari), is in fact a mithyadrishti (unrighteous) irrespective of his being worthy or unworthy of liberation. Although such asamyat bhavya dravya dev is plagued with intense affinity for heretics, when he witnesses many emperors and kings bowing, respecting, worshiping and honouring ascetics, he thinks of becoming an ascetic to gain such respect etc. Thus he becomes an ascetic and observes ascetic conduct coveting such adoration and not aspiring for spiritual purity. Although his faith, initiation and ritual observation is immaculate, in absence of right aspiration he remains unrestrained (asamyat). Aviradhit samyami (restrained without a lapse)--One who has no lapse in conduct right from the point of initiation till the end is called aviradhit samyami oraaraadhak samyami. Viradhit samyami (restrained with lapses)--He is opposite of aviradhit samyami. One who has accepted the great vows but has not observed them properly and has $1 committed transgression is called aviradhit samyami, khandit samyami 4 or viradhak samyami. Aviradhit Samyamasamyami (restrained#unrestrained without lapse)-One who has accepted desh-virati (partial detachment from sin and partial engagement in twelve types of 55 austerities) and observes the same without a lapse is called aviradhit i samyamasamyami. Viradhit samyamasamyami (restrained-unrestrained with lapses)-One who has accepted desh-virati but does not observe the same immaculately is called viradhit samyamasamyami. 5 Asanjni jiva--A being not endowed with mind is called asanjni jiva or non-sentient being. It may shed karmas involuntarily and as a consequence may reincarnate in divine realms. Taapas-A hermit who subsists on naturally fallen fruits and leaves 1 from trees. Kandarpik-An ascetic who is frolicsome is called Kandarpik. 4 Such ascetic acts like a comedian due to his jolly nature. An ascetic who i indulges in erotic conversation is also called Kandarpik. Charak 454 455 456 45 44 45 46 47 46 455 456 457 454 455 454 455 456 457 451 44444 45454545455 456 457 455 456 457 454 455 456 454 455 456 457 Tarte (8) (78) Bhagavati Sutra (1) 2441 41 41 41 41 41 41 41 414 415 4 4 4 4 4 4 455 456 457 41 41 41 414 415 455 456 457 455 456 454

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414141414141414 415 416 417 414 415 41414141414141414141415 554 parivrajak-mendicants in saffron garb who seek alms in groups. They also include Tridandis and Kuchchhotaks. Kilvishik-an ascetic with impious attitude who slanders right knowledge, Kevali, acharya and other ascetics. Such ascetics could, at the same time, be immaculate in their conduct. Tiryanch-those horses, cows and other animals who partially observe vows for laity. For example Nandan Manihar when reborn as a frog observed vows for laity. Aajivak-(1) the disciples of Goshalak who remained unclad; (2) those who become famous among the superstitious by displaying miracles or those who indulge in rituals for drawing devotees who worship; and (3) who earn their living by display of miracles before the superstitious. Aabhiyogik-use of mantras, sorcery and black magic to influence and control people is called abhiyoga. An ascetic who apparently observes ascetic conduct but employs all these methods to attract people and cast his spell on them is called abhiyogik. Darshanbhrasht samalingi-heretic in ascetic garb. He is one who goes against the scriptures and still observes the conduct selectively, a nihnava (mendacious seceder) like Jamali. (Vritti, leaves 49-50; see Upapat section of Aupapatik Sutra) mish 3ry LIFE-SPAN OF NON-SENTIENT BEINGS 20. [pra. ] kativihe NaM bhaMte ! asaNNiyAue paNNatte ? [3. ] There ! Tulere tafov trg Joonati R 787-7254-3TH OO 3409, tirikkhajoNiya-asaNNiAue 2, maNussaasaNNiAue 3, devaasaNNiAue 4 / 20. [pra. ] bhagavan ! asaMjJI kA AyuSya kitane prakAra kA hai ? [3. ] 104 ! 37Hsit Hot Biryol ar ychle T Ten- F409-3THIsit orgen, fredaasaMhI AyuSya, manuSya-asaMjJI AyuSya aura deva-asaMjJI aayussy| 20. (Q.) Bhante ! Of how many types is the life-span (ayushya) of an asanjni (non-sentient being)? [Ans.) Gautam ! The life-span of an asanjni (non-sentient being) is of four types-Nairayik-asanjni ayushya (as non-sentient infernal beings), Tiryanch-asanjni ayushya (as non-sentient animals), Manushya-asanjni ayushya (as non-sentient human beings) and Deva-asanjni ayushya (as non-sentient divine beings). 29. [. ] 3tooft op via ! ia fos Figur33 gofa, farcrenilor roj qarts, gaNussAyaM pakarei, devAuyaM pakarei ? prathama zatakaH dvitIya uddezaka (79) First Shatak : Second Lesson $1451 451 451 451 451 451 451 455 456 457 454 455 456 457 45 5 456 454141414 45454545

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__ [u. ] haMtA goyamA ! neraiyAuyaM pi pakarei, tirikkhajoNiyAuyaM pi pakarei, maNussAuyaM pi pakarei, . # devAuyaM pi pkrei| neraiyAuyaM pakaremANe jahanneNaM dasa vAsasahassAI, ukkoseNaM paliovamassa Wan asaMkhejjaibhAgaM pkreti| tirikkhajoNiyAuyaM pakaremANe jahanneNaM aMtomuhattaM, ukkoseNaM paliovamassa * asaMkhejjaibhAgaM pkrei| maNussAue vi evaM cev| devAuyaM pakaremANe jahA neriyaa| 21. [pra. ] bhagavan ! asaMjJI jIva kyA naraka kA AyuSya upArjana karatA hai, tiryaMcayonika kA # AyuSya upArjana karatA hai, manuSya kA AyuSya bhI upArjana karatA hai yA deva kA AyuSya upArjana karatA hai? ma [u. ] hA~, gautama ! vaha naraka kA AyuSya bhI upArjana karatA hai, tiryaMca kA, manuSya kA aura deva kA AyuSya bhI upArjana karatA hai| nAraka kA AyuSya upArjana karatA huA asaMjJI jIva jaghanya dasa hajAra varSa kA OM aura utkRSTa palyopama ke asaMkhyAtaveM bhAga kA upArjana karatA hai| tiryaMcayoni kA AyuSya upArjana karatA huA 5 + asaMjJI jIva jaghanya antarmuhUrta kA aura utkRSTa palyopama ke asaMkhyAtaveM bhAga kA tathA manuSya kA AyuSya bhI OM itanA hI upArjana karatA hai aura deva AyuSya kA upArjana bhI naraka ke AyuSya ke samAna karatA hai| 4i 21. (Q.) Bhante ! Does a non-sentient being earn (acquire karmas responsible for) Nairayik ayushya (life-span as non-sentient infernal being), Tiryanch ayushya (life-span as non-sentient animal), Manushya ayushya (life-span as non-sentient human being) or Dev ayushya (lifespan as non-sentient divine being)? ___[Ans.] Yes, Gautam ! It earns (acquires karmas responsible for) Nairayik ayushya (life-span as infernal being), Tiryanch ayushya (life span as animal), Manushya ayushya (life-span as human being) and Dev Wan ayushya (life-span as divine being) as well. While acquiring karmas responsible for life-span as an infernal being he does so for a span of minimum ten thousand years and a maximum of innumerable fraction of a Palyopam. While acquiring those for life-span as an animal he does so for a span of minimum Antar-muhurt and a maximum of innumerable 4i fraction of a Palyopam. While acquiring those for life-span as a human * being he does so for a span same as an animal. While acquiring those for life-span as divine being he does so for a span same as an infernal being. 22. [pra.] eyassa NaM bhaMte ! neraiyaasaNNiAuyassa tirikkhajoNiyaasaNNiAuyassa maNussaasaNNiAuyassa devaasaNNiAuyassa ya kayare kayarehiMto jAva visesAhie vA ? [u.] goyamA ! savvatthove devaasaNNiAue, maNussaasaNNiAue asaMkhejjaguNe, tiriyajoNiyaasaNNiAue asaMkhejjaguNe, neraiyaasaNNiAuye asNkhejjgunne| sevaM bhaMte ! sevaM bhaMte ! ti|| // paDhame sae : bitio uddeso samatto // bhagavatIsUtra (1) (80) Bhagavati Sutra (1)

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ja Wan 55555555555555555555555555555 22. [pra. ] bhagavan ! nAraka-asaMjJI-AyuSya, tiryaMca-asaMjJI-AyuSya, manuSya-asaMjJI-AyuSya aura deva-asaMjJI-AyuSya; inameM kauna kisase alpa, bahuta, tulya yA vizeSAdhika hai? [u.] gautama ! deva-asaMjJI-AyuSya; sabase kama hai, usakI apekSA manuSya-asaMjJI-AyuSya asaMkhyAtaguNA hai, usase tiryaMca-asaMjJI-AyuSya asaMkhyAtaguNA hai aura usase bhI nAraka-asaMjJIAyuSya asaMkhyAtaguNA hai| 'he bhagavan !' (jaisA Apa pharamAte haiM), vaha isI prakAra hai, vaha isI prakAra hai|' aisA kahakara gautama svAmI saMyama aura tapa se apanI AtmA ko bhAvita karate hue vicaraNa karane lge| 22. (Q.) Bhante ! Of Nairayik-asanjni ayushya (life-span as nonsentient infernal beings), Tiryanch-asanjni ayushya (life-span as nonsentient animals), Manushya-asanjni ayushya (life-span as non-sentient human beings) and Deva-asanjni ayushya (life-span as non-sentient divine beings) which one is more, less, equal or much more as compared with the others ? (Ans.] Gautam ! Deva-asanjni ayushya (life-span as non-sentient divine beings) is minimum, Manushya-asanjni ayushya (life-span as sentient human beings) is innumerable times more than that, Tiryanch-asanjni ayushya (life-span as non-sentient animals) is further innumerable times more than that and Nairayik-asanjni ayushya (lifespan as non-sentient infernal beings) is even further innumerable times more than that. "Bhante ! Indeed that is so. Indeed that is so." With these words ascetic Gautam paid homage and obeisance to Bhagavan Mahavir and resumed his activities enkindling (bhaavit) his soul with asceticdiscipline and austerities. vivecana : asaMjJI-AyuSya-vartamAna bhava meM jo jIva viziSTa saMjJA se rahita hai, vaha paraloka ke yogya jo AyuSya bA~dhatA hai, use asaMjJI-AyuSya kahate haiN| asaMjJI ke manolabdhi nahIM hai, kintu Antarika adhyavasAya hote haiM, vaha unase karmabandha karatA hai| // prathama zataka : dvitIya uddezaka samApta // ____Elaboration-Asanjni ayushya (life-span as non-sentient) The bondage of karmas responsible for life-span of next birth by a being devoid of the special quality of sentience is asanjni ayushya. Although a non-sentient being does not have mind it is endowed with the faculty of intent and that is the cause of bondage of karmas. * END OF THE SECOND LESSON OF THE FIRST SHATAK * prathama zataka :dvitIya uddezaka (81) First Shatak : Second Lesson 5555555555555555555555555555555

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prathama zataka : tRtIya uddezaka FIRST SHATAK (Chapter One): THIRD LESSON kAMkSA - pradoSa KANKSHA PRADOSH (ABERRATION OF DESIRE) kAMkSAmohanIya karma-sambandhI SaDdvAra SIX SOURCES OF ABERRATION OF DESIRE 1. [ pra. 1 ] jIvANaM bhaMte ! kaMkhAmohaNijje kamme kaDe ? [u. ] haMtA, kaDe / 1. [ pra. 1 ] bhagavan ! kyA jIvoM kA kAMkSAmohanIya karma kRta kiyA huA hai ? [ u. ] hA~, gautama ! vaha kRta hai| 1. [Q. 1] Bhante ! Are the kanksha-mohaniya karmas (desire deluding karmas) of living beings acquired ones? [Ans.] Yes, they are acquired ones. [pra. 2] se bhaMte ! kiM deseNaM dese kaDe 1, deseNaM savve kaDe 2, savveNaM dese kaDe 3, savveNaM savve kaDe 4 ? [u. ] goyamA ! no deseNaM dese kaDe 1, no deseNaM savve kaDe 2, no savveNaM dese kaDe 3, savveNaM savve kaDe 4 / [pra. 2 ] bhagavan ! kyA vaha deza se dezakRta hai, deza se sarvakRta hai, sarva se dezakRta hai athavA sarva se sarvakRta hai ? [ u. ] gautama ! vaha deza se dezakRta nahIM hai, deza se sarvakRta nahIM hai, sarva se dezakRta nahIM hai, sarva se sarvakRta hai| phra [Q. 2] Bhante ! Were they acquired in part by a part, in part by the whole, as the whole by a part or as the whole by the whole ? [Ans.] Gautam ! (They were acquired) not as a part by a part, not as a part by the whole, not as the whole by a part but as the whole by the whole. 2. [ pra. 1 ] neraiyANaM bhaMte ! kaMkhAmohaNijje kamme kaDe ? [u. ] haMtA, kaDe jAva savveNaM kaDe 4 / [ 2 ] evaM jAva vemANiyANaM daMDao bhANiyavvo / 2. [ pra. 1 ] bhagavan ! kyA nairayikoM kA kAMkSAmohanIyakarma kRta hai ? [u.] hA~, gautama ! kRta, yAvat sarva se sarvakRta hai| [ 2 ] isa prakAra se yAvat caubIsa hI daNDakoM meM vaimAnika paryanta AlApaka kahanA cAhie / bhagavatIsUtra ( 1 ) (82) phaphaphaphaphaphaphaphapha Bhagavati Sutra (1) phaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan

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phra pilllitit*t*t*************************************** 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 2. [Q. 1] Bhante ! Are the kanksha mohaniya karmas (desire deluding karmas) of infernal beings acquired ones? [Ans.] Yes, they are acquired ones.... and so on up to ... as the whole by 5 the whole. [2] This statement should be repeated for all the twenty four Dandaks (places of suffering) up to Vaimaniks. 3. [ pra. 1 ] jIvA NaM bhaMte! kaMkhAmohaNijjaM kammaM kariMsu ? [u. ] haMtA, kariMsu / 3. [ pra. 1 ] bhagavan ! kyA jIvoM ne kAMkSAmohanIya karma kA upArjana kiyA hai ? [u.] hA~, gautama ! kiyA hai| 3. [Q. 1] Bhante ! Have the kanksha-mohaniya karmas (desire deluding karmas) been acquired by infernal beings? [Ans.] Yes, they have been acquired. [pra.2 ] taM bhaMte! kiM deseNaM detaM kariMtu 4 ? [u. ] eteNaM abhilAveNaM daMDao bhANiyabbo jAva vemANiyANaM / [ 3 ] evaM kareMti / ettha vi daMDao jAva vemANiyANaM / [ 4 ] evaM karessaMti / ettha vi daMDao jAva vemANiyANaM / [5] evaM cite - ciNiMsu, ciNaMti, cinnissNti| uvacite-uvaciNiMsu, uvaciNaMti, uvaciNissaMti / udIreMsu, udIreMti, udIrissaMti / vediMsu, vedeMti, vedissNti| nijjareMsu, nijjareMti, nijjaritsaMti / gAhA - kaDa, cita, uvacita, udIriyA, vediyA ya, nijjiNNA / Adi tie caubhedA, tiyabhedA pacchimA tiNNi // 1 // [pra. 2] 'bhagavan ! kyA vaha deza se dezakRta hai ?' ityAdi vaimAnika daNDaka taka pUrvokta prazna yathAvat karanA cAhie / [ u. ] yaha AlApaka bhI yAvat vaimAnika paryanta caubIsa hI daNDakoM meM AlApaka kahanA caahie| [ 3, 4 ] isI prakAra karate haiM aura 'kareMge' yaha donoM AlApaka bhI yAvat vaimAnika paryanta caubIsa hI daNDakoM meM kahanA caahie| [5] isI prakAra (kRta ke tInoM kAla kI taraha) cita -caya kiyA aura caya karate haiM, caya kareMge; upacita- upacaya kiyA, upacaya karate haiM, upacaya kareMge, udIraNA kI, udIraNA karate haiM, udIraNA kareMge; vedana kiyA, vedana karate haiM, vedana kareMge; nirjIrNa kiyA, nirjIrNa karate haiM, nirjIrNa kareMge, ina saba padoM kA caubIsa hI daNDakoM ke sambandha meM pUrvavat kathana karanA (AlApaka kahanA) cAhie / gAthArtha - kRta, cita, upacita, udIrNa, vedita aura nirjIrNa; itane abhilApa yahA~ kahane haiN| inameM se kRta, cita aura upacita meM eka-eka ke cAra-cAra bheda haiM; arthAt -sAmAnya kriyA, bhUtakAla kI kriyA, First Shatak: Third Lesson prathama zataka : tRtIya uddezaka (83) 19555559595955555595555 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 59595959595552 tmillli*******************mitimitimitimiE Wan

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) ) )) ))) ) ))) )) ) )) )) )) Bu Bu Bu Bu Bu Bu Bu Bu Bu %%%%%%%%%%%%%%%%%%%%%%%%%%% OM vartamAnakAla kI kriyA aura bhaviSyakAla kI kriyaa| pichale tIna padoM meM sirpha tIna kAla sambandhI kriyA hai kahanI hai| 5 [Q.2] Bhante ! Have they been acquired as a part of a part ? All the ki aforesaid questions should be repeated here for all the twenty four Dandaks (places of suffering) up to Vaimaniks? [Ans.) All the aforesaid answers should also be repeated here for all the twenty four Dandaks (places of suffering) up to Vaimaniks? [3,4] In the same way all questions and answers related to present continuous tense (are being acquired) and future tense (will be acquired) should be 4 repeated here for all the twenty four Dandaks (places of suffering) up to Vaimaniks. [5] In the same way (about the three tenses) all questions and answers related to the following actions should be repeated here for all the twenty four Dandaks (places of suffering) up to Vaimaniks-did, do and will assimilate (chaya), augment (upachaya), cause fruition (udiran), suffer (vedan) and separate or shed (nirjaran). The verse-Statements about to acquire (krit), to assimilate (chaya), to augment (upachaya), to cause fruition (udiran), to suffer (vedan) and to separate or to shed (nirjaran) have to be given here. Of these first three have four variants (general, past, present and future) and the last three have only three (past, present and future). kAMkSAmohanIya vedana SUFFERING OF KANKSHA MOHANIYA KARMAS 4. [pra.] jIvA NaM bhaMte ! kaMkhAmohaNijjaM kammaM vedeti ? [u. ] haMtA, vedeti| 4. [pra. ] bhagavan ! kyA jIva kAMkSAmohanIya karma kA vedana karate haiM (bhogate haiM) ? [u. ] hA~, vedana karate haiN| 4. (Q.) Bhante ! Do living beings experience (the fruits of) kankshamohaniya karmas ? ___ [Ans.] Yes, they do. 5. [pra. ] kahaM NaM bhaMte ! jIvA kaMkhAmohaNijjaM kammaM vedeti ? [u. ] goyamA ! tehiM tehiM kAraNehiM saMkiyA kaMkhiyA vitigichiyA bhedasamAvatrA, kalusasamAvanA evaM khalu jIvA kaMkhAmohaNijjaM kammaM vedeti| BFFTing Ting Ting Ting Ting Ting Ting $$$ 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 )) )) ))) )) )) )) ) ) )) bhagavatIsUtra (1) (84) Bhagavati Sutra (1) Wan Wan 555555555555555555555555555558

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5. [pra. ] bhagavan ! jIva kAMkSAmohanIya karma ko kisa prakAra vedate haiM ? ___ [u.] gautama ! una-una (amuka-amuka) kAraNoM se zaMkAyukta, kAMkSAyukta, vicikitsAyukta, bhedasamApana evaM kaluSasamApanna hokara; jIva kAMkSAmohanIya karma kA vedana karate haiN| 5. (Q.) Bhante ! How do living beings experience (the fruits of) kanksha-mohaniya karmas ? (Ans.] Gautam ! Living beings experience (the fruits of) kankshamohaniya karmas for various causes that poison their mind with doubt (shanka yukt), desire for other faith (kanksha yukt), incredulity (vichikitsa yukt), disjunction (bhed samapanna) and spite (kalush samapanna). ArAdhaka-svarUpa TRUE FOLLOWER 6. [pra. 1 ] se nUNaM bhaMte ! tameva saccaM NIsaMkaM jaM jiNehiM paveiyaM ? [u. ] haMtA, goyamA ! tameva saccaM NIsaMkaM jaM jiNehiM pveiyN| 6. [pra. 1 ] bhagavan ! kyA vahI satya aura niHzaMka hai, jo jina bhagavantoM ne kahA hai ? [u. ] hA~, gautama ! vahI satya aura niHzaMka hai, jo jinezvaradeva dvArA prarUpita hai| 6. [Q. 1] Bhante ! Is that alone true and beyond doubt which has been propounded by Jinas? ___ [Ans.] Yes, Gautam ! Only that is true and beyond doubt which has been propounded by Jinas. [pra. 2 ] se nUNaM bhaMte ! evaM maNaM dhAremANe, evaM pakaremANe evaM ciTemANe, evaM saMvaremANe ANAe ArAhae bhavati ? [u. ] haMtA, goyamA ! evaM maNaM dhAremANe jAva bhvti| [pra. 2 ] bhagavan ! (vahI satya aura niHzaMka hai) isa prakAra mana meM nizcaya karatA huA, usI taraha AcaraNa karatA huA, kahatA huA, isI taraha saMvara karatA huA jIva kyA AjJA kA ArAdhaka hotA hai ? [u. ] hA~, gautama ! isI prakAra mana meM nizcaya karatA huA yAvat AjJA kA ArAdhaka hotA hai| [Q.2] Bhante ! By resolutely accepting the aforesaid, by translating it into his conduct, by saying so and thereby blocking the inflow of karmas does a living being become a true follower (aaraadhak) of the commands (of Jina)? (Ans.] Yes, Gautam ! By resolutely accepting the aforesaid, ... and so on up to... a living being becomes a true follower (aaraadhak) of the commands (of Jina). . (85) First Shatak: Third Lesson prathama zataka : tRtIya uddezaka 5%%%%%% %%% %%% %%%% %%% % %%% %% %%% %%% %%

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phaphaphaphaphaphaphaphaphaphaphaphaphapha 5 Wan Wan ttttttttttttt*tmilll*************tmiVVVS 5 vivecana : kAMkSAmohanIya- jo karma jIva ko mohita yA bhrAnta banAtA hai, use mohanIya karma kahate haiN| mohanIya karma ke do bheda haiM-cAritramohanIya aura darzanamohanIya / yahA~ cAritramohanIya karma ke viSaya meM prazna nahIM hai| 5 isIlie mohanIya zabda ke sAtha 'kAMkSA' zabda jor3A gayA hai| kAMkSAmohanIya-darzanamohanIya kA hI bheda hai| kAMkSA kA artha hai - sva- darzana ke prati aruci tathA anya darzanoM ko svIkAra karane kI icchA krnaa| saMzayamohanIya, phra vicikitsAmohanIya, parapAkhaNDaprazaMsAmohanIya Adi kAMkSAmohanIya ke antargata bheda haiN| kAMkSAmohanIya kA grahaNa kaise ? -karma yA kArya cAra prakAra se hotA hai, udAharaNArtha - eka manuSya apane zarIra ke ekadeza- hAtha se vastra kA eka bhAga grahaNa karatA hai, yaha ekadeza se ekadeza kA grahaNa karanA hai| isI prakAra hAtha se sAre vastra kA grahaNa kiyA to yaha ekadeza se sarva kA grahaNa karanA hai; yadi samasta zarIra se vastra ke eka bhAga ko grahaNa kiyA to sarva se ekadeza kA grahaNa huA; sAre zarIra se sAre vastra ko grahaNa kiyA to sarva se sarva kA grahaNa karanA huaa| prastuta prakaraNa meM deza kA artha hai-AtmA kA ekadeza aura eka samaya meM grahaNa kiye vAle karma kA ekdesh| agara AtmA ke ekadeza se karma kA ekadeza kiyA to yaha deza se ekadeza kI kriyA pha kii| agara AtmA ke ekadeza se sarva karma kiyA, to yaha deza se sarva kI kriyA huI / sampUrNa AtmA se karma kA 5 ekadeza kiyA, to sarva se deza kI kriyA huI aura sampUrNa AtmA 'samagra karma kiyA to sarva se sarva kI kriyA huI |kAMkSAmohanIya karma sarva se sarvakRta hai, arthAt samasta AtmapradezoM se samasta kAMkSAmohanIya karma kiyA huA pha hai| pUrvokta caubhaMgI meM se yahA~ cauthA bhaMga hI grahaNa kiyA gayA hai| Wan jAne Wan Wan Wan 'cita' Adi padoM kA svarUpa - karma - pudgaloM kA grahaNa karanA 'caya' hai, aura bAra-bAra caya karanA 'upacaya' hai| athavA abAdhAkAla samApta hone ke pazcAt gRhIta karma - pudgaloM ko vedana karane ke lie niSecana (karmadalikoM kA vargIkaraNa) karanA, udayAvalikA meM sthApita karanA 'upacaya' kahA jAtA hai| 'udIraNA', 'vedanA' 5 aura 'nirjarA' kA svarUpa pahale batAyA cukA hai| udIraNA Adi cirakAla taka nahIM rahate, ataeva unameM sAmAnyakAla nahIM batAyA gayA hai| isalie udIraNA Adi meM sirpha tIna prakAra kA kAla batAyA hai| Wan phra zaMkA Adi padoM kA svarUpa- sarvajJabhASita tattvoM meM sandeha karanA zaMkA hai| anyadarzana ko grahaNa karane kI icchA karanA kAMkSA hai| bhrAnti yA anizcitatA va brahmacarya Adi AcAra- pAlana ke phala ke viSaya meM saMzaya karanA vicikitsA hai| buddhi meM dvaidhIbhAva (buddhibheda) utpanna honA bhedasamApannatA hai, jinendra bhagavAna dvArA pratipAdita tattva viparIta rUpa se samajhanA kaluSasamApannatA hai| kAMkSAmohanIya karma ko haTAne kA prabala kAraNa- chadmasthatAvaza jaba kabhI kisI tattva yA jinaprarUpita tathya ke viSaya meM zaMkA Adi upasthita ho, taba 'tameva saccaM NIsaMkaM jaM jiNehiM paveiyaM - isI sUtra ko hRdayaMgama kara le to vyakti kAMkSAmohanIya karma se baca sakatA hai aura jinAjJArAdhaka ho sakatA hai| (vRtti, patrAMka 52 ) Elaboration-Kanksha-mohaniya karmas-The karma that beguiles and deludes a being is called mohaniya karma. It is of two typesChaaritra mohaniya (conduct deluding) and Darshan mohaniya (perception/faith deluding). As the inquiry here is not about conduct deluding karma, a prefix kanksha has been added with mohaniya. phra Kanksha mohaniya is a category of darshan mohaniya karma phra (perception deluding karma). Kanksha means dislike for one's own faith phra phra and desire to accept other faiths. Samshaya (doubt ) mohaniya, vichikitsa 5 5 Bhagavati Sutra (1) Wan 5 bhagavatIsUtra (1) (86) kmitittmi***************************mik Wan 5

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45454 455 456 45 46 47 46 45 46 47 48 41454545454545454545454 455 4 455 456 455 456 457 455 456 45 (incredulity) mohaniya and parapakhand-prashamsha (praise of other dogmas) mohaniya are sub-categories of kanksha mohaniya karma. Acquisition of kanksha mohaniya-The act of acquisition is done four ways. For example-if a person acquires a part (desh) of a cloth with a part (hand) of his body, it is called acquiring a part by a part. If he acquires the whole cloth with a part (hand) of his body, it is called acquiring the whole by a part. If he acquires a part of the cloth with his whole body, it is called acquiring a part by the whole. And if he acquires the whole cloth with his whole body, it is called acquiring the whole by the whole. Here desh refers to one soul-space-point and one fraction of karmas acquired in one Samaya. If the soul has acquired one fraction of the karma by one soul-space-point it is part by a part. If the soul has acquired the whole of the karma by one soul-space-point it is the whole by a part. If the soul has acquired one fraction of the karma by every soul-space-point it is part by the whole. If the soul has acquired the whole of the karma by every soulspace-point it is the whole by the whole. The kanksha mohaniya karma is classified as the whole by the whole, which means that the soul acquires the whole of the karma by every soul-space-point. This is the fourth of the four aforesaid kinds of acts of acquisition. TECHNICAL TERMS Chaya-acquisition of karma particles by soul-space-points. Upachaya-augmentation of karmas. This also means reorganization of karma particles aimed at premature suffering. Udirana, vedana and nirjara have already been explained. As these activities are not eternal, general period is not applicable to these, only three (past, present and future) are applicable. Shanka-to have doubt in the word of the omniscient. Kanksha--to have desire to follow other faith. Vichikitsa-incredulity and uncertainty on the Word as well as benefits of following the ascetic conduct including brahmacharya. Bhed-disjunction; to be in two minds. Kalush-spiteful misinterpretation of the Word. Effective method to rid of kanksha mohaniya karma-When faced with doubt and other said misconceptions about some fundamentals or concepts propounded by Jina if one repeats and meditates on this aphorism-'Only that is true and beyond doubt which has been propounded by Jinas.' He can save himself from the kanksha mohaniya karma and become a true follower of the Word of Jina. (Vritti, leaf 52) | prathama zatakaH tRtIya uddezaka (87) First Shatak : Third Lesson F141454 455 454 455 456 457 455 456 457 455 456 457 454 455 456 454 455 456 457 455 456 454545454

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B) ))))) ) )))) ))))))))))))))))))) - astitva-nAstitva pariNamana EXISTENCE AND NON-EXISTENCE 7. [pra. 1 ] se nUNaM bhaMte ! atthittaM atthitte pariNamai, natthittaM natthitte pariNamati ? [u. ] haMtA, goyamA ! jAva prinnmti| 7. [pra. 1 ] bhagavan ! kyA astitva astitva meM pariNata hotA hai tathA nAstitva nAstitva meM pariNata hotA hai? [u. ] hA~, gautama ! astitva astitva meM pariNata hotA hai aura nAstitva nAstitva meM pariNata hotA hai| 7. [Q. 1] Bhante ! Does condition of existence (astitva) transform (parinat) into condition of existence and condition of non-existence (anastitva) transform into condition of non-existence ? (Ans.) Yes, Gautam ! Condition of existence transforms into condition of existence and condition of non-existence transforms into condition of non-existence. [pra. 2 ] jaM taM bhaMte ! atthittaM atthitte pariNamati, natthittaM natthitte pariNamati taM kiM payogasA; vIsasA? [u. ] goyamA ! payogasA vi taM, vIsasA vi tN| [pra. 2 ] bhagavan ! vaha jo astitva astitva meM pariNata hotA hai aura nAstitva nAstitva meM pariNata hotA hai, so kyA vaha prayoga (jIva ke vyApAra yA prayatna) se pariNata hotA hai athavA svabhAva se ? [u. ] gautama ! vaha prayoga se bhI pariNata hotA hai aura svabhAva se bhI pariNata hotA hai| (Q. 2] Bhante ! Is this transformation of condition of existence into state of existence and condition of non-oxistence into state of nonexistence induced or natural ? (Ans.] Gautam ! This transformation is induced as well as natural. OM [pra. 3 ] jahA te bhaMte ! atthittaM atthitte pariNamai tahA te natthittaM natthitte pariNamati ? jahA te natthittaM natthitte pariNamati tahA te atthittaM atthitte pariNamati ? ___ [u. ] haMtA, goyamA ! jahA me asthittaM asthitte pariNamati tahA me natthittaM natthitte pariNamati, jahA me natthittaM natthitte pariNamati tahA me atthittaM atthitte prinnmti| [pra. 3 ] bhagavan ! jaise Apake mata se astitva astitva meM pariNata hotA hai, usI prakAra nAstitva nAstitva meM pariNata hotA hai? aura jaise Apake mata se nAstitva nAstitva meM pariNata hotA hai, usI ke prakAra astitva astitva meM pariNata hotA hai ? E [u.] gautama ! jaise mere mata se astitva astitva meM pariNata hotA hai, usI prakAra nAstitva Wan nAstitva meM pariNata hotA hai aura jisa prakAra mere mata se nAstitva nAstitva meM pariNata hotA hai; usI prakAra astitva astitva meM pariNata hotA hai| | bhagavatIsUtra (1) (88) Bhagavati Sutra (1) %%% %%%% %%% %$$$ $ $$ $ $$ $$ $$$ $$ $

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1555555555555555555555555555555 [Q.3] Bhante ! As according to you condition of existence transforms into condition of existence, does it imply that condition of non-existence transforms into condition of non-existence ? Also, as according to you condition of non-existence transforms into condition of non-existence, does it imply that condition of existence transforms into condition of existence ? [Ans.] Gautam ! As according to me condition of existence transforms into condition of existence, it implies that condition of non-existence transforms into condition of non-existence. Also, as according to me condition of non-existence transforms into condition of non-existence, it implies that condition of existence transforms into condition of existence. [pra. 4 ] se nUNaM bhaMte ! atthittaM atthitte gamaNijjaM ? [u.] jahA pariNamai do AlAvagA tahA gamaNijjeNa vi do AlAvagA bhaanniyvyaa| jAva tahA me atthittaM atthitte gmnnijjN| [pra. 4 ] bhagavan ! kyA astitva astitva meM gamanIya hai? [u. ] he gautama ! jaise-'pariNata hotA hai' isa pada ke AlApaka kahe haiM; usI prakAra yahA~ 'gamanIya' pada ke sAtha bhI do AlApaka kahane cAhie; yAvat 'mere mata se astitva astitva meM gamanIya hai|' IQ. 4] Bhante ! Is condition of existence worth expounding (gamaniya) into condition of existence ? ___ [Ans.] Gautam ! As has been said about transformation (parinat) likewise the two statements should be repeated with worth expounding (gamaniya) up to condition of existence is worth expounding (gamaniya) into condition of existence. [pra. 5 ] jahA te bhaMte ! etthaM gamaNijjaM tahA te ihaM gamaNijjaM ! jahA te ihaM gamaNijjaM tahA te etthaM gamaNijjaM? [u. ] haMtA, goyamA ! jahA me etthaM gamaNijjaM jAva tahA me etthaM gmnnijjN| [pra. 5 ] bhagavan ! jaise Apake mata meM yahA~ (svAtmA) meM gamanIya hai, usI prakAra iha (parAtmA meM bhI) gamanIya hai, jaise Apake mata meM iha (parAtmA meM) gamanIya hai, usI prakAra yahA~ (svAtmA meM) bhI gamanIya hai? [u. ] hA~, gautama ! jaise mere mata meM yahA~-svAtmA meM gamanIya hai, yAvat-parAtmA meM bhI gamanIya hai, aura jaise parAtmA meM gamanIya hai usI prakAra yahA~-svAtmA meM gamanIya hai| [Q.5] Bhante ! As according to you the statement of expoundability is applicable at this point (ettham or to self), does it imply that it is prathama zataka : tRtIya uddezaka (89) First Shatak: Third Lesson 1555555555555555))))))))))))))))))))

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55555555555555555555 4 applicable here (iham or to the other) ? Also, as according to you the Wan statement of expoundability is applicable here (iham or to the other), ma does it imply that it is applicable at this point (ettham or to self) ? 4 [Ans.] Gautam ! As according to me it is applicable at this point (ettham or to self), it implies that it is applicable here (iham or to the other). Also, as it is applicable here (iham or to the other), it implies that it is applicable at this point (ettham or to self). Wan vivecana : astitva kA artha hai-jo padArtha jisa rUpa meM vidyamAna hai, usakA usI rUpa meM rhnaa| 'astitva astitva meM pariNata hotA hai,' isa sUtra ke do Azaya vRttikAra ne batAe haiM-(1) prathama Azaya-dravya eka paryAya se dUsare paryAya ke rUpa meM pariNata hotA hai, tathApi paryAyarUpa dravya ko sadpa maannaa| jaise-miTTIrUpa padArtha kI OM sattA sarvaprathama eka piNDarUpa meM hotI hai, vahI sattA ghaTarUpa meM ho jAtI hai| donoM avasthA meM miTTIrUpa padArtha kI hai OM sattA vidyamAna hai| (2) dvitIya Azaya-jo astitva arthAt-sat (vidyamAna-sattA vAlA) padArtha hai, vaha satrUpa E (astitvarUpa) meM pariNata hotA hai| tAtparya yaha hai ki sat padArtha sadaiva sadpa hI rahatA hai vinaSTa nahIM hotAOM kadApi asat (zUnyarUpa) meM pariNata nahIM hotaa| jise vinAza kahA jAtA hai, vaha mAtra rUpAntara-paryAya parivartana 5 hai, 'asat honA' yA samUla nAza honA nhiiN| jaise-eka dIpaka prakAzamAna hai, kintu tela jala jAne se prakAzarUpa pudgala aba apanI paryAya palaTakara andhakAra ke rUpa meM pariNata ho gayA hai| prakAzAvasthA aura andhakArAvasthA, OM ina donoM avasthAoM meM dIpakarUpa dravya vahI hai| isI kA nAma hai-sat kA sadpa meM hI rhnaa| vastu meM astitva aura nAstitva donoM dharmoM kI vidyamAnatA-koI kaha sakatA hai ki eka hI padArtha meM astitva aura nAstitva, ye do virodhI pratIta hone vAle dharma kaise raha sakate haiM ? parantu jainadarzana kA siddhAnta hai ki / padArtha meM astitva aura nAstitva donoM dharma vibhinna apekSA se vidyamAna haiM, apekSAbheda ke kAraNa ina donoM meM + virodha nahIM rahakara sAhacarya sambandha ho jAtA hai| jaise-vastra meM apane svarUpa kI apekSA astitva hai kintu miTTI Adi pararUpa kI apekSA se nAstitva hai| ataH vastu kevala sattAmaya nahIM, kintu sattA aura asattAmaya hai| nAstitva kI nAstitvarUpa meM pariNati-isa sUtra kI eka sarala vyAkhyA yaha hai ki jisa vastu meM jisakI jisa rUpa meM nAsti hai, usakI usI rUpa meM nAsti rahatI hai| jaise-aMgulI kA aMgUThA Adi ke rUpa meM na honA, aMgulI OM kA (aMgulI kI apekSA se) aMgUThA Adi rUpa meM nAstitva hai| ise yoM kahA jA sakatA hai-jo aMgulI aMguSThAdirUpa ma OM nahIM hai, vaha aMguSThAdi nahIM hotii| isakA yaha artha nahIM hai ki aMgUThe kI aMgUThe ke rUpa meM nAsti hai| jo hai, vahI 5 hai, anyarUpa nahIM hai| ke astitva kA astitvarUpa meM pariNamana do prakAra se hotA hai-prayoga se (jIva ke vyApAra se) aura svabhAva se Wan ma (vishrsaa)| prayoga se, yathA-kumhAra kI kriyA se miTTI ke piNDa kA ghaTarUpa meM prinnmn| svabhAva se, yathA-sapheda bAdala kAle bAdaloM ke rUpa meM kisI kI kriyA ke binA, svabhAvataH pariNata hote haiN| nAstitva kA nAstitvarUpa meM Wan pariNamana bhI do prakAra se hotA hai-prayoga se aura svabhAva se| prayoga se, yathA-ghaTAdi kI apekSA se miTTI kA 9 ma piNDa nAstitvarUpa hai| svabhAva se, yathA-pRcchAkAla meM sapheda bAloM meM kRSNatva kA naastitv| ke gamanIyarUpa kA Azaya-gamanIya kA artha hai-prarUpaNA karane yogy| Azaya yaha hai ki pahale jisa siddhAnta kA " ke pratipAdana kiyA gayA hai, vaha kevala samajhane ke lie hai yA prarUpaNA karane yogya bhI hai ? 'etthaM' aura 'ihaM' Wan a55555 5 5 555555555 5 555 55 55555 55 555555 55 5555555555 5 Le bhagavatIsUtra (1) (90) Bhagavati Sutra (1) 85555555555555555555555555

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%%%%%%%%%%55555555555555555555555 sambandhI praznAtmaka sUtra kI vyAkhyA vRttikAra ne isa prakAra kI hai-'etthaM' kA artha yahA~ arthAt-svaziSya aura 'ihaM' kA artha-gRhastha yA parapASaNDI aadi| tAtparya yaha hai ki vastu kI prarUpaNA Apa apane aura parAye kA bheda na rakhakara sva-parajanoM ke lie samabhAva se karate haiM ? isa prazna kA uttara bhagavAna ne diyA, ki cAhe svaziSya ho yA gRhasthAdi, prarUpaNA sabake lie samAna hotI hai-honI caahie| (vRtti, patrAMka 55-56) Elaboration -- Astitva (existence) means continuation of the present form of a substance. According to the commentator (Vritti) the statement 'transformation of the condition of existence into condition of existence' has two interpretations-(1) From one mode (paryaya) a substance transforms into another mode but its condition of existence as a substance remains unaltered. For example the condition of existence of clay is first in the form of a lump and then transforms into a pot. In both states its condition of existence as clay remains unaltered. (2) A substance that is in the condition of existence gets transformed only in a condition of existence. In other words it always remains existent and is never destroyed, it never gets transformed into condition of non tence or void. What we call destruction is simply a change of mode and not to become non-existent or complete destruction. For example a lamp emits light but when the fuel ends the particles of light undergo a modal transformation into particles of darkness. In both the conditions of light and darkness the lamp as substance remains same. Thus the condition of existence remains unaltered as condition of existence. Coexistence of conditions of existence and non-existence-A question can be raised that how two contradicting properties, existence and nonexistence, can coexist in a substance ? But according to Jain philosophy the properties of existence and non-existence coexist in a substance from different standpoints. Due to change of standpoint the contradiction turns into co-ordination. For example a cloth has the property of existence from the standpoint of its own form but from the standpoint of clay or any other substance it has the property of non-existence. Thus a substance is not just existent but also non-existent (from another viewpoint). Transformation of the condition of non-existence into condition of non-existence-A simple elaboration of this aphorism is that a thing non-existent in one form always remains non-existent in that form. For example non-existence of finger in the form of thumb etc. A finger (from the standpoint of finger) is non-existent in the form of thumb etc. This can be stated as the finger that is not in the form of thumb etc. is non-existent as a thumb. This does not mean that a thumb is non | prathama zataka : tRtIya uddezaka ( 91 ) First Shatak : Third Lesson fi 44545454545454545454545454545454545454545454545414141414141414141414

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1455 456 457 458 454 455 456 457 455 456 457 456 454545454 455 456 457 455 456 457 455 456 457 455 456 457 45544 45454545454545454545454545454545454545454545 46 45 44 45 46 47 46 455 456 455 456 457 455 456 457 455 456 457 455 456 457 454545454545454545454545454545454 455 456 457 455454545454 i existent in the form of a thumb. What exists in one form does not exist in another form. Transformation of the condition of existence into condition of existence $i happens two ways-induced (by activity of a being) and natural. For example a lump of clay is transformed into a pot by activity of a potter, this is induced transformation; white clouds turn into black naturally without an aid of any activity by a being, this is natural transformation. Transformation of the condition of non-existence into condition of nonexistence also happens two ways-induced (by activity of a being) and natural. For example from the standpoint of pot the lump of clay is nonexistent, this is induced activity. At the moment of asking the question black hair by nature are non-existent among the white ones. Gamaniya--Gamaniya means worth expounding. Here it conveys-is $ the aforesaid theory merely for understanding or is it worth expounding 4 as well. The commentator (Vritti) has explained the interrogative statements starting with Ettham and Iham as Ettham (here, nearer in comparison) means one's own disciple, iham (here, farther in f comparison) means a householder, follower of other dogma and other such comparatively distant person. The question means that "is the propounding done without any discrimination between one's own and others ?" Bhagavan replied it with affirmative-propounding is and should be done uniformly and without any discrimination between one's own disciple and householders etc. kAMkSAmohanIya karmabandha ke kAraNa CAUSES OF BONDAGE OF KANKSHA MOHANIYA KARMA 6.[9.] tte vi sia ! METODA 15drifa ? [ 3. ] EA, Seifai 8.[9. 9 ] Foi va ! et emne ou au defa ? [3.] Tyt! 448644 GMA al. (9.2 ] vi ! The P are ? [3.] 771441! Mali [9.7 ] # of Ha! otti FA Tale ? [ J. ) 111441! aquati (9.8 ] at vi sja! ang faqat ? 41474 444 445 446 447 4444$ $$ $144145155 waret (8) ( 92 ) Bhagavati Sutra (1) $45 451 451 451 451 454 455 456 457 454 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 4554 45

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[u. ] goyamA ! sriirppvhe| [pra. 5 ] se NaM bhaMte ! sarIre kiM pavahe ? [u. ] goyamA ! jiivppvhe| evaM sati asthi uTThANe ti vA, kamme ti vA, bale ti vA, vIrie ti vA, purisakkAra-parakkame ti vaa| 8. [pra. ] bhagavan ! kyA jIva kAMkSAmohanIya karma bA~dhate haiM ? [u. ] hA~, bA~dhate haiN| 9.[pra.1] bhagavan ! jIva kAMkSAmohanIya karma kisa prakAra bA~dhate haiM ? [u.] gautama ! pramAda ke kAraNa aura yoga ke nimitta se| [pra. 2 ] bhagavan ! pramAda kisase utpanna hotA hai ? [u. ] gautama ! pramAda yoga se utpanna hotA hai| [pra. 3 ] bhagavan ! yoga kisase utpanna hotA hai? [u. ] gautama ! yoga vIrya se utpanna hotA hai| [pra. 4 ] bhagavan ! vIrya kisase utpanna hotA hai ? [u. ] gautama ! vIrya zarIra se utpanna hotA hai| [pra. 5 ] bhagavan ! zarIra kisase utpanna hotA hai ? [u. ] gautama ! zarIra jIva se utpanna hotA hai aura aisA hone meM jIva kA utthAna, karma, bala, vIrya aura puruSakAra-parAkrama hotA hai| 8. (Q.) Bhante ! Do living beings acquire bondage of kanksha mohaniya karma ? (Ans.] Yes, they do. 9. [Q. 1] Bhante ! How do living beings acquire bondage of kanksha mohaniya karma ? [Ans.) Gautam ! Due to stupor (pramad) and through association (yoga; by body, speech and mind). [Q.2] Bhante ! What is the origin of stupor ? [Ans.] Gautam ! Stupor originates from association (yoga). [Q. 3) Bhante ! What is the origin of association (yoga) ? [Ans.] Gautam ! Association originates from potency (virya). [Q.4] Bhante ! What is the origin of potency (virya)? prathama zataka: tRtIya uddezaka (93) First Shatak: Third Lesson 55555555555555555555555555555

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$i (Ans.] Gautam ! Potency originates from body (sharira). Q.5] Bhante ! What is the origin of body (sharira) ? [Ans.] Gautam ! Body originates from soul (jiva). This happens on account of inclination to rise (utthaan), action (karma), strength (bal), potency (virya) and self-exertion (purushakar-parakram). vivecana : karmabandha ke kAraNa-yadyapi karmabandha meM pA~ca mukhya kAraNa haiM, tathApi yahA~ pramAda aura yoga do kAraNa batAne kA Azaya yaha hai ki mithyAtva, avirati aura kaSAya kA antarbhAva pramAda meM ho jAtA hai| yadyapi siddhAntAnusAra chaThe se Age ke guNasthAnoM meM pramAda nahIM hotA, phira bhI jahA~ (dasaveM guNasthAna) taka kaSAya hai, OM vahA~ taka sUkSma pramAda mAnA jAtA hai, sthUla pramAda nhiiN| isalie vahA~ taka prAyaH mohanIyakarma kA bandha hotA hai| Wan dasaveM guNasthAna meM kaSAya atyalpa (sUkSma) hone se mohakarma kA bandha nahIM hotA hai| utthAna Adi kA svarUpa-uThanA 'utthAna' hai| jIva kI ceSTAvizeSa 'krm'| zArIrika prANa 'bl'| jIva kA ke utsAha yA zakti 'vIrya' tathA puruSa kI svAbhimAnapUrvaka kriyA 'puruSakAra' hai aura zatru ko parAjita karanA hai Wan 'parAkrama' hai| (vRtti, patrAMka 56-57) Elaboration-Although there are five main causes of karmic bondage, here only two, pramad (stupor) and yoga (association), have been 5 mentioned for the simple reason that the other three, mithyatva (unrighteousness), avirati (non-restraint) and passions, are extensions of pramad only. Doctrinally pramad does not extend beyond the sixth Gunasthan (level of spiritual ascendance), however, it is believed that as Wan long as passions exist (up to tenth Gunasthan) traces of pramad exist, which is in subtle form and not gross. That is why up to that point there is generally a bondage of mohaniya karma. At the tenth Gunasthan there is no fresh bondage of mohaniya karma because here passions are of very minute intensity. Besides the eight categories of pramad mentioned in scriptures there are many more including the said three. Utthaan etc.--utthaan-inclination to rise, karma-specific actions of beings, bal--physical strength, virya---inner potency or energy, purushakar-action with self-awareness, parakram-to exert to win 41 over or accomplish. (Vritti, leaves 56-57) OM kAMkSAmohanIya kI udIraNA, gardA Adi FRUITION OF KANKSHA MOHANIYA 10. [pra. 1] se NUNaM bhaMte ! appaNA ceva udIrei, appaNA ceva garahai, appaNA ceva saMvarei ? [u. ] haMtA, goyamA ! appaNA ceva taM ceva uccAreyavvaM 3 / 10. [pra. 1] bhagavan ! kyA jIva apane Apa se hI usa (kAMkSAmohanIya karma) kI udIraNA karatA Wan hai, apane Apa se hI usakI gardA karatA hai aura apane Apa se hI usakA saMvara karatA hai ? a555555 $ $$$$$$$$$$$ $$ $$$$$$$$$$ $$$$$$$$$$$$$$$$ 555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatIsUtra (1) (94) Bhagavati Sutra (1)

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phra [u.] hA~, gautama ! jIva apane Apa se hI usakI udIraNA, garhA aura saMvara karatA hai| 10. [Q. 1] Bhante ! Does a being fructify (udirana) this (kanksha mohaniya karma ) himself ? Does he censure (garha) it himself ? And does he block the inflow himself? [Ans.] Yes, Gautam ! A being fructifies (udirana), censures (garha) and blocks the inflow of this himself. [pra. 2] jaM taM bhaMte ! appaNA ceva udIrei appaNA ceva garahei, appaNA ceva saMvarei taM udiNNaM udIres 1 aNudiNNaM udIrei 2 aNudiNNaM udIraNAbhaviyaM kampaM udIrei 3 udayAnaMtarapacchAkaDaM kammaM udIrei 4 ? [ u. ] goyamA ! no udiNNaM udIrei 1, no aNudiNNaM udIrei 2, aNudiNNaM udIraNAbhaviyaM kammaM udIres 3, No udayAnaMtarapacchAkaDaM kammaM udIrei 4 / [pra. 2 ] bhagavan ! jIva jo apane Apa se hI usakI udIraNA karatA hai, garhA karatA hai aura saMvara karatA hai, to kyA udIrNa ( udaya meM Aye hue) kI udIraNA karatA hai ? anudIrNa kI udIraNA karatA hai ? yA anudIrNa udIraNAbhavika (udaya meM nahIM Aye hue, kintu udIraNA ke yogya) karma kI udIraNA karatA hai ? athavA udayAnantara pazcAtkRta karma kI udIraNA karatA hai ? [u.] gautama ! udIrNa kI udIraNA nahIM karatA, anudIrNa kI udIraNA nahIM karatA, udayAnantara pazcAtkRta karma kI bhI udIraNA nahIM karatA, kintu anudIrNa; udIraNA- bhavika karma kI udIraNA karatA hai| [Q. 2] Bhante ! When a being fructifies (udirana), censures ( garha ) and blocks the inflow of this himself; does he fructify the karmas that have already reached fruition or matured (udirna)? Does he fructify those that have not matured (anudirna)? Does he fructify those that have not matured but tend to mature (udiranabhavik)? Or does he fructify those that have already been fructified and experienced (udayanantar pashchaatkrit) ? [Ans.] Gautam ! He does not fructify the karmas that have already matured (udirna), he does not fructify those that have not matured (anudirna), he fructifies those that have not matured but tend to mature (udiranabhavik), and he does not fructify those that have already been fructified and experienced. [pra. 3 ] jaM taM bhaMte ! aNudiNNaM udIraNAbhaviyaM kampaM udIrei taM kiM uTThANeNaM kammeNaM baleNaM vIrieNaM purisakkAraparakkameNaM aNudiNNaM udIraNAbhaviyaM kampaM udIrei ? udAhu taM aNuTThANeNaM akampeNaM abaleNaM avIrieNaM apurisakkAraparakkameNaM aNudiNNaM udIraNAbhaviyaM kampaM udIrei ? prathama zataka : tRtIya uddezaka (95) First Shatak: Third Lesson 5

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Wan 555555555555555555555555555555555555555555555558 Kou 555555555555555555555555555555555555 _[u.] goyamA ! taM uTThANeNa vi kammeNa vi baleNa vi vIrieNa vi purisakkAraparakkameNa vija + aNudiNNaM udIraNAbhaviyaM kammaM udIrei, No taM aNuTThANeNaM akammeNaM abaleNaM avIrieNaM pha apurisakkAraparakkameNaM aNudiNNaM udIraNAbhaviyaM kammaM udiirei| evaM sati atthi uTThANe i vA kamme i vA bale i vA vIrie i vA purisakkAraparakkame i vaa| [pra. 3 ] bhagavan ! yadi jIva anudIrNa-udIraNAbhavika karma kI udIraNA karatA hai, to kyA utthAna se, karma se, bala se, vIrya aura puruSakAra-parAkrama se udIraNA karatA hai, athavA anutthAna se, akarma se aura abala se. avIrya aura aparuSakAra-parAkrama se udIraNA karatA hai? __[u. ] gautama ! vaha anudIrNa-udIraNAbhavika karma kI udIraNA utthAna se, karma se, bala se, vIrya se 5 aura puruSakAra-parAkrama se karatA hai, (kintu) anutthAna se, akarma se, abala se, avIrya se aura apuruSakAra-parAkrama se udIraNA nahIM krtaa| ataeva utthAna hai, karma hai, bala hai, vIrya hai aura OM puruSakAra-parAkrama hai| (Q. 3) Bhante ! When he fructifies those karmas that have not matured but tend to mature (udiranabhavik), does he do so by rise (utthaan), action (karma), strength (bal), potency (virya) and selfexertion (purushakar-parakram) or by non-rise (anutthaan), non-action (akarma), non-strength (abal), non-potency (avirya) and non-self exertion (apurushakar-parakram)? (Ans.] Gautam ! He fructifies those karmas that have not matured but tend to mature (udiranabhavik) by rise (utthaan), action (karma), OM strength (bal), potency (virya) and self-exertion (purushakar-parakram) and not by non-rise (anutthaan), non-action (akarma), non-strength (abal), non-potency (avirya) and non-self-exertion (apurushakar. parakram). Therefore rise (utthaan), action (karma), strength (bal), 4i potency (virya) and self-exertion (purushakar-parakram) are valid. 11. [pra. 1] se NUNaM bhaMte ! appaNA ceva uvasAmei, appaNA ceva garahai, appaNA ceva saMvarei ? [u. ] haMtA, goyamA ! ettha vi taM ceva bhANiyavvaM, navaraM aNudiNNaM uvasAmei, sesA paDiseheyavvA tinnnni| [pra. 2 ] jaM taM bhaMte ! aNudiNNaM uvasAmei taM kiM uTThANeNaM ? [u. ] jAva purisakkAraparakkame i vaa| 11. [pra. 1] bhagavan ! kyA vaha apane Apa se hI (kAMkSAmohanIyakarma kA) upazama karatA hai, OM apane Apa se hI gardA karatA hai aura apane Apa se hI saMvara karatA hai ? bhagavatIsUtra (1) (96) Bhagavati Sutra (1)

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55555555555555555555555555555555555 [u.] hA~, gautama ! yahA~ bhI usI prakAra 'pUrvavat' kahanA caahie| vizeSatA yaha hai ki anudIrNa (udaya meM nahIM Aye hue) kA upazama karatA hai, zeSa tInoM vikalpoM kA niSedha karanA caahie| [pra. 2 ] bhagavan ! jIva yadi anudIrNa karma kA upazama karatA hai, to kyA utthAna se yAvat puruSakAra-parAkrama se karatA hai yA anutthAna se yAvat apuruSakAra-parAkrama se karatA hai? [u. ] gautama ! pUrvavat jAnanA-yAvat puruSakAra-parAkrama se upazama karatA hai| 11. [Q. 1] Bhante ! Does a being pacify (upasham) this (kanksha mohaniya karma) himself ? Does he censure (garha) it himself ? And does he block the inflow himself? ___[Ans.] Yes, Gautam ! Here the aforesaid should be repeated with the addition that he pacifies those karmas that have not matured but tend to mature (udiranabhavik). The other three alternatives should be negated. [Q.2] Bhante! When he pacifies those karmas that have not matured, does he do so by rise (utthaan), ... and so on up to... self-exertion (purushakar-parakram) or by non-rise (anutthaan), ... and so on up to... non-self-exertion (apurushakar-parakram)? [Ans.] Gautam ! Here too the aforesaid should be repeated up to pacifies by self-exertion (purushakar-parakram). 12. [pra. ] se nUNaM bhaMte ! appaNA ceva vedei appaNA ceva garahai ? [u. ] ettha vi sa cceva privaaddii| navaraM udiNNaM veei, no aNudiNNaM veie| evaM purisakkAraparakkame ivaa| 13. [pra.] se nUNaM bhaMte ! appaNA ceva nijarei appaNA ceva garahai ? [u. ] ettha vi sa cceva privaaddii| navaraM-udayANaMtarapacchAkaDaM kammaM nijarei, evaM jAva parakkame i vaa| 12. [pra. ] bhagavan ! kyA jIva apane Apa se hI vedana karatA hai aura gardA karatA hai ? [u. ] gautama ! yahA~ bhI pUrvokta samasta paripATI pUrvavat samajhanI caahie| vizeSatA yaha hai ki udIrNa ko vedatA hai, anudIrNa ko nahIM vedtaa| isI prakAra yAvat puruSakAra-parAkrama se vedatA hai, anutthAnAdi se nahIM vedatA hai| 13. [pra. ] bhagavan ! kyA jIva apane Apa se hI nirjarA karatA hai aura gardA karatA hai ? ___ [u. ] gautama ! yahA~ bhI samasta paripATI 'pUrvavat' samajhanI cAhie, kintu itanI vizeSatA hai ki udayAnantara pazcAtkRta karma kI nirjarA karatA hai| isI prakAra yAvat puruSakAra-parAkrama se nirjarA aura gardA karatA hai| isalie utthAna yAvat puruSakAra-parAkrama hai| prathama zataka : tRtIya uddezaka (97) First Shatak : Third Lesson | Wan )) ))))))))) )))))))))))))))))

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5 phaphaphaphapha tittttmi****************************VV 12. [Q.] Bhante ! Does a being experience or suffer ( vedana) this 5 (kanksha mohaniya karma) himself ? Does he censure (garha) it f himself? And does he block the inflow himself? 5 Wan [Ans.] Yes, Gautam ! Here too the aforesaid should be repeated with the addition that he experiences those karmas that have fructified (udirna).... and so on up to ... up to experiences by self-exertion (purushakar-parakram) and not by non-rise etc. Wan Wan 13. [Q.] Bhante ! Does a being shed (nirjara) this (kanksha mohaniya 5 karma) himself ? Does he censure (garha) it himself ? And does he block 5 the inflow himself? [Ans.] Yes, Gautam ! Here too the aforesaid should be repeated with the addition that he sheds those karmas that have already been fructified and experienced (udayanantar pashchaatkrit)... and so on up to... sheds by self-exertion (purushakar-parakram). Therefore rise (utthaan), and so on up to... self-exertion (purushakar-parakram) are valid. bhagavatIsUtra (1) Wan Wan Wan Wan Wan phra vivecana : garhA Adi kA svarUpa- atItakAla meM jo pApakarma kiyA, unake kAraNoM (karmabandha ke kAraNoM) kA 5 vicAra karake AtmanindA karanA garhA hai| isase pApakarma ke prati virakti-bhAva jAgrata hotA hai| garhA prAyazcitta kI pUrva bhUmikA hai aura udIraNA meM sahAyaka hai| vartamAna meM kiye jAne vAle pApakarma ke svarUpa ko jAnakara yA usake kAraNa ko samajhakara usa karma ko rokanA yA usakA tyAga-pratyAkhyAna kara denA saMvara hai| udIrNa (udaya meM phra Ae hue karma kA kSaya honA nirjarA hai aura jo udaya meM nahIM Aye haiM, unake vipAka aura pradeza kA anubhava na honA - karma kI aisI avasthA ko upazama kahate haiN| vedana kA artha hai - udaya meM Aye hue karmaphala ko bhoganA / niSkarSa - yaha hai ki udaya meM na Aye hue, kintu udIraNA ke yogya karmoM kI udIraNA hotI hai, anudIrNa karmoM kA upazama hotA hai, udIrNa karma kA vedana hotA hai aura udayAnantara pazcAtkRta (udaya ke bAda haTe hue) karma kI nirjarA hotI hai| ( vRtti, patrAMka 58-59 ) (98) 5 5 Wan Elaboration-Garha and other terms-To ponder over the causes of sinful acts committed in the past (or those of karmic bondage) and indulge in self-censure is called garha (self-censure). This gives rise to apathy for sinful deeds. Self-censure is the forerunner of atonement and aids fruition. To stop or abandon the present indulgence in sinful activity after understanding its form and cause is called samvar (blocking the inflow of karmas). Shedding of the fructified karmas is called nirjara (shedding). The state of unfructified karmas where their maturing and components are not experienced is called pacification (upasham). Vedan (experience) means to experience the fruits of fructified karmas. The aforesaid aphorisms convey that karmas that have not matured but tend to mature (udiranabhavik) are fructified, karmas that have not fructified ***tmimimimimimimimit********************miti 5 5 5 phra Wan 5 5 5 Wan Bhagavati Sutra (1) 5 5

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mimimimitmilll********ttttttt****tmimimimittmillli are pacified, karmas that have fructified are experienced and karmas that have already been fructified and experienced (udayanantar pashchaatkrit) are shed. (Vritti, leaves 58-59) nairayikAdi meM kAMkSAmohanIya KANKSHA MOHANIYA IN INFERNAL BEINGS AND OTHERS 14. [ pra. 1 ] neraiyA NaM bhaMte ! kaMkhAmohaNijjaM kammaM veeMti ? [u. ] jahA ohiyA jIvA tahA neraiyA jAva thaNiyakumArA / 14. [ pra. 1 ] bhagavan ! kyA nairayika jIva kAMkSAmohanIya karma kA vedana karate haiM ? [u. ] hA~, gautama ! vedana karate haiN| sAmAnya ( audhika) jIvoM ke sambandha meM jaise AlApaka kahe the, vaise hI nairayikoM ke sambandha meM yAvat stanitakumAroM (dasaveM bhavanapatidevoM) taka samajha lene caahie| 14 [Q. 1] Bhante ! Do the infernal beings experience kanksha mohaniya karma? [Ans.] Yes, Gautam ! They do. Here the general statements about living beings should be repeated for beings belonging to dandaks (places of suffering) up to Stanit Kumars (gods of tenth abode). [pra.2 ] puDhavikkAiyA NaM bhaMte ! kaMkhAmohaNijjaM kamaM vedeMti ? [u.] haMtA, vedeMti / [pra. 3 ] kahaM NaM bhaMte ! puDhavikkAiyA kaMkhAmohaNijjaM kammaM vedeMti ? [u.] goyamA ! tesi NaM jIvANaM No evaM takkA i vA saNNA i vA paNNA i vA maNe i vA vaI tivA 'amhe NaM kaMkhAmohaNijjaM kammaM vedemo' vedeMti puNa te / [pra. 2 ] bhagavan ? kyA pRthvIkAyika jIva kAMkSAmohanIya karma kA vedana karate haiM ? [u.] hA~, gautama ! ve vedana karate haiN| [pra. 3 ] bhagavan ! pRthvIkAyika jIva kisa prakAra kAMkSA mohanIyakarma kA vedana karate haiM ? [u.] gautama ! una jIvoM ko aisA tarka, saMjJA, prajJA, mana athavA vacana nahIM hotA ki 'hama kAMkSAmohanIya karma kA vedana karate haiM'; kintu ve usakA vedana avazya karate haiN| [Q. 2] Bhante ! Do the earth-bodied beings (prithvikayik jivas) experience kanksha mohaniya karma? [Ans.] Yes, Gautam ! They do. [Q. 3] Bhante How do the earth-bodied beings (prithvikayik jivas) experience kanksha mohaniya karma? [Ans.] Gautam ! Those beings are not endowed with rationality (tark), awareness (sanjna), intelligence (prajna), mind (man) or speech (vachan) prathama zataka : tRtIya uddezaka (99) 6 95 5 5 5 5 5959595959 55 55 555 55555 5 55 595 5 95 95 First Shatak: Third Lesson

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2555955 Wan 55555555 Wan Wan Wan Wan phra Wan Wan Wan 5 5 5 5 5 55 5 5 5 5955555559555555555952 to realize that 'we are suffering or experiencing kanksha mohaniya karma' but still they do experience. [pra.4 ] se NUNaM bhaMte ! tameva saccaM nIsaMkaM jaM jiNehiM paveiyaM ? [u.] sesaM taM teva jAva purisakkAraparakkamei vA / [5] evaM jAba cauriMdiyA | [ 6 ] paMciMdiyatirikkhajoNiyA jAva vemANiyA jahA ohiyA jIvA / [pra. 4 ] bhagavan ! kyA vahI satya aura niHzaMka hai, jo jina- bhagavantoM dvArA prarUpita hai ? [u. ] hA~, gautama ! yaha saba pahale ke samAna jAnanA cAhie- yAvat-puruSakAra - parAkrama se nirjarA hai / [ 5 ] isI prakAra caturindriya jIvoM taka jAnanA caahie| [ 6 ] jaise sAmAnya jIvoM ke viSaya meM kahA hai, vaise hI paMcendriya-tiryaMcayonika jIvoM se lekara yAvat vaimAnika taka kahanA caahie| 5 [Ans.] Yes, Gautam ! All the remaining information should be read as 5 5 aforesaid... up to... sheds by self-exertion (purushakar-parakram). [5] All 5 this is applicable to all beings up to four-sensed beings. [6] All that has f been stated in this regard about living beings in general is applicable to 5 living beings starting from five-sensed beings right up to Vaimaniks. Wan [Q. 4] Bhante ! Is that alone is true and beyond doubt which has been 5 propounded by Jinas? Wan zramaNoM ke kAMkSAmohanIya karma kA vedana EXPERIENCE OF KANKSHA MOHANIYA KARMA BY ASCETICS 15. [1] asthi NaM bhaMte ! samaNA vi niggaMthA kaMkhAmohaNijjaM kammaM vedeMti ? [u. ] haMtA, atthi / 15. [ pra. 1 ] bhagavan ! kyA zramaNa nirgrantha bhI kAMkSAmohanIya karma kA vedana karate haiM ? [ u. ] hA~, gautama ! ve bhI vedana karate haiN| 15. [Q. 1] Bhante ! Do the Shraman Nirgranths (Jain ascetics) also experience kanksha mohaniya karma? [Ans.] Yes, Gautam ! They do. [pra. 2 ] kahaM NaM bhaMte ! samaNA vi niggaMthA kaMkhAmohaNijjaM kammaM vedeMti ? [u. ] goyamA ! tehiM tehiM nANaMtarehiM daMsaNaMtarehiM caritaMtarehiM liMgaMtarehiM pavayaNaMtarehiM pAvayaNaMtarehiM kappaMtarehiM maggaMtarehiM mataMtarehiM bhaMgaMtarehiM nayaMtarehiM niyamaMtarehiM pamANaMtarehiM saMkiyA kaMkhiyA vitigicchitA bhedasamAvannA, kalusasamAvannA, evaM khalu samaNA niggaMthA kaMkhAmohaNijjaM kammaM vedeMti / [pra. 2 ] bhagavan ! zramaNa nirgrantha kAMkSAmohanIya karma kA vedana kisa prakAra karate haiM ? [u.] gautama ! una-una kAraNoM se jJAnAntara, darzanAntara, cAritrAntara, liMgAntara, pravacanAntara, pravacanikAntara, kalpAntara, mArgAntara, matAntara, bhaMgAntara, nayAntara, niyamAntara aura pramANAntaroM ke bhagavatIsUtra (1) (100) 5 phra Bhagavati Sutra (1) Wan Wan Wan Wan phra phra

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dvArA zaMkita, kAMkSita, vicikitsita, bhedasamApana aura kaluSasamApanna hokara zramaNa nirgrantha bhI kAMkSAmohanIya karma kA vedana karate haiN| [Q.2] Bhante ! How do the Shraman Nirgranths experience kanksha mohaniya karma ? [Ans.) Due to all the said causes ascetics also experience or suffer kanksha mohaniya karma plagued by doubt, desire for other faith. incredulity, disjunction and spite under the influence of diverse knowledge (jnanantar), diverse perception/faith (darshanantar), diverse conduct (chaaritrantar), diverse dress code (lingantar), diverse sermon (pravachanantar), diverse preceptor (pravachanikantar), diverse special codes (kalpantar), diverse praxis (margantar), diverse views (matantar), diverse alternatives (bhangantar), diverse stand-points (nayantar), diverse rules (niyamantar) and diverse authenticity (pramanantar). [pra. 3 ] se nUNaM bhaMte ! tameva saccaM nIsaMkaM jaM jiNehiM paveiyaM ? [u. ] haMtA, goyamA ! tameva saccaM nIsaMkaM jAva purisakkAraparakkame i vaa| sevaM bhaMte ! sevaM bhaMte ! tti0 // paDhame sae : taio uddeso samatto // [pra. 3 ] bhagavan ! kyA vahI satya aura niHzaMka hai, jo jina-bhagavantoM ne prarUpita kiyA hai ? [u. ] hA~, gautama ! vahI satya hai, niHzaMka hai, jo jina-bhagavantoM ne prarUpita kiyA hai, yAvat puruSakAra-parAkrama se nirjarA hotI hai| bhagavan ! yaha aisA hI hai, yAvat para aisA hI hai| [Q.3] Bhante ! Is that alone is true and beyond doubt which has been propounded by Jinas ? (Ans.] Yes, Gautam ! That alone is true and beyond doubt which has been propounded by Jinas... and so on up to... sheds by self-exertion purushakar-parakram). "Bhante ! Indeed that is so. Indeed that is so." vivecana : sUtra 1/3 meM Aye tarka Adi zabdoM kI vyAkhyA-'yaha isa prakAra hogA', isa prakAra ke vicAravamarza yA UhApoha ko tarka kahate haiN| saMjJA kA artha hai-arthAvagraharUpa jnyaan| prajJA kA artha hai-naI-naI sphuraNA rAlA viziSTa jJAna yA buddhi / smaraNa evaM manana rUpa matijJAna ke bheda ko mana kahate haiN| __ zramaNa nirgranthoM kI buddhi AgamoM ke parizIlana se zuddha ho jAtI hai, phira unheM kAMkSAmohanIya karma kA vedana se ho sakatA hai ? isa Azaya se gautama svAmI kA prazna hai| tadgata zabdoM kA artha isa prakAra hai prathama zataka : tRtIya uddezaka (101) First Shatak : Third Lesson 95555555555) ) ))))))))))

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kuS********tmimimimimimimimimimimi************** pha se hotA hai| phira cakSudarzana aura acakSudarzana, ye do bheda kyoM batAye haiM? isa prakAra kA samAdhAna na hone se zaMkAdi 5 doSoM se grasta ho jAnA / cAritrAntara - cAritra viSayaka zaMkA honA / jaise- sAmAyika cAritra sarvasAvadya virati rUpa hai 5 aura mahAvratarUpa hone se chedopasthApanika cAritra bhI sAvadyavirati rUpa hai, phira donoM pRthak-pRthak kyoM kahe gaye haiM? isa prakAra kI cAritraviSayaka zaMkA bhI kAMkSAmohanIya karmavedana kA kAraNa banatI hai| liMgAntara-liMga = veza ke viSaya jJAnAntara - eka jJAna se dUsarA jnyaan| yathA- pA~ca jJAna kyoM kahe gaye ? avadhi aura manaHparyAya ye do jJAna pRthak kyoM ? ityAdi jJAna ke sambandha meM isa prakAra kA sandeha honaa| darzanAntara-sAmAnya bodha, darzana hai| yaha indriya aura mana pha Wan zaMkA utpanna honA ki bIca ke 22 tIrthaMkaroM ke sAdhuoM ke lie to vastra ke raMga aura parimANa kA koI niyama nahIM 5 hai, phira prathama aura antima tIrthaMkara ke sAdhuoM ke lie zveta evaM pramANopeta vastra rakhane kA niyama kyoM ? isa prakAra 5 kI veza (liMga) sambandhI zaMkA se kAMkSAmohakarma vedana hotA hai| pravacanAntara - pravacanaviSayaka zaMkA, jaise- prathama aura antima tIrthaMkaroM ne pA~ca mahAvratoM kA aura bIca ke 22 tIrthaMkaroM ne cAra mahAvratoM kA pratipAdana kiyA, tIrthakaroM meM yaha pravacana (vacana) bheda kyoM ? prAvacanikAntara- prAvacanika kA artha hai - pravacanoM kA jJAtA yA adhyetA; bahuzruta sAdhaka / phra 5 do prAvacanikoM ke AcaraNa meM bheda dekhakara zaMkA utpanna honA / kalpAntara - jinakalpa, sthavirakalpa Adi kalpa vAle muniyoM kA AcAra-bheda dekhakara zaMkA karanA ki yadi jinakalpa karmakSaya kA kAraNa hai to sthavirakalpa kA upadeza kyoM ? mArgAntara-mArga kA artha hai-paramparAgata samAcArI paddhati / bhinna samAcArI dekhakara zaMkA karanA ki yaha ThIka hai 5 yA vaha ? matAntara - bhinna-bhinna AcAryoM ke vibhinna matoM ko dekhakara zaMkA karanA / bhaMgAntara- dravyAdi saMyoga se hone vAle 5 bhaMgoM ko dekhakara zaMkA utpanna honA / nayAntara - eka hI vastu meM vibhinna nayoM kI apekSA se do viruddha dharmoM kA kathana 5 dekhakara zaMkA honA / niyamAntara- sAdhu-jIvana meM sarvasAvadya kA pratyAkhyAna hotA hI hai, phira vibhinna niyama kyoM; isa prakAra zaMkAgrasta honA / pramANAntara - AgamapramANa ke viSaya meM zaMkA honA / jaise-sUrya pRthvI meM se nikalatA dIkhatA hai parantu Agama meM kahA hai ki pRthvI se 800 yojana Upara saMcAra karatA hai aadi| (vRtti, patrAMka 60-62) // prathama zataka : tRtIya uddezaka samApta // Elaboration-Technical terms in aphorism 14/3-Tark-process of rational thinking, such as " This should be like this." Sanjna-awareness of 5 input through sense organs. Prajna-intelligence enriched by new 5 information. Man-mental faculty having memory and ability to 5 contemplate; it is a limb of mati jnana (ability to know the apparent form of things coming before the soul by means of five sense organs and the mind). Gautam Swami's inquiry about ascetics is based on the accepted belief that the mind of an ascetic gets purified due to study of Agams, phra Wan Wan 5 how then can they suffer kanksha mohaniya karma ? The technical terms included in the answer are explained as follows Wan 5 Jnanantar (diverse knowledge)-The doubts arising out of the awareness about diverse kinds of knowledge, such as why there are five kinds of knowledge? Why are avadhi and manah-paryav jnana 5 (extrasensory perception of the physical dimension and extrasensory perception and knowledge of thought process and thought-forms of other 5 beings) different. Darshanantar (diverse perception ) - doubts such as 5 Wan Bhagavati Sutra (1) Wan bhagavatIsUtra (1) (102) phaphaphaphaphaphaphapha kumilllimittmilll*mimimimimimimimimimipuupuupuu****lll***mitpuumimimimimillli

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1454545454545 555555555555555555555555 Y 4 4 Y Y F Y y 4 common perception is through sense organs and mind, then why two y categories-visual perception and non-visual perception? When such doubts are not removed suspicion is born. Chaaritrantar (diverse conduct) to have doubts related to conduct. For example Samayik Y Chaaritra (equanimous conduct) is abstaining from all sinful activities. y As Chhedopasthapanik Charitra (conduct of re-initiation after rectifying faults) is inclusive of great vows it is also abstaining from all sinful y activities. Why then they have been defined separately? Such doubts about conduct also cause experiencing of kanksha mohaniya karma. y Lingantar (diverse dress code)-doubts about dress code. Why the dress F code of specific length of white cloth for the disciples of the first and they Flast Tirthankar when there was no restriction of colour and size of dress y Fifor disciples of intervening 22 Tirthankars? Such doubts also cause F experiencing of kanksha mohaniya karma. Pravachanantar (diverse sermon)-Doubt about sermon. For example the first and the last Tirthankars propagated five great vows whereas the intervening 22 y Tirthankars propagated four great vows. Why is this difference in y sermons? Pravachanikantar (diverse preceptor)-pravachanik means a learned ascetic or shravak who has profound knowledge of sermons and scriptures. Doubts rising out of variation in conduct of two such scholars. Kalpantar (diverse special codes)-To have doubts after observing difference in conduct of ascetics observing special codes like Jina kalp y i and Sthavir kalp. Doubts like-if Jina kalp is the cause of destruction of y karmas why preach about Sthavir kalp ? Margantar (diverse praxis)Marg means traditional ascetic praxis. Rise of doubt by observing 4 variations in praxis of different groups to decide which is correct. Matantar (diverse views)-To have doubt on different views of different acharyas. Bhangantar (diverse alternatives)-doubt on observing y i alternatives caused by various combinations of substances and other factors. Nayantar (diverse stand-points)-doubt created by two opposing properties in a thing stated on the basis of different stand-points. Niyamantar (diverse rules)-doubt that when there is the rule of abstaining of all sinful activities in the life of an ascetic what is the need y of so many different rules. Pramanantar (diverse authenticity)-doubt y about authentication on the basis of Agams. For example the sun y appears to be rising from earth whereas Agams mention that it moves around 800 Yojans above the earth. (Vritti, leaves 60-62) 4 END OF THE THIRD LESSON OF THE FIRST SHATAK prathama zataka: tRtIya uddezaka (103) First Shatak: Third Lesson y y ZH culllimit*****************************SE 4

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0555555555))))))555555555555555555555 prathama zataka : caturtha uddezaka FIRST SHATAK (Chapter One) : FOURTH LESSON (karma-) prakRti (KARMA) PRAKRITI (KARMA SPECIES) jadha95555555555555555555555555555555555555555555 karma-prakRtiyA~ KARMA SPECIES 1. [pra. ] kati NaM bhaMte ! kammapagaDIo paNNattAo? [u. ] goyamA ! aTTha kammapagaDIo pnnnnttaao| kammapagaDIe paDhamo uddeso neyavyo jAva-aNubhAgo smmtto| gAhA-kati pagaDI ? 1, kaha baMdhai ? 2, katihiM va ThANehiM baMdhatI pagaDI ? 3 / ___ kati vedeti va pagaDI ? 4, aNubhAgo kativiho kassa ? 5 // 1 // 1. [pra. ] bhagavan ! karma-prakRtiyA~ kitanI haiM ? [u. ] gautama ! karma-prakRtiyA~ ATha haiN| yahA~ (prajJApanAsUtra ke) 'karma-prakRti' nAmaka teIsaveM pada kA ke prathama uddezaka (yAvat) anubhAga taka sampUrNa jAna lenA caahie| gAthArtha-kitanI karma-prakRtiyA~ haiM ? jIva kisa prakAra karma bA~dhatA hai ? kitane sthAnoM se karmahai prakRtiyoM ko bA~dhatA hai ? kitanI prakRtiyoM kA vedana karatA hai ? kisa prakRti kA kitane prakAra kA anubhAga (rasa) hai? 4 1. (Q.) Bhante ! How many are the species of karma ? [Ans.) Gautam ! There are eight species of karma (karma-prakritis). Here 'Karma-prakriti', the first lesson of the twenty third chapter of i Prajnapana Sutra should be read in full up to anubhag. ___The verse-How many are the karma-species (karma prakriti) ? How does a being acquire bondage ? From how many places comes the Si bondage of karmas ? How many species are experienced ? Which species has how many types of potencies (anubhag) ? upasthAna-upakramaNAdi prarUpaNA UPWARD MOVEMENT 2. [pra. 1 ] jIve NaM bhaMte ! mohaNijjeNaM kaDeNaM kammeNaM udiNNeNaM uvaTThAejjA ? [u. ] haMtA, uvtttthaaejjaa| [pra. 2 ] se bhaMte ! kiM vIriyattAe uvaTThAejjA ? avIriyattAe uvaDhAejjA ? [ u. ] goyamA ! vIriyattAe uvaTThAejjA, no avIriyattAe uvtttthaaejjaa| bhagavatIsUtra (1) (104) Bhagavati Sutra (1) 855555555555555555555555554555558

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2. [pra. 1 ] bhagavan ! (pUrva-) jaba mohanIya karma udaya meM AyA ho, taba jIva upasthAna-paraloka kI kriyA karatA hai ? [u. ] hA~, gautama ! vaha upasthAna karatA hai| [pra. 2 ] bhagavan ! kyA jIva vIryatA se upasthAna karatA hai yA avIryatA se? __[u. ] gautama ! jIva vIryatA se upasthAna karatA hai, avIryatA se nahIM krtaa| 2. [Q. 1] Bhante ! On fruition of Mohaniya karma (deluding karma) does a living being endeavour for upward movement (upasthan)? [Ans.) Yes, Gautam ! He endeavours for upward movement (upasthan). [Q.2] Bhante ! Does he endeavour for upward movement (upasthan) with the help of potency (viryata) or non-potency (aviryata) ? ___ [Ans.] Gautam ! A being endeavours for upward movement (upast.han) 4 with the help of potency (viryata) and not non-potency (aviryata). [pra. 3 ] jadi vIriyattAe uvaTThAejjA kiM bAlavIriyattAe uvaTThAejjA ? paMDitavIriyattAe ma uvaTThAejjA ? bAla-paMDitavIriyattAe uvaTThAejjA ? [u. ] goyamA ! bAlavIriyattAe uvaTThAejjA, No paMDitavIriyattAe uvadvAejjA, no bAlapaMDitavIriyattAe jvtttthaaejjaa| [pra. 3 ] bhagavan ! yadi jIva vIryatA se upasthAna karatA hai, to kyA bAlavIryatA se karatA hai, athavA paNDitavIryatA se yA bAla-paNDitavIryatA se karatA hai? [u. ] gautama ! vaha bAlavIryatA se upasthAna karatA hai, kintu paNDitavIryatA se yA bAla-paNDitavIryatA se upasthAna nahIM krtaa| [Q.3] Bhante ! When a living being endeavours for upward movement (upasthan) with the help of potency (viryata), does he do that with an ignorant's potency (baal-viryata), a pundit's potency (pundit-viryata) or fi an ignorant-pundit's potency (baal-pundit-viryata) ? ___[Ans.] Gautam ! He endeavours for upward movement (upasthan) with the help of an ignorant's potency (baal-viryata), and not with that of a pundit's potency (pundit-viryata) or an ignorant-pundit's potency (baalpundit-viryata). 3. [pra. 1 ] jIve NaM bhaMte ! mohaNijjeNaM kaDeNaM kammeNaM udiNNeNaM avakkamejjA ? [u. ] haMtA, avkkmejjaa| %% %% %%% %% % %% prathama zataka : caturtha uddezaka (105) First Shatak : Fourth Lesson

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$$$$ $$$ $ $$ $$ $ $ $$ $$ ) )) ) )))) ) )) ))) ) )) ) ) )) ) 3. [pra. 1] bhagavan ! mohanIya karma jaba udaya meM AyA ho, taba kyA jIva apakramaNa (patana) karatA hai, arthAt-uttama guNasthAna se hIna guNasthAna meM jAtA hai? [u.] hA~, gautama ! apakramaNa karatA hai| 3. [Q. 1] Bhante ! On fruition of Mohaniya karma (deluding karma) does a living being endeavour for downward movement (apakraman) (from a higher Gunasthan to a lower one) ? 3 [Ans.] Yes, Gautam ! He endeavours for downward movement Wan (apakraman). [pra. 2 ] se bhaMte ! jAva bAlapaMDiyavIriyattAe avakkamejjA 3 ? [u.] goyamA ! bAlavIriyattAe avakkamejjA, no paMDitavIriyattAe avakkamejjA, siya bAlapaMDitavIriyattAe avkkmejjaa| [pra. 2 ] bhagavan ! vaha bAlavIryatA se apakramaNa karatA hai, athavA paNDitavIryatA se yA OM bAla-paNDitavIryatA se? [u.] gautama ! vaha bAlavIryatA se apakramaNa karatA hai, paNDitavIryatA se nahIM karatA; kadAcit Wan bAla-paNDitavIryatA se apakramaNa karatA hai| [Q. 2] Bhante ! Does he do downward movement with an ignorant's 15 potency (baal-viryata), a pundit's potency (pundit-viryata) or an ignorant OM pundit's potency (baal-pundit-viryata)? ____ [Ans.] Gautam ! He endeavours for downward movement (apakraman) with the help of an ignorant's potency (baal-viryata), and _not with that of a pundit's potency (pundit-viryata) but sometimes with that of an ignorant-pundit's potency (baal-pundit-viryata). 4. jahA udiNNeNaM do AlAvagA tahA uvasaMteNa vi do AlAvagA bhaanniyvvaa| navaraM uvadvAejjA Wan paMDitavIriyattAe, avakkamejjA baal-pNdditviiriyttaae| 4. jaise udIrNa (udaya meM Aye hae) pada ke sAtha do AlApaka kahe haiM, vaise hI 'upazAnta' pada ke sAtha do AlApaka kahane caahie| vizeSatA yaha hai ki yahA~ jIva paNDitavIryatA se upasthAna karatA hai aura bAla-paNDitavIryatA se apakramaNa karatA hai| + 4. Like the aforesaid two statements for fruition of karmas, two statements should be repeated for pacification of karmas. The difference is that here a being endeavours for upward movement with the help of a 4i pundit's potency and downward movement with the help of ignorant 41 pundit's potency. ) 95555555555555555555555))))))))))))) Wan 5555555555555))))))) bhagavatIsUtra (1) (106) Bhagavati Sutra (1) a$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

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5 pha F phra LELE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE 5. [ pra. 1 ] se bhaMte ! kiM AyAe avakkamai ? aNAyAe avakkamai ? [u.] goyamA ! AyAe avakkamai, No aNAyAe avakkamai / 5. [ pra. 1 ] bhagavan ! kyA jIva AtmA (sva) se apakramaNa karatA hai athavA anAtmA (para) se karatA hai ? [u.] gautama ! AtmA se apakramaNa karatA hai, anAtmA se nahIM karatA / 5. [Q. 1] Bhante ! Does a living being do this downward movement by soul (atma or self) or non-soul (anatma or the other ) ? [Ans.] Gautam ! He does this downward movement by soul (atma or y self) and not by non-soul (anatma or the other) ? [pra. 2 ] mohaNijjaM kammaM vedemANe se kahameyaM bhaMte ! evaM ? u.] goyamA ! puvviM se evaM evaM royai idANiM se evaM evaM no royai, evaM khalu evaM evaM / [pra. 2 ] bhagavan ! mohanIya karma ko vedatA huA yaha (jIva ) isa prakAra kyoM hotA hai arthAt apakramaNa kyoM karatA hai ? [Ans.] Gautam ! Earlier he had a liking for this (Word of the Jina ) but now he does not have that liking. For this reason he moves downward. vivecana : mohanIya kA prAsaMgika artha yahA~ mohanIya karma kA artha sAdhAraNa mohanIya nahIM, apitu 'mithyAtvamohanIya karma' vivakSita hai| zrI gautama svAmI kA Azaya yaha hai ki kaI ajJAnI bhI upasthAna kriyA5 paraloka ke lie bahuta ugra evaM kaThora kriyA karate haiM ataH kyA ve mithyAtva kA udaya hone para bhI paraloka 5 sAdhana ke lie kriyA karate haiM yA mithyAtva ke anudaya se ? bhagavAna kA uttara spaSTa hai ki mithyAtva mohanIya kA udaya hone para jIva paraloka sambandhI kriyA karate haiN| F [.] gautama ! pahale use isa prakAra - (jinendra bhagavAna dvArA kathita tattva) rucatA hai aura aba use 4 isa prakAra nahIM rucatA; isa kAraNa yaha apakramaNa karatA hai| 5 [Q. 2] Bhante ! While experiencing mohaniya karma (deluding karma ) 5 why does this happen to a living being (why does he move downward)? vIrya tIna prakAra kA hai - bAlavIrya, paNDitavIrya aura bAla - paNDitavIrya / jo mithyAdRSTi evaM ajJAnI hai, vaha bAla hai, usakA vIrya ( puruSArtha) bAlavIrya hai| jo jIva sarvapApoM kA tyAgI hai, vaha paNDita hai, usakA vIrya paNDitavIrya hai| jina tyAjya kAryoM ko mohakarma ke udaya se tyAga nahIM sakA, kintu tyAgane yogya samajhatA hai, vaha bAlapaNDita hai, usakA vIrya bAla- paNDitavIrya hai| upasthAna kriyA aura apakramaNa kriyA-mithyAtvamohanIya kA udaya hone para jIva ke dvArA upasthAna kriyA bAlavIrya dvArA hI hotI hai / upasthAna kI vipakSI kriyA apakramaNa hai| apakramaNa kriyA kA artha hai- ucca guNasthAna se nIce guNasthAna ko prApta karanA / isakA tAtparya yaha hai ki jaba jIva ke mithyAtva kA udaya ho, taba vaha samyaktva se, saMyama (sarvavirati ) se, yA dezavirati (saMyama) se vApasa mithyAdRSTi bana jAtA hai| paNDitavIryatva prathama zataka : caturtha uddezaka phra hhhhhhhhhhhhhhhhhhhhhhhhhhhhh phaphaphapha (107) 5 First Shatak: Fourth Lesson Wan

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46 45 46 47 46 45 4 4 445 446 44 41 41 41 41 41 41 41 44 45 46 47 44445468 41 45 45 4 4 4 4 454 455 456 454 4 4 4 4 4 4 4 4 4 4 4 4 4 Wan se vaha apakramaNa nahIM karatA (vApasa lauTatA nahIM), kadAcit cAritramohanIya kA udaya ho to sarvavirati (saMyama) se patita hokara bAla-paNDitavIrya dvArA dezavirati zrAvaka ho jAtA hai| niSkarSa yaha hai ki mithyAtva-mohakarmavaza # jIva apane hI puruSArtha se giratA hai evaM mithyAtvamohanIya karma kA bandha dharma Adi para aruci-azraddhA rakhane se 41 FIAT ElaborationContextual meaning of mohaniya karma-Here mohaniya karma means mithyatva mohaniya karma (righteousness deluding karma) and not the common mohaniya karma. Many ignorant i too indulge in endeavour for upward movement (towards higher spiritual si levels) and do rigorous and harsh practices for the next birth. Shri Gautam Swami desires to know whether they do these practices on fruition of mithyatva mohaniya karma or on non-fruition (anudaya) ? Bhagavan's answer is very clear that they do these practices only on fruition of mithyatva mohaniya karma. Virya (potency)--It is of three kinds--baal-virya (ignorant's potency), 5 pundit-virya (pundit's potency) and baal-pundit-viryata (ignoranti pundit's potency). One who is unrighteous and ignorant is called baal; $. his potency is baal-virya (ignorant's potency). One who abstains from all sinful acts is a pundit; his potency is pundit-virya (pundit's potency). One who does not abstain from sinful activity due to fruition of mohaniya karma although he is aware that he should abstain from that 4 activity is baal-pundit; his potency is baal-pundit-virya (ignorant\ pundits potency). Upasthan kriya and apakraman kriya--The endeavour of upward movement (upasthan kriya) on fruition of mithyatva mohaniya karma 4 (righteousness deluding karma) is done only with the help of baal-virya si (ignorant's potency). Apakraman kriya is the opposite of upasthan kriya; it means downward movement from a higher Gunasthan to a lower one. In other words a living being on fruition of mithyatva mohaniya karma regresses from the levels of samyaktva (righteousness), samyam (complete abstainment) or desh-virati (partial abstainment) to mithyatva (unrighteousness). He does not regress through pundit-virya (pundit's potency). Sometimes on fruition of charitra mohaniya (conduct deluding) $ karma he regresses from the level of complete abstainment through pundit-virya (pundit's potency) and becomes a shravak with partial 41 abstainment. Conclusion is that a living being under the influence of 4 mithyatva mohaniya karma (righteousness deluding karma) falls of his own endeavour. And the bondage of mithyatva mohaniya karma 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4155156 457 455 456 457 45 55 55 aret (8) ( 108 ) Bhagavati Sutra (1)

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(righteousness deluding karma) is acquired due to lack of faith and interest in religion and other virtues. phra kRtakarma bhoge binA mokSa nahIM NO LIBERATION WITHOUT SUFFERING THE FRUITS OF KARMAS 6. [pra.] se nUNaM bhaMte ! neraiyassa vA, tirikkhajoNiyassa vA, maNUsassa vA, devassa vA je kaDe pAve kamme, natthi NaM tassa avedaittA mokkho ? [u.] haMtA, goyamA ! neraiyassa vA, tirikkhajoNiyassa vA, maNUsassa vA, devassa vA je kaDe pAve kamme, natthi NaM tassa avedaittA mokkho / pra.] se keNaTTeNaM bhaMte ! evaM vuccati neraiyassa vA jAva mokkho ? [u. ] evaM khalu mae goyamA ! duvihe kamme paNNatte, taM jahA-padesakamme ya, aNubhAgakamme ya / tattha NaM jaM taM padesakammaM taM niyamA vedeti, tattha NaM jaM taM aNubhAgakammaM taM atthegaiyaM vedeti, atthegaiyaM no veei| NAyametaM arahatA, sutametaM arahatA, viNNAyametaM arahatA - "imaM kammaM ayaM jIve abbhovagamiyAe veNA veissa, imaM kammaM ayaM jIve uvakkamiyAe vedaNAe beissai / ahAkammaM ahAnikaraNaM jahA jahA taM bhagavatA diTTha tahA tahA taM viSpariNamissatIti / se teNaTTeNaM goyamA ! neraiyassa vA 4 jAva mokkho / " 6 . [ pra. ] bhagavan ! nAraka, tiryaMcayonika, manuSya yA deva ne jo pApakarma kiye haiM, unheM bhoge (vede) binA kyA mokSa nahIM hotA ? [ u. ] hA~, gautama ! nAraka, tiryaMca, manuSya aura deva ne jo pApakarma kiye haiM, unheM bhoge binA mokSa nahIM hotA / [pra. ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ki nAraka yAvat deva ko kRtakarma bhoge binA mokSa nahIM hotA ? [u.] gautama ! maiMne karma ke do bheda batAe haiM, ve isa prakAra haiM- pradezakarma aura anubhAgakarma / inameM jo pradezakarma hai, vaha avazya (niyama se) bhoganA par3atA hai aura jo anubhAgakarma hai, vaha kucha vedA (bhogA) jAtA hai, kucha nahIM vedA jaataa| yaha bAta arhanta dvArA jJAta hai, smRta (pratipAdita) hai, aura vijJAta hai, ki yaha jIva isa karma ko Abhyupagamika vedanA se vedegA aura yaha jIva isa karma ko aupakramika vedanA se vedegA / bA~dhe hue karmoM ke anusAra, nikaraNoM ke anusAra jaisA - jaisA bhagavAna ne dekhA hai, vaisA-vaisA vaha vipariNAma pAyegA / isalie gautama ! isa kAraNa se maiM aisA kahatA hU~ ki yAvat kiye hue karmoM ko bhoge binA nAraka, tiryaMca, manuSya yA deva ko mokSa nahIM hai / 6. [Q.] Bhante ! Do infernal beings, animals, human beings and divine beings attain liberation without experiencing the karmic bondage acquired through sinful deeds? [Ans.] Gautam ! Infernal beings, animals, human beings and divine beings do not attain liberation without experiencing the karmic bondage acquired through sinful deeds. prathama zataka : caturtha uddezaka phra (109) First Shatak: Fourth Lesson

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%%B %%%%%%%%%%%%% %%%% 4 (Q.) Bhante ! Why do you say that infernal beings, ... and so on up i to... divine beings do not attain liberation without experiencing the karmic bondage acquired through sinful deeds. 4i (Ans.] I have stated two types of karmas-pradesh karma (karmas 41 fused with soul-space-points) and anubhag karma (intensity determining 4 karmas). Out of these the pradesh karmas have to be experienced (as a rule) and the anubhag karmas are partly experienced and partly not. The fact that this being will suffer (vedan) the fruits of these karmas through voluntary and conscious experience (aabhyupagamik vedan) and i that being will suffer (vedan) the fruits of these karmas throug involuntary and natural experience (aupakramik vedan) is known (jnata), propagated (shrut) and comprehended (vijnat) by the Arhant. He will face the consequences based on the nature of acquired karmas (yathakarma) and their parameters (of time, place etc.) (yathanikaran) as has been seen by Bhagavan. That is why, Gautam ! I say that infernal beings, ... and so on up to... divine beings do not attain liberation without experiencing the karmic bondage acquired through sinful deeds. Wan vivecana : pradezakarma-jIva ke pradezoM meM otaprota hue dUdha-pAnI kI taraha ekameka hue karmapudgala / pradezakarma nizcaya hI bhoge jAte haiN| vipAka arthAt anubhava na hone para bhI pradezakarma kA bhoga avazya hotA hai| una pradezakarmoM kA anubhava meM Ane vAlA rasa anubhAgakarma hai| anubhAgakarma koI vedA jAtA hai aura koI nahIM vedA OM jaataa| udAharaNArtha, jaba AtmA mithyAtva kA kSayopazama karatA hai, taba pradeza se to vedatA hai, kintu anubhAga ma (vipAka) se nahIM vedtaa| yahI bAta anya karmoM ke viSaya meM samajhanI caahie| cAroM gati ke jIva kRtakarma ko avazya bhogate haiM, parantu kisI karma ko vipAka se bhogate haiM aura kisI ko pradeza se bhogate haiN| svecchApUrvaka, jJAnapUrvaka, karmaphala bhoganA AbhyupagamikI vedanA hai| jo karma apanA abAdhAkAla pUrNa hone para svayaM hI udaya meM 5 Ate haiM, athavA udIraNA dvArA udaya meM lAye jAte haiM, una karmoM kA phala bhoganA aupakramikI vedanA hai| __ yathAkarma, yathAnikaraNa kA artha-yathAkarma yAnI jo karma jisa rUpa meM bA~dhA hai, usI rUpa se aura yathAnikaraNa Wan yAnI vipariNAma ke kAraNabhUta deza, kAla Adi kAraNoM kI maryAdA kA ullaMghana na krke| Elaboration--Pradesh karma-karma particles liberally fused and assimilated with soul-space-points like water and milk. The consequences of these karmas have to be inevitably experienced, irrespective of being aware or not. The particles that lend intensity which brings the fructifying karmas in the range of awareness are called anubhag karma (intensity determining karmas). Some of these anubhag karmas are experienced and some not. For example, when soul does destruction-cum pacification (kshayopasham) of mithyatva mohaniya karma it experiences $ the pradesh karmas and not the anubhag karmas. This is true for other uTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$ $$$ $$$$$$$$$$$$$$$$ $$$$$$$$$$ 555 %%%%%%%%%%%%%%%%%%%%%%%%% bhagavatIsUtra (1) (110) Bhagavati Sutra (1) 555555555555555555558

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karmas also. Beings of all the four genuses essentially experience the fruits of acquired karmas. However, some of these are experienced as pradesh karmas and some as anubhag karmas. To suffer (vedan) the fruits of these karmas through voluntary and conscious experience is called aabhyupagamik vedan. To suffer (vedan) the fruits of these karmas involuntarily when they come to fruition naturally at the end of their period of dormancy is called aupakramik vedan. Yathakarma-in the same form or nature as it was acquired. Yathanikaran---not circumventing the causal parameters of place, time and status. pudgala skandha aura jIva ke sambandha meM zAzvata prarUpaNA ETERNALITY OF MATTER AND SOUL 7. [pra. ] esa NaM bhaMte ! poggale atItamaNaMtaM sAsayaM samayaM 'bhuvi' iti vattavvaM siyA ? [u. ] haMtA, goyamA ! esa NaM poggale atItamaNaMtaM sAsayaM samayaM 'bhuvi' iti vattavvaM siyaa| 8. [pra. ] esa NaM bhaMte ! poggale paDuppannaM sAsayaM samayaM bhavati' iti vattavvaM siyA ? [u. ] haMtA, goyamA ! taM ceva uccAreyavvaM / 9. [pra. ] esa NaM bhaMte ! poggale aNAgatamaNaMtaM sAsayaM samayaM 'bhavissati' iti vattavvaM siyA ? [ u. ] haMtA, goyamA ! taM ceva uccAratavyaM / 10. evaM khaMdeNa vi tiNNi aalaavgaa| 11. evaM jIveNa vi tiNNi AlAvagA bhaannitvyaa| 7. [pra. ] bhagavan ! kyA yaha pudgala paramANu atIta, ananta, zAzvatakAla meM thA-aisA kahA jA sakatA hai? [u. ] hA~, gautama ! yaha pudgala atIta, ananta, zAzvatakAla meM thA, aisA kahA jA sakatA hai| 8. [pra. ] bhagavan ! kyA yaha pudgala vartamAna zAzvata-sadA rahane vAle kAla meM hai, aisA kahA jA sakatA hai? [u. ] hA~, gautama ! aisA kahA jA sakatA hai| 9. [pra. ] bhagavan ! kyA yaha pudgala ananta aura zAzvata bhaviSyakAla meM rahegA, aisA kahA jA sakatA hai? [u. ] hA~, gautama ! aisA kahA jA sakatA hai| 10. isI prakAra 'skandha' ke sAtha bhI tIna (trikAla sambandhI) AlApaka kahane caahie| 11. isI prakAra 'jIva' ke sAtha bhI tIna AlApaka kahane caahie| | prathama zataka : caturtha uddezaka (111) First Shatak : Fourth Lesson h55555555555555555555555555555555555

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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 $$ 41 7. (Q.) Bhante ! Can it be said that this ultimate particle of matter (pudgala paramanu) existed in the past since endless eternal time? (Ans.] Gautam ! It can be said that this ultimate particle of matter (pudgala paramanu) existed in the past since endless eternal time. 8. (Q.) Bhante ! Can it be said that this ultimate particle of matter (pudgala paramanu) exists at present since endless eternal time? $1 [Ans.] Gautam ! It can be said that this ultimate particle of matter + (pudgala paramanu) exists at present since endless eternal time. 9. (Q.) Bhante ! Can it be said that this ultimate particle of matter (pudgala paramanu) will exist in the future for endless eternal time? (Ans.) Gautam ! It can be said that this ultimate particle of matter 4i (pudgala paramanu) will exist in the future for endless eternal time. 10. In the same way three statements (for past, present and future) should be repeated for an aggregate of ultimate particles (skandh) 11. In the same way three statements (for past, present and future) should be repeated for soul (jiva). Wan 555555))))))5555555555555555555555555555555555558 chamastha manuSya kI mukti LIBERATION OF A CHHADMASTH 12. [pra. ] chaumatthe NaM bhaMte ! maNUse atItamaNaMtaM sAsataM samayaM kevaleNaM saMjameNaM, kevaleNaM saMvareNaM, kevaleNaM baMbhaceravAseNaM, kevalAhiM pavayaNamAtAhi sijhiMsu bujhiMsu jAva sambadukkhANamaMtaM kariMsu ? _ [u. ] goyamA ! no iNaDhe smddheN| [pra. ] se keNaTTeNaM bhaMte ! evaM buccai taM ceva jAva aMtaM kareM ? [u. ] goyamA ! je kei aMtakarA vA aMtimasarIriyA vA savvadukkhANamaMtaM kareMsu vA kareMti vA // karissaMti vA savve te uppannanANa-dasaNadharA arahA jiNe kevalI bhavittA tato pacchA sijhaMti bujhaMti muccaMti parinivyAyaMti savvadukkhANamaMtaM kareMsu vA kareMti vA karissaMti vA, se teNaTTeNaM goyamA ! jAva savvadukkhANamaMtaM kreN| 13. paDuppanne vi evaM ceva, navaraM 'sijjhati' bhaanniyvyN| 14. aNAgate vi evaM ceva, navaraM 'sijjhissaMti' bhaanniyvyN| 12. [pra. ] bhagavan ! kyA bIte hue ananta zAzvatakAla meM chadmastha manuSya kevala saMyama se, kevala OM saMvara se, kevala brahmacaryavAsa se aura kevala (aSTa) pravacanamAtA (ke pAlana) se siddha huA hai, buddha huA hai, yAvat samasta duHkhoM kA anta karane vAlA huA hai ? + [u. ] gautama ! aisA sambhava nahIM hai| 555555555555555555555555555555555555555555555558 | bhagavatIsUtra (1) (112) Bhagavati Sutra (1)

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[pra. ] bhagavan ! kisa kAraNa se Apa aisA kahate haiM ki pUrvokta chadmastha manuSya samasta duHkhoM kA antakara nahIM huA? [u. ] gautama ! jo bhI koI manuSya karmoM kA anta karane vAle, caramazarIrI hue haiM, athavA samasta duHkhoM kA jinhoMne anta kiyA hai, jo anta karate haiM yA kareMge, ve saba utpanna jJAna-darzanadhArI (kevalajJAnI-kevaladarzanI), arhanta, jina aura kevalI hokara tatpazcAt siddha hue haiM, buddha hue haiM, mukta hue haiM, parinirvANa ko prApta hue haiM aura unhoMne samasta duHkhoM kA anta kiyA hai, ve hI karate haiM aura kareMge; isI kAraNa se he gautama ! aisA kahA hai ki yAvat samasta duHkhoM kA anta kiyaa| 13. vartamAnakAla meM bhI isI prakAra jaannaa| vizeSa yaha hai ki siddha hote haiM', aisA kahanA caahie| 14. bhaviSyakAla meM bhI isI prakAra jaannaa| vizeSa yaha hai ki siddha hoMge', aisA kahanA caahie| 12. (Q.) Bhante ! In the endless eternal past has a chhadmasth person (one who is short of omniscience due to residual karmic bondage) been able to get perfected (Siddha), enlightened (buddha), ... and so on up to... and end all miseries only by ascetic-discipline (samyam), only by blocking inflow of karmas (samvar), only by absolute celibacy or only by observing eight pravachan-mata (five samitis or self-regulations and three guptis or self-restraints) ? (Ans.] Gautam ! That is not possible. [Q.] Bhante ! Why do you say so... and so on up to... and did not end all miseries ? [Ans.] Gautam ! Whoever has ended all karmas, has reincarnated for the last time (charam-shariri), or did, do or will end all miseries, they all have first acquired ultimate knowledge and perception to become Arhant, Jina or Kevali (omniscient) and then got perfected (Siddha), enlightened (buddha), liberated (mukta), free of cyclic rebirth (parinivrit) and ended all miseries. Only they do that and only they will do that. That is why, Gautam ! It is said so... and so on up to... did end all miseries. 13. Repeat the same in context of the present time, only change past tense to present tense. 14. Repeat the same in context of the future time, only change past tense to future tense. 15. jahA chaumattho tahA Ahohio vi, tahA paramAhohio vi| tiNNi tiNNi AlAvagA bhaanniyvvaa| 15. jaisA chadmastha ke viSaya meM kahA hai, vaisA hI Adhovadhika (avadhijJAnI) aura paramAdhovadhika (paramAvadhijJAnI) ke viSaya meM jAnanA cAhie aura usake tIna-tIna AlApaka kahane caahie| | prathama zataka : caturtha uddezaka (113) First Shatak : Fourth Lesson

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phaphaphaphaphaphaphapha 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 5 5 55955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 5 15. Three statements each, as stated about chhadmasth should be 5 repeated for normal avadhi jnani (aadhovadhik) and ultimate avadhi jnani (paramadhovadhik). (Avadhi Jnana = knowledge acquired through extrasensory perception of the physical dimension, something akin to clairvoyance). kevalI kI mukti LIBERATION OF OMNISCIENT 16. [ pra. ] kevalI NaM bhaMte! maNUse atItamaNaMtaM sAsayaM samayaM jAva aMtaM kareMsu ? [u. ] haMtA, sijjhiMsu jAva aMtaM kareMsu / ete tiNNi AlAvagA bhANiyavvA chaumatthassa jahA, navaraM 5 sijjhiMsu, sijjhaMti, sijjhissaMti / 16. [ pra. ] bhagavan ! bIte hue ananta zAzvatakAla meM kevalI manuSya ne yAvat sarva duHkhoM kA 5 anta kiyA hai ? [ u. ] hA~, gautama ! vaha siddha huA, yAvat usane samasta duHkhoM kA anta kiyA hai| yahA~ bhI chadmastha ke samAna ye tIna AlApaka kahane caahie| vizeSa yaha hai ki siddha huA, siddha hotA hai aura siddha hogA, isa prakAra tIna AlApaka kahane caahie| 16. [Q.] Bhante ! In the endless eternal past has a kevali person (the omniscient) been able to get perfected (Siddha), enlightened (buddha), and so on up to... end all miseries? [u. ] haMtA, goyamA ! tItamaNaMtaM sAsataM samayaM jAva aMtaM karessaMti vA / [Ans.] Yes, Gautam ! He got perfected (Siddha), enlightened 5 (buddha), and so on up to... end all miseries. Here also the three statements (for past, present and future) as stated in context of chhadmasth should be repeated with change in tense. [u. ] hA~, gautama ! bIte hue ananta zAzvatakAla meM 17. [ pra. ] se nUNaM bhaMte! tItamaNaMtaM sAsayaM samayaM, paDuppannaM vA sAsayaM samayaM, aNAgatamataM vA sAsayaM samayaM je kei aMtakarA vA aMtimasarIriyA vA savyadukkhANamaMtaM kareMsu vA kareMti vA, karissaMti vA 5 savvaM te uppannanANadaMsaNadharA arahA jiNe kevalI bhavittA tao pacchA sijjhaMti jAva aMtaM karessaMti vA ? bhagavatIsUtra (1) ... phaphaphaphaphaphaphaphaphapha 17. [ pra. ] bhagavan ! bIte hue ananta zAzvatakAla meM, vartamAna zAzvatakAla meM aura ananta zAzvata bhaviSyakAla meM jina antakaroM ne athavA caramazarIrI puruSoM ne samasta duHkhoM kA anta kiyA hai, 5 karate haiM yA kareMge; kyA ve saba utpanna jJAna - darzanadhArI, arhanta, jina aura kevalI hokara tatpazcAt siddha, buddha Adi hote haiM, yAvat saba duHkhoM kA anta kareMge ? phra yAvat saba duHkhoM kA anta kreNge| 17. Bhante ! In the past, present and future endless eternal time 5 those who have ended all karmas or have reincarnated for the last time (114) Wan Wan Bhagavati Sutra (1) Wan

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phaphaphaphaphaphaphapha (charam-shariri) and did, do or will end all miseries, did, do or will they all first acquire ultimate knowledge and perception to become Arhant, Jina or Kevali (omniscient) and then did, do or will get perfected (Siddha ), enlightened (buddha), and so on up to ... will end all miseries ? [Ans.] Yes, Gautam ! In the past, present and future endless eternal time... and so on up to ... will end all miseries. 18. [ pra. ] se nUNaM bhaMte ! uppannanANa- daMsaNadhare arahA jiNe kevalI 'alamatyu' tti vattavvaM siyA ? [u. ] haMtA goyamA ! uppannanANa- daMsaNadhare arahA jiNe kevalI 'alamatthu' tti vattavvaM siyA / sevaM bhaMte ! sevaM bhaMte ! ti0 // paDhame sae : cauttho uddeo samatto // 18. [ pra. ] bhagavan ! vaha utpanna jJAna - darzanadhArI, arhanta, jina aura kevalI 'alamastu' arthAtpUrNa hai, aisA kahA jA sakatA hai ? [ u. ] hA~, gautama ! vaha utpanna jJAna - darzanadhArI, arhanta, jina aura kevalI pUrNa (alamastu) hai, aisA kahA jA sakatA hai| (gautama) 'he bhagavan ! yaha aisA hI hai, bhagavan ! aisA hI hai|' // prathama zataka : caturtha uddezaka samApta // 18. Bhante ! Can it be said that those who have acquired ultimate knowledge and perception to become Arhant, Jina or Kevali (omniscient) are perfect (almastu) ? [Ans.] Yes, Gautam ! It can be said that those who have acquired ultimate knowledge and perception to become Arhant, Jina or Kevali (omniscient ) are perfect (almastu). (Gautam)-"Indeed that is so. Indeed that is so.' END OF THE FOURTH LESSON OF THE FIRST SHATAK prathama zataka : caturtha uddezaka (115) First Shatak: Fourth Lesson phra

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prathama zataka: pacama uddezaka FIRST SHATAK (Chapter One): FIFTH LESSON madhaWan 15555555555555555555555555555555555555555558 qedit PRITHVI (HELL) narakAvAsa saMkhyA NUMBER OF INFERNALABODES 1.[pra. ] kati NaM bhaMte ! puDhavIo paNNattAo? [u. ] goyamA ! satta puDhavIo pnnnnttaao| taM jahA-rayaNappabhA jAva tmtmaa| 1.[pra. ] bhagavan ! (adholoka meM) kitanI pRthviyA~ haiM ? [u. ] gautama ! sAta pRthviyA~ haiN| ve yathA-ratnaprabhA se lekara yAvat tamastamaHprabhA tk| 1. [Q.] Bhante ! How many hells (prithvis) are there (in the lower world)? (Ans.] Gautam ! There are seven hells-Ratna-prabha... and so on up to... Tamastamah-prabha. 2. [pra. ] imI se NaM bhaMte ! rayaNappabhAe puDhavIe kati nirayAvAsasayasahassA paNNattA ? [u. ] goyamA ! tIsaM nirayAvAsasayasahassA pnnnnttaa| gAhA-tIsA ya paNNavIsA paNNarasa daseva yA syshssaa| tiNNegaM paMcUNaM paMceva aNuttarA niryaa||1|| 2. [pra. ] bhagavan ! isa ratnaprabhA pRthvI meM kitane lAkha nArakAvAsa (nairayikoM ke rahane ke sthAna) haiM ? [ u. ] gautama ! ratnaprabhA pRthvI meM tIsa lAkha nArakAvAsa haiN| (gAthA) ve isa prakAra haiM-prathama pRthvI (narakabhUmi) meM tIsa lAkha, dUsarI meM paccIsa lAkha, tIsarI meM 5 pandraha lAkha, cauthI meM dasa lAkha, pA~cavIM meM tIna lAkha, chaThI meM 5 kama eka lAkha aura sAtavIM meM kevala pA~ca nArakAvAsa haiN| 2. (Q.) Bhante ! How many hundred thousand infernal abodes (narakvaas) are there in this Ratnaprabha prithvi ? (Ans.] Gautam ! There are thirty hundred thousand infernal abodes (narak-vaas) in Ratnaprabha prithvi. The verse-In the first hell thirty hundred thousand, in the second twenty five hundred thousand, in the third fifteen hundred thousand, in the fourth ten hundred thousand, in the fifth three hundred thousand, in the sixth five short of one hundred thousand and in the seventh just five infernal abodes are there. 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 $ 55555 bhagavatIsUtra (1) (116) Bhagavati Sutra (1)

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9555555555555555555)) )) 3. [pra. ] kevatiyA NaM bhaMte ! asurakumArAvAsasatasahassA paNNattA ? evaM [u. ] cosaTThI asurANaM, caurAsII ya hoMti naagaannN| bAvattarI suvaNNANaM, vAukumArANaM chnnnnutii||2|| dIva-disA-udahINaM vijjukumaariNd-thnniy-mggiinnN| chaNhaM pi juyalagANaM chAvattarimo satasahassA // 3 // 3. [pra. ] bhagavan ! asurakumAroM ke kitane lAkha AvAsa haiM ? __ [u.] gautama ! asurakumAroM ke cauMsaTha lAkha AvAsa (rahane ke sthAna) haiN| isI prakAra nAgakumAroM ke caurAsI lAkha, suparNakumAroM ke 72 lAkha, vAyukumAroM ke 96 lAkha tathA dvIpakumAra, dikkumAra, udadhikumAra, vidyutkumAra, stanitakumAra aura agnikumAra, ina chaha yugalakoM (dakSiNadizAvartI aura uttaradizAvartI donoM ke) 76-76 lAkha AvAsa haiN| [saba milAkara 7,72,00,000 sAta karor3a bahattara lAkha AvAsa haiM] 3. (Q.) Bhante ! How many hundred thousand are the abodes of Asur Kumars (a kind of lower gods)? (Ans.] Gautam ! There are sixty four hundred thousand abodes of Asur Kumars. In the same way Naag Kumars have eighty four hundred thousand, Suparna Kumars have seventy two hundred thousand, Vayu Kumars have ninety six hundred thousand, and each of the six pairs (southern and northern) of Dveep Kumars, Dikkumars, Udadhi Kumars, Vidyut Kumars, Stanit Kumars and Agni Kumars have seventy four hundred thousand abodes. (This makes a total of seventy seven million two hundred thousand abodes.) 4. [pra. ] kevatiyA NaM bhaMte ! puDhavikkAiyAvAsasatasahassA paNNattA ? [u.] goyamA ! asaMkhejjA puDhavikkAiyAvAsasayasahassA paNNattA jAva asaMkhijjA joisiyavimANAvAsasayasahassA pnnnnttaa| 4. [pra. ] bhagavan ! pRthvIkAyika jIvoM ke kitane lAkha AvAsa haiM ? / [u.] gautama ! pRthvIkAyika jIvoM ke asaMkhyAta lAkha AvAsa haiN| isI prakAra (pRthvIkAya se lekara) yAvat jyotiSka devoM taka ke asaMkhyAta lAkha AvAsa haiN| 4. [Q.] Bhante ! How many hundred thousand are the abodes of earthbodied beings (prithvikayik jivas)? ___ [Ans.] Gautam ! Earth-bodied beings (prithvikayik jivas) have innumerable hundred thousand abodes. In the same way all beings (from prathama zataka:paMcama uddezaka (117) First Shatak : Fifth Lesson Ling $ $$$$$ $$$$$ $ $$$ $ $ $$$$ $$$$

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earth-bodied beings) up to Jyotishk Devs (Stellar gods) have Wan innumerable hundred thousand abodes. 5. [pra. ] sohamme NaM bhaMte ! kappe kati vimANAvAsasatasahassA paNNattA ? [ u. ] goyamA ! battIsaM vimANAvAsasatasahassA pnnnnttaa| evaM battIsa'TThAvIsa bArasa aTTha cauro syshssaa| paNNA cattAlIsA chacca sahassA shssaare||4|| ANaya-pANayakappe cattAri satA''raNa-'ccue tinnnni| satta vimANasatAiM causu vi eesu kppesuN||5|| ekkArasuttaraM heDimesu sattuttaraM ca mjjhime| satamegaM uvarimae paMceva annuttrvimaannaa||6|| 5. [pra. ] bhagavan ! saudharmakalpa meM kitane vimAnAvAsa haiM ? [u. ] gautama ! vahA~ battIsa lAkha vimAnAvAsa haiN| kramazaH battIsa lAkha, aTThAIsa lAkha, bAraha lAkha, ma ATha lAkha, cAra lAkha, pacAsa hajAra tathA cAlIsa hajAra vimAnAvAsa haiN| sahasrArakalpa meM chaha hajAra vimAnAvAsa haiN| ANata aura prANata kalpa meM cAra sau, AraNa aura acyuta meM tIna sau, isa taraha cAroM 9 meM milakara sAta sau vimAna haiN| adhastana (nicale) graiveyaka trika meM eka sau gyAraha, madhyama (bIca ke) 5 graiveyaka trika meM eka sau sAta aura Upara ke graiveyaka trika meM eka sau vimAnAvAsa haiN| anuttara vimAnAvAsa pA~ca hI haiN| ma 5. [Q.] Bhante ! How many hundred thousand celestial-vehicular abodes (vimaan vaas) are there in Saudharma kalp (a specific divine realm)? ma [Ans.] Gautam ! In Saudharma kalp there are thirty two hundred thousand abodes. In the same way other divine realms have twenty eight hundred thousand (in Ishan kalp), twelve hundred thousand (in Sanatkumar kalp), eight hundred thousand (in Maahendra kalp), four Wan hundred thousand (in Brahmalok kalp), fifty thousand (in Lantak kalp) and forty thousand (in Mahashukra kalp) celestial-vehicular abodes. Sahasrar kalp has six thousand celestial-vehicular abodes. Anat and Pranat kalps have in all four hundred and Aran and Achyut have in all three hundred making a total of seven hundred celestial-vehicular abodes for this group of four. The lower trio of Graiveyaks has one hundred eleven, middle trio has one hundred seven and the upper trio has one hundred celestial-vehicular abodes. There are only five Anuttar celestial-vehicular abodes. )))))))))))))))))))))555555555555558 955555 bhagavatIsUtra (1) (118) Bhagavati Sutra (1)

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arthAdhikAra dasa dvAra MEANING OF TEN ATTRIBUTES OF LIFE 6. puDhavi dviti 1 ogAhaNa 2 sarIra 3 saMghayaNameva 4 saMThANe 5 / lesA 6 diTThI 7 NANe 8 joguvaoge 9-10 ya dasa ThANA // 14 // 6. pRthvI (naraka bhUmi) Adi jIvAvAsoM meM (1) sthiti, (2) avagAhanA, (3) zarIra, (4) saMhanana, (5) saMsthAna, (6) lezyA, (7) dRSTi, (8) jJAna, (9) yoga, aura (10) upayoga; ina dasa sthAnoM (dvAroM) para vicAra karanA hai| ___6. In Hells (prithvi) and other abodes of living beings there are ten attributes (dvar) worth consideration-(1) Sthiti (life-span), (2) Avagahana (space occupied or physical dimension), (3) Sharira (body). (4) Samhanan (body-constitution). (5) Samsthan (body structu (6) Leshya (complexion of soul), (7) Drishti (perception), (8) Jnana (knowledge), (9) Yoga (action), and (10) Upayoga (cognition). prathama : sthiti-sthAna dvAra FIRST : STHITI 7. [pra.] imIse NaM bhaMte ! rayaNappabhAe puDhavIe tIsAe nirayAvAsasatasahassesu egamegaMsi nirayAvAsaMsi neratiyANaM kevatiyA ThitiThANA paNNattA ? [u. ] goyamA ! asaMkhejjA ThitiThANA pnnnnttaa| taM jahA-jahaniyA ThitI, samayAhiyA jahaniyA Ti, dusamayAhiyA jahanniyA ThitI jAva asaMkhejjasamayAhiyA jahaniyA ThitI, tappAuggukkosiyA tthitii| 7. [pra. ] bhagavan ! isa ratnaprabhA pRthvI ke tIsa lAkha nArakAvAsoM meM eka-eka nArakAvAsa meM rahane vAle nAraka jIvoM ke kitane sthiti-sthAna kahe haiM ? arthAt eka-eka nArakAvAsa ke nArakoM kI kitanI Ayu hai ? [u. ] gautama ! unake asaMkhya sthAna haiN| ve isa prakAra haiM-jaghanya sthiti dasa hajAra varSa kI hai, vaha eka samaya adhika, do samaya adhika-isa prakAra yAvat jaghanya sthiti asaMkhyAta samaya adhika hai tathA usake yogya utkRSTa sthiti bhii| (ye saba milakara asaMkhyAta sthiti-sthAna hote haiN|) 7. (Q.) Bhante ! What are said to be the counts of span of life (sthiti) of the infernal beings living in each of the thirty hundred thousand infernal abodes in this Ratnaprabha prithvi (first hell)? [Ans.) Gautam ! They have innumerable counts. They are like this, minimum life-span is 10,000 years, one Samaya more than the minimum, two Samaya more than the minimum, ... and so on up to... innumerable Samaya more than the minimum and a maximum depending on each specific abode. (all these together make innumerable counts of life-span) prathama zataka : paMcama uddezaka (119) First Shatak : Fifth Lesson 555555555555555))))))))))) )))))))

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ma U ) ) ))) ) ))) ))) 555555555Wan 555555555555)))) 8. [pra.] imIse NaM bhaMte ! rayaNappabhAe puDhavIe tIsAe nirayAvAsasatasahassesu egamegaMsi , nirayAvAsaMsi jahaniyAe ThitIe vaTTamANA neraiyA kiM kohovauttA, mANovauttA, mAyovauttA, lobhovauttA? __[u.] goyamA ! savve vi tAva hojjA kohovauttA 1, ahavA kohovauttA ya mANovautte ya 2, ahavA Wan kohovauttA ya mANovauttA ya 3, ahavA kohovauttA ya mAyovautte ya 4, ahavA kohovauttA yama mAyovauttA ya 5, ahavA kohovauttA ya lobhovautte ya 6, ahavA kohovauttA ya lobhovauttA ya 7 / ahavA:fa kohovauttA ya mANovautte ya mAyovautte ya 1, kohovauttA ya mANovautte ya mAyovauttA ya 2, kohovauttA ya mANovauttA ya mAyovautte ya 3, kohovauttA ya mANovauttA ya mAyAuvauttA ya 4 / evaM 5 koha-mANa-lobheNa vi cau 4 / evaM koha-mAyA-lobheNa vi cau 4, evaM 12 / pacchA mANeNaM mAyAe + lobheNa ya koho bhaiyavyo, te kohaM amuNctaa| evaM sattAvIsaM bhaMgA nneyvaa|| 8. [pra. ] bhagavan ! isa ratnaprabhA pRthvI ke tIsa lAkha nArakAvAsoM meM se eka-eka nArakAvAsa meM hai jaghanya sthiti meM vartamAna nAraka kyA krodhopayukta haiM, mAnopayukta haiM, mAyopayukta haiM athavA lobhopayukta haiM ? ma [u. ] gautama ! ve sabhI krodhopayukta (krodhI) hote haiM 1, athavA bahuta se nAraka krodhopayukta aura eka nAraka mAnopayukta (mAnI) hotA hai 2, athavA bahuta se krodhI aura bahuta se mAnI hote haiM 3, athavA : OM bahuta se krodhI aura eka mAyI hotA hai 4, athavA bahuta se krodhI aura bahuta se mAyI hote haiM 5, athavA ma bahuta se krodhI aura eka lobhI hotA hai 6, athavA bahuta se krodhI aura bahuta se lobhI hote haiM 7 / ' athavA bahuta se krodhI, eka mAnI aura eka mAyI hotA hai 1, bahuta se krodhI, eka mAnI aura bahuta se kI OM mAyI hote haiM 2, bahuta se krodhI, bahuta se mAnI aura eka mAyI hotA hai 3, bahuta se krodhI, bahuta se mAnI aura bahuta se mAyI hote haiM 4, isI taraha krodha, mAna aura lobha, (yoM trikasaMyoga) ke cAra bhaMga, krodha, mAyA aura lobha, (yoM trikasaMyoga) ke bhI cAra bhaMga kahane caahie| phira mAna, mAyA aura lobha ke ma sAtha jor3ane se catuSka-saMyogI ATha bhaMga kahane caahie| isI taraha krodha ko nahIM chor3ate hue (catuSkasaMyogI 8 bhaMga hote haiM) kula 27 bhaMga samajha lene caahie| 8. [Q.] Bhante ! Do the infernal beings with minimum life-span living in each one of the thirty hundred thousand infernal abodes in this Ratnaprabha prithvi have inclination of anger (krodhopayukta), inclination of conceit (maanopayukta), inclination of deceit (maayopayukta) and inclination of greed (lobhopayukta)? ____ [Ans.] Gautam ! They all have inclination of anger (1) [just one 5 alternative of pure anger without any combination). Or many have inclination of anger and one has that of conceit (1), or many have inclination of anger and many have that of conceit (2), or many have i inclination of anger and one has that of deceit (3), or many have 4 inclination of anger and many have that of deceit (4), or many have inclination of anger and one has that of greed (5), or many have ja)555555558 55555555555555555555555555555555555 Wan 5555555 bhagavatIsUtra (1) (120) Bhagavati Sutra (1)

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255 5555 5 5 5 5 5 555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 C 4 inclination of anger and many have that of greed (6) [six alternatives of a y combination of two]. Or many have inclination of anger, one has that of conceit and one has that of deceit (1), or many have inclination of anger, y one has that of conceit and many have that of deceit (2), or many have y inclination of anger, many have that of conceit and one has that of deceit 4 (3), or many have inclination of anger, many have that of conceit and y many have that of deceit (4). In the same way four alternatives each of y combinations of three, anger-conceit-greed and anger-deceit-greed, should be repeated [twelve alternatives of a combination of three]. After Y that eight alternatives of a combination of four (anger, conceit, deceit and greed) should be repeated. Thus inclusive of anger, all these add up y to a total of 27 alternatives. y 9. [ pra. ] imIse NaM bhaMte ! rayaNapyabhAe puDhavIe tIsAe nirayAvAsasayasahassesu egamegaMsi nirayAvAsaMsi samayAdhiyAe jahannadvitIe vaTTamANA neraiyA kiM kodhovauttA, mANovauttA, mAyovauttA lobhovauttA ? [u. ] goyamA ! kohovautte ya mANovautte ya mAyovautte ya lobhovautte ya 4 / kohovauttA ya mANovauttA ya mAyovauttA ya lobhovauttA ya 8 ahavA kohovautte ya mANovautte ya 10, ahavA5 kohovautte ya mANovauttA ya 12, evaM asIti bhaMgA neyavvA evaM jAva saMkhijjasamayAhayA ttiii| asaMkhejjasamAhayAe TiIe tappAuggukkosiyAe ThiIe sattAvIsaM bhaMgA bhANiyavvA / 9. [ pra. ] isa ratnaprabhA pRthvI ke tIsa lAkha nArakAvAsoM meM se eka-eka nArakAvAsa meM eka samaya adhika jaghanya sthiti meM vartamAna nAraka kyA krodhopayukta hote haiM, mAnopayukta hote haiM, mAyopayukta hote haiM 5 athavA lobhopayukta hote haiM ? [u.] gautama ! unameM se koI-koI krodhI, koI mAnI, koI mAyI aura koI lobhI hotA hai / athavA bahuta se krodhI, mAna, mAyI aura lobhI hote haiM / athavA koI-koI krodhI aura mAnI hotA hai, yA koI 5 koI krodhI aura bahuta se mAnI hote haiM / [ athavA bahuta se krodhI aura eka mAnI yA bahuta se krodhI aura bahuta se mAnI hote haiM / ] ityAdi prakAra se assI bhaMga samajhane cAhie / isI prakAra yAvat do samaya adhika jaghanya sthiti se lekara saMkhyeya samayAdhika jaghanya sthiti vAle nairayikoM ke lie samajhanA 4 caahie| asaMkhyeya samayAdhika sthiti vAloM meM tathA usake yogya utkRSTa sthiti vAle nArakoM meM sattAIsa bhaMga kahane caahie| F F 9. [Q.] Bhante ! Do the infernal beings with one Samaya more than minimum life-span living in each one of the thirty hundred thousand infernal abodes in this Ratnaprabha prithvi have inclination of anger F (krodhopayukta), inclination of conceit (maanopayukta), inclination of fi deceit (maayopayukta) and inclination of greed (lobhopayukta) ? F F prathama zataka : paMcama uddezaka First Shatak: Fifth Lesson F tttttttttttttttttttttttttttttttv (121) cullli***************************miti8

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B dha ) )))))) ))))))) )))) )))))) )))) ) )) ) ) ) ) )) )) )) )) ) )) ) )) (Ans.] Gautam ! Some one of them has inclination of anger, some one of them has that of conceit, some one of them has that of deceit and some one of them has that of greed. Or many of them have inclination of anger, many of them have that of conceit, many of them have that of deceit and many of them have that of greed. Or some one of them has inclination of anger and conceit, or some one has that of anger and many have that of conceit. (or many have anger and one has conceit, or many have anger and many have conceit.] This way eighty alternatives should be stated. The same is true for infernal beings with a life-span of two Samaya more than the minimum... and so on up to... a life-span of countable Samaya more than the minimum. For those with a life-span of innumerable Samaya more than the minimum, right up to the maximum only twenty seven alternatives should be stated. vivecana : jaghanyAdi sthiti-pratyeka nArakAvAsa meM rahane vAle nArakoM kI sthiti ke sthAna bhinna-bhinna hone ke kAraNa kisI kI jaghanya sthiti hai, kisI kI madhyama aura kisI kI utkRsstt| isa prathama ratnaprabhA pRthvI ke prathama OM pratara meM nArakoM kI Ayu jaghanya 10 hajAra varSa kI aura utkRSTa 90 hajAra varSa kI hai| jaghanya aura utkRSTa ke ma bIca kI Ayu ko madhyama Ayu kahate haiN| madhyama Ayu jaghanya aura utkRSTa ke samAna eka prakAra kI nahIM hai| jaghanya Ayu se eka samaya adhika kI; do, tIna, cAra samaya adhika kI yAvat saMkhyeya aura asaMkhyeya samaya adhika kI Ayu bhI madhyama kahalAtI hai| yoM madhyama Ayu (sthiti) ke aneka vikalpa haiN| nArakoM ke sthiti sthAna U asaMkhya haiN| (bhaMgoM kA vistRta varNana hindI vivecana bhAga 1, pRSTha 232 para dekheM) ___Elaboration-Jaghanya sthiti The count of life-span of infernal beings living in each abode is different, thus for some the count is minimum, for some it is medium and for some it is maximum. In the first level of this Ratnaprabha prithvi (first hell) the minimum life-span is 10,000 years and the maximum is 90,000 years. The intervening count between minimum and maximum is called medium. Like the maximum 41 and minimum life-span it is not a fixed figure. Starting from one Samaya more, two Samaya more, countable Samaya more... and so on up to... innumerable Samaya more, all are included in medium life-span. Thus there are many alternative counts of medium life-span making the total counts of life-span of infernal beings to be innumerable. (for detailed 45 listing of alternatives refer to Hindi Vivechana, Part-1, p. 232) )) )) ) 55555555555555555))))))))))))))))))))) ))) ) 4 OM dvitIya : avagAhanA dvAra SECOND : AVAGAHANA 10. [pra.] imIse NaM bhaMte ! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu egamegaMsi OM nirayAvAsaMsi neraiyANaM kevatiyA ogAhaNATANA paNNattA ? Wan 5555555551554 bhagavatIsUtra (1) (122) Bhagavati Sutra (1)

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phra [u. ] goyamA ! asaMkhejjA ogAhaNATANA paNNattA / taM jahA- jahanniyA ogAhaNA, padesAhiyA jahanniyA ogAhaNA, duppadesAhiyA jahanniyA ogAhaNA jAva asaMkhijjapadesAhiyA jahanniyA ogAhaNA, tappAggukkosiyA ogAhaNA / 10. [ pra. ] bhagavan ! isa ratnaprabhA pRthvI ( prathama narakabhUmi) ke eka-eka nArakAvAsa meM rahane vAle nArakoM ke avagAhanA sthAna kitane haiM ? [u.] gautama ! unake avagAhanA sthAna asaMkhyAta haiN| ve isa prakAra haiM- jaghanya avagAhanA ( aMgula ke asaMkhyAtaveM bhAga), eka pradezAdhika jaghanya avagAhanA, dvipradezAdhika jaghanya avagAhanA, yAvat asaMkhyAta pradezAdhika jaghanya avagAhanA, tathA usake yogya utkRSTa avagAhanA (jisa nArakAvAsa ke yogya jo utkRSTa avagAhanA ho ) / 10. [Q.] Bhante ! What are said to be the counts of avagahana (space occupied or physical dimension) of the infernal beings living in each of the thirty hundred thousand infernal abodes in this Ratnaprabha prithvi (first hell)? [Ans.] Gautam ! They have innumerable counts. They are like this -- minimum physical dimension (uncountable fraction of Angul), one Pradesh (space-point) more than the minimum, two Pradesh more than the minimum, and so on up to... innumerable Pradesh more than the minimum and a maximum depending on each specific abode. (all these together make innumerable counts of physical dimension) ... 11. [pra.] imIse NaM bhaMte ! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu egamegaMsi nirayAvAsaMsi jahanniyAe ogAhaNAe vaTTamANA neratiyA kiM kohovauttA. ? [u.] goyamA ! asIti bhaMgA bhANiyavvA, jAva saMkhijjapadesAdhiyA jahanniyA ogAhaNA / asaMkhejjapadesAhiyAe jahanniyAe ogAhaNAe vaTTamANANaM tappauggukkosiyAe ogAhaNAe vaTTamANANaM neraiyANaM do vi sattAvIsaM bhNgaa| 11. [ pra. ] bhagavan ! isa ratnaprabhA pRthvI ke tIsa lAkha nArakAvAsoM meM se eka-eka nArakAvAsa meM jaghanya avagAhanA vAle nairayika kyA krodhopayukta haiM, mAnopayukta haiM, mAyopayukta haiM athavA lobhopayukta haiM ? [u. ] gautama ! jaghanya avagAhanA vAloM meM assI bhaMga kahane cAhie, yAvat saMkhyAta pradeza adhika jaghanya avagAhanA vAloM ke bhI assI bhaMga kahane caahie| asaMkhyAta pradeza adhika jaghanya avagAhanA vAle aura usake yogya utkRSTa avagAhanA vAle, ina donoM prakAra ke nArakoM meM sattAIsa bhaMga kahane caahie| 11. [Q.] Bhante ! Do the infernal beings with minimum physical dimension (avagahana) living in each one of the thirty hundred thousand infernal abodes in this Ratnaprabha prithvi have inclination of anger prathama zataka : paMcama uddezaka ( 123 ) 5559 5555555555 5 5 55 5 5 5555 5555 5 595 5 5 First Shatak: Fifth Lesson

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ttttttttttti***********************milllil Wan S (krodhopayukta), inclination of conceit (maanopayukta), inclination of 5 5 deceit (maayopayukta) and inclination of greed (lobhopayukta ) ? Wan Wan [Ans.] Gautam ! Eighty alternatives should be stated for minimum physical dimension (as stated in case of life-span). The same is true for two Pradesh more than the minimum... and so on up to... a life-span of countable Pradesh more than the minimum. For those with a life-span of innumerable Pradesh more than the minimum, right up to the maximum, only twenty seven alternatives should be stated (as stated in connection with life-span). vivecana : avagAhanAsthAna - jisa jIva kA jitanA lambA-caur3A zarIra hotA hai, vaha usakI avagAhanA hai| jisa kSetra meM jo jIva jitane AkAza-pradezoM ko rokakara rahatA hai, utane AdhArabhUta tad parimANa kSetra ko bhI avagAhanA kahate haiM / utkRSTa avagAhanA-prathama naraka kI utkRSTa avagAhanA 7 dhanuSa, 3 hAtha, 6 aMgula hotI hai, isase Age ke 5 narakoM meM avagAhanA dugunI dugunI hotI hai| arthAt zarkarAprabhA meM 15 dhanuSa, 2 hAtha, 12 aMgula kI; bAlukAprabhA meM 31 dhanuSa, 1 hAtha kI, paMkaprabhA 62 dhanuSa, 2 hAtha kI; dhUmaprabhA meM 125 dhanuSa kI; dhanuSa kI utkRSTa avagAhanA hotI hai / jaghanya sthiti tathA tamaH prabhA meM 250 dhanuSa kI Wan Wan tamastamaH prabhA meM 500 5 jaghanya avagAhanA ke bhaMgoM meM antara - jaghanya sthiti vAle nAraka jaba taka jaghanya avagAhanA vAle rahate haiM, taba taka 5 unakI avagAhanA ke 80 bhaMga hI hote haiM; kyoMki jaghanya avagAhanA utpatti ke samaya hI hotI hai| jaghanya sthiti 5 vAle jina nairayikoM ke 27 bhaMga kahe haiM, ve jadhanya avagAhanA kA ullaMghana kara cuke haiM, unakI avagAhanA jaghanya nahIM hotii| isalie unameM 27 hI bhaMga hote haiN| jaghanya avagAhanA se lekara saMkhyAtapradeza adhika kI avagAhanA vAle jIva naraka meM sadA nahIM milate, isalie unameM 80 bhaMga kahe gaye haiM, kintu jaghanya avagAhanA se asaMkhyAtapradeza adhika kI avagAhanA vAle 5 jIva, naraka meM adhika hI pAye jAte haiM; isalie unameM 27 hI bhaMga hote haiN| (vRtti, patrAMka 71) Wan Wan Elaboration-Avagahana-The length and breadth of the body of a being or its physical dimension is called avagahana. In other words the space occupied by a being in terms of space-points (pradesh) is called 5 avagahana. bhagavatIsUtra (1) pha In the first hell the maximum dimension is 7 Dhanush (a linear 5 measure equivalent to four cubits), 3 Haath (cubit), 6 Angul (breadth of a finger). In the following hells it is doubled for every progressive hell. In Sharkara-prabha (second hell) it is 15 Dhanush, 2 Haath, 12 Angul. In 5 Baluka-prabha (third hell) it is 31 Dhanush, 1 Haath. In Pankaprabha 5 pha (fourth hell ) it is 62 Dhanush, 2 Haath. In Dhoom-prabha ( fifth hell) it is 125 Dhanush. In Tamah-prabha (sixth hell) it is 250 Dhanush. In 5 Tamastamah-prabha ( seventh hell) it is 500 Dhanush. Difference 5 Wan Wan Bhagavati Sutra (1) Wan (124) kmimimimimimimimimimi*********************mik phaphaphaphaphaphaphaphaphaphaphapha Wan Wan 5

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$$$$$$$$$$$$ $555555555555555555555 between alternatives of minimum life-span and minimum physical dimension-As long as the infernal beings with minimum life-span are with minimum physical dimension the number of alternatives (of inclinations) for their physical dimension is eighty. This is because minimum physical dimension is at the time of birth. Those infernal beings of minimum life-span for whom twenty seven alternatives have been mentioned have crossed the minimum physical dimension. For this reason they only have twenty seven alternatives. Infernal beings with minimum physical dimension to countable space-points more than minimum are not always available in hells; therefore eighty alternatives are applicable to them. Infernal beings with physical dimension of innumerable space-points more than the minimum are found in abundance in hells; therefore twenty seven alternatives are applicable to them. (Vritti, leaf 71) tRtIya : zarIra dvAra THIRD : SHARIRA 12. [pra. ] imIse NaM bhaMte ! rayaNappabhAe jAva egamegasi nirayAvAsaMsi neraiyANaM kati sarIrayA paNNattA ? [u. ] goyamA ! tiNi sarIrayA pnnnnttaa| taM jahA-veuvie teyae kmme| 12. [pra. ] bhagavan ! isa ratnaprabhA pRthvI ke eka-eka nArakAvAsa meM basane vAle nAraka jIvoM ke zarIra kitane haiM ? [u. ] gautama ! unake tIna zarIra haiN| yathA-vaikriya, taijas aura kaarmnn| 12. [Q.] Bhante ! How many are said to be the types of body (sharira) of the infernal beings living in each of the (thirty hundred thousand) infernal abodes in this Ratnaprabha prithvi (first hell)? [Ans.] Gautam ! They have three types of bodies-Vaikriya (transmutable), Taijas (fiery) and Karman (karmic). 13. [pra. 1 ] imIse NaM bhaMte ! jAva veubviyasarIre vaTTamANA neraiyA kiM kohovauttA. ? [u. ] sattAvIsaM bhNgaa|[ 2 ] eeNaM gameNaM tiNNi sarIrA bhaanniyvyaa| 13. [pra. 1 ] bhagavan ! isa ratnaprabhA pRthvI ke pratyeka nArakAvAsa meM basane vAle vaikriyazarIrI nAraka kyA krodhopayukta haiM, (mAnopayukta haiM, mAyopayukta hai athavA lobhopayukta haiM ?) [u. ] gautama ! unake krodhopayukta Adi 27 bhaMga kahane caahie| [ 2 ] aura isa prakAra zeSa donoM zarIroM (tejas aura kArmaNa) sahita tInoM ke sambandha meM yahI bAta (AlApaka) kahanI caahie| | prathama zataka : paMcama uddezaka (125) First Shatak : Fifth Lesson | 555555555555555555555555555555555555

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)) )) )) )) ) ))) ) )) ) ) Wan Wan 555555555555555555555)))))))555555555555555555598 13. (Q. 1] Bhante ! Do the infernal beings with transmutable body (vaikriya sharira) living in each one of the infernal abodes in this Ratnaprabha prithvi have inclination of anger (krodhopayukta), inclination of conceit (maanopayukta), inclination of deceit Wan (maavopayukta) or inclination of greed (lobhopayukta)? ___[Ans.] Gautam ! Twenty seven alternatives including krodhopayukta should be stated for them. [2] Same statements should be repeated for Si the other two types of bodies (fiery and karmic). vivecana : vaikriyazarIra-jisa zarIra ke prabhAva se manacAhA rUpa dhAraNa kiyA jA sakatA hai, vaha vaikriyazarIra Wan hai| isake do bheda haiM-bhavadhAraNIya aura uttrvaikriy| nArakoM ke bhavadhAraNIya vaikriyazarIra hotA hai| taijasUzarIra AhAra ko pacAkara zarIra ke aMgoM meM yathAsthAna pahu~cAne vAlA taijaszarIra hai| kArmaNazarIra-rAga-dveSAdi bhAvoM E se zubhAzubha karmavargaNA ke pudgaloM ko saMcita karane vAlA kArmaNazarIra hai| (vRtti, patrAMka 72) $i Elaboration--Vaikriya Sharira (transmutable body)--the body that can be transformed to any desired form. This is of two typesbhavadharaniya (incarnation sustaining) and uttar-vaikriya (secondary transmuted). Infernal beings have incarnation sustaining transmuted 4 body. Taijas sharira (fiery body)--body that is responsible for digestion of 4 food and its assimilation with different parts of the body. Karman sharira (karmic body)-body that acquires and compiles the good and bad karmic particles through the force of passions like attachment and aversion. (Vritti, leaf 72) cauthA : saMhanana dvAra FOURTH : SAMHANAN 14. [pra. ] imIse NaM bhaMte ! rayaNappabhAe puDhavIe jAva neraiyANaM sarIragA kiM saMghayaNA paNNattA ? [u. ] goyamA ! chaNhaM saMghayaNANaM asaMghayaNI, neva'TThI, neva chirA, neva nnhaaruunni| je poggalA aNiTThA akaMtA appiyA asubhA amaNuNNA amaNAmA te tesiM sarIrasaMghAtattAe prinnmNti| 14. [pra. ] bhagavan ! isa ratnaprabhApRthvI ke pratyeka nArakAvAsa meM basane vAle nairayikoM ke zarIroM OM kA kauna-sA saMhanana hai ? [u. ] gautama ! unakA zarIra saMhananarahita hai, arthAt unameM chaha saMhananoM meM se koI bhI saMhanana nahIM OM hotaa| unake zarIra meM haDDI, zirA (nase) aura snAyu nahIM hotii| jo pudgala aniSTa, akAnta, apriya, azubha, amanojJa aura amanohara haiM, ve pudgala nArakoM ke zarIra-saMghAtarUpa meM pariNata hote haiN| 4 14. (Q.) Bhante ! What is said to be the type of Samhanan (body constitution) of the infernal beings living in each of the infernal abodes in this Ratnaprabha prithvi ? bhagavatIsUtra (1) (126) Bhagavati Sutra (1)

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[Ans.] Gautam ! Their bodies are devoid of body structure. In other words they do not have any of the six Samhanan (body-constitution). Their bodies have no bones, no veins and no sinews. Anisht (not desirable), akaant (not beautiful), apriya (not lovable), ashubha (ignoble), amanojna (not attractive), amanohar (not adorable or whose mere thought is repulsive) matter particles coalesce to constitute the bodies of infernal beings. 15. [pra. ] imIse NaM bhaMte ! jAva chaNhaM saMghayaNANaM asaMghayaNe vaTTamANA neraiyA kiM kohovauttA0 ? [u. ] sattAvIsaM bhNgaa| 15. [pra.] bhagavan ! isa ratnaprabhApRthvI ke pratyeka nArakAvAsa meM rahane vAle aura chaha saMhananoM meM se jinake eka bhI saMhanana nahIM hai, ve nairayika kyA krodhopayukta haiM, yAvat lobhopayukta haiM ? [u. ] gautama ! inake pUrvokta sattAIsa bhaMga kahane caahie| 15. (Q.) Bhante ! Do the infernal beings without any of the six Samhanan (body-constitution) living in each one of the infernal abodes in this Ratnaprabha prithvi have inclination of anger (krodhopayukta), ... and so on up to... inclination of greed (lobhopayukta)? ___ [Ans.] Gautam ! Twenty seven aforesaid alternatives should be stated for them. pA~cavA~ : saMsthAna dvAra FIFTH : SAMSTHAN 16. [pra. ] imIse NaM bhaMte ! rayaNappabhA jAva sarIrayA kiM saMTitA paNNattA ? [u. ] goyamA ! duvihA paNNattA taM jahA-bhavadhAraNijjA ya uttaraveuvviyA y| tattha NaM je te bhavadhAraNijjA te huMDasaMThiyA pnnnnttaa| tattha NaM uttaraveubviyA te vi huMDasaMThiyA pnnnnttaa| 17. [pra. ] imIse NaM jAva huMDasaMThANe vaTTamANA neraiyA kiM kohovauttA0 ? [u. ] sattAvIsaM bhNgaa| 16. [pra.] bhagavan ! isa ratnaprabhApRthvI ke nArakAvAsa meM rahane vAle nairayikoM ke zarIra kisa saMsthAna vAle haiM ? [u. ] gautama ! una nArakoM kA zarIra do prakAra kA hai, yathA-bhavadhAraNIya aura uttrvaikriy| unameM jo bhavadhAraNIya zarIra vAle haiM, ve huNDaka saMsthAna vAle hote haiM, aura jo zarIra uttaravaikriyarUpa haiM, ve bhI huNDakasaMsthAna vAle haiN| 17. [pra. ] bhagavan ! isa ratnaprabhApRthvI meM yAvat huNDakasaMsthAna meM vartamAna nAraka kyA krodhopayukta ityAdi haiM ? [u. ] gautama ! inake bhI krodhopayukta Adi 27 bhaMga kahane caahie| prathama zataka : paMcama uddezaka (127) First Shatak: Fifth Lesson Wu Bu 5555555555555555555555555555555555

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444 445 446 44 445 446 447 454 455 454 455 456 457 455 456 45 44 45 46 45 44 41 41 41 4 16. (Q.) Bhante ! What is said to be the type of Samsthan 4. (body structure) of the infernal beings living in this Ratnaprabha prithvi ? (Ans.) Gautam ! The bodies of infernal beings living in th Ratnaprabha are of two types--bhavadharaniya (incarnation sustaining) and uttar-vaikriya (secondary transmuted). Those having bhavadharaniya sharira (incarnation sustaining body) have hundak ki samsthan (an anatomical structure having deformities in every part of the body). Those having uttar-vaikriya sharira (secondary transmuted body) too have hundak samsthan. 17. (Q.) Bhante ! Do the infernal beings having hundak samsthan living in this Ratnaprabha prithvi have inclination of 5 anger (krodhopayukta), ... and so on up to... inclination of greed (lobhopayukta)? (Ans.] Gautam ! For these too twenty seven aforesaid alternatives 4 should be stated. OM vivecana : uttaravaikriya zarIra-eka nArakI jIva dUsare jIva ko kaSTa dene ke lie jo zarIra banAtA hai, vaha uttaravaikriya kahalAtA hai| uttaravaikriya zarIra sundara na banAkara nAraka huNDakasaMsthAna vAlA kyoM banAte haiM ? isakA samAdhAna yaha hai ki unameM zakti kI mandatA hai tathA deza-kAla Adi kI pratikUlatA hai, isa kAraNa ve zarIra kA Wan AkAra sundara banAnA cAhate hue bhI nahIM banA pAte, vaha beDhaMgA hI banatA hai| unakA zarIra saMhananarahita hotA hai, hai isalie unheM chedane para zarIra ke pudgala alaga ho jAte haiM aura punaH mila jAte haiN| asthiyoM ke viziSTa prakAra ke DhA~ce ko saMhanana kahate haiN| asthiyA~ kevala audArika zarIra meM hI hotI haiM aura nArakoM ko audArika zarIra TETETA I (fa, yxia ) Elaboration-Uttar-vaikriya sharira--The body created by one infernal being in order to torture another infernal being is called uttarvaikriya sharira (secondary transmuted body). Why these secondary transmuted bodies are made ugly in hundak samsthan and not beautiful ? The answer is that the infernal beings are at low energy levels and the circumstances are also unfavourable. Therefore they fail 4 to make a beautiful body; although they desire to do so, it turns out ugly only. As their bodies are devoid of a body-constitution, on piercing matter particles separate from the body and combine again. Specific body constitutions built on bones are called samhanan. Bones are part of the 4 audarik sharira (gross physical body) and infernal beings do not have 5 audarik sharira. (Vritti, leaf 72) 454 455 456 457 458 46 44 41 46 45 46 47 46 45 46 45 46 47 46 45 45 4545454545454545454545454545454 455 456 457 455 456 455 456 451559641414141414141414545 46 45 455 454 455 456 457 4414415545454545454545454545454 455 456 45 46 47 Paret (8) ( 128 ) Bhagavati Sutra (1) 44 41 414 415 4 4 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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puumik55*********lllmimimimimittmitimittmimitttiY chaThA : lezyA dvAra SIXTH LESHYA 18. [ pra. ] imIse NaM bhaMte! rayaNappabhAe puDhavIe neraiyANaM kati lesAo paNNattAo ? [u.] goyamA ! ekkA kAulessA paNNattA / 19. [ pra. ] imIse NaM bhaMte ! rayaNappabhAe jAva kAulessAe vaTTamANA0 ? [ u. ] sattAvIsaM bhNgaa| 18. [ pra. ] bhagavan ! isa ratnaprabhA pRthvI meM basane vAle nairayikoM meM kitanI lezyAe~ haiM ? [u.] gautama ! unameM kevala eka kApotalezyA hai| 19. [ pra. ] bhagavan ! isa ratnaprabhA pRthvI meM basane vAle kApotalezyA vAle nAraka jIva kyA krodhopayukta haiM, yAvat lobhopayukta haiM ? [u.] gautama ! inake bhI sattAIsa bhaMga kahane caahie| 18. [Q.] Bhante ! How many Leshyas (complexions of soul) the infernal beings living in this Ratnaprabha prithvi are said to have? [Ans.] Gautam ! They only have one, the Kapot leshya (pigeon-like complexion). 19. [Q.] Bhante ! Do the infernal beings having Kapot leshya (pigeon complexion) living in this Ratnaprabha prithvi have inclination of anger (krodhopayukta), ... and so on up to ... inclination of greed (lobhopayukta ) ? [Ans.] Gautam ! For these too twenty seven aforesaid alternatives should be stated. sAtavA~ dRSTi dvAra SEVENTH DRISHTI : 20. [pra.] imIse NaM jAva kiM sammaddiTThI micchaddiTThI sammAmicchaddiTThI ? [ u. ] tiNNi vi| 21. [pra.1] imIse NaM jAva sammaddaMsaNe vaTTamANA neraiyA0 ? [u. ] sattAvIsaM bhNgaa| [ 2 ] evaM micchadaMsaNe vi / [ 3 ] sammAmicchaddaMsaNe asIti bhNgaa| 20. [ pra. ] bhagavan ! isa ratnaprabhA pRthvI meM basane vAle nAraka jIva kyA samyagdRSTi haiM, mithyAdRSTi haiM, yA samyagmithyAdRSTi (mizra dRSTi ) haiM ? [u. ] he gautama! ve tInoM prakAra ke haiN| 21. [ pra. 1 ] bhagavan ! isa ratnaprabhA pRthvI meM basane vAle samyagdRSTi nAraka kyA krodhopayukta yAvat lobhopayukta haiM ? prathama zataka : paMcama uddezaka (129) 5 5 5 5 5 5 5 5 5 555 5555 5 555 5555 5555 5 5 5 5 First Shatak: Fifth Lesson

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65555555555555555555555555555555555558 ma [u. ] gautama ! inake krodhopayukta Adi sattAIsa bhaMga kahane caahie| [2] isI prakAra mithyAdRSTi ke bhI krodhopayukta Adi 27 bhaMga kahane caahie| [3] samyagmithyAdRSTi ke assI bhaMga (pUrvavat) OM kahane caahie| 20. [Q.] Bhante ! Are the infernal beings living in this Ratnaprabha 15 prithvi samyagdrishti (having right perception/faith), mithyadrishti (having wrong perception/faith) or samyagmithyadrishti (having rightWan wrong or mixed perception/faith)? ___[Ans.] Gautam ! They are of all the three kinds. 21.10.1] Bhante ! Do the infernal beings having right perception/faithf living in this Ratnaprabha prithvi have inclination of anger (krodhopayukta), ... and so on up to... inclination of greed (lobhopayukta)? (Ans.] Gautam ! For these too twenty seven aforesaid alternatives should be stated. [2] In the same way twenty seven aforesaid alternatives should be stated with regard to mithyadrishti (having wrong perception/faith). [3] Eighty aforesaid alternatives should be stated with regard to samyagmithyadrishti (having right-wrong or mixed perception/faith). AThavA~ : jJAna dvAra EIGHT : JNANA 22. [pra. ] imIse NaM bhaMte ! jAva kiM NANI, aNNANI ? [u. ] goyamA ! NANI vi, aNNANI vi| tiNNi nANANi niyamA, tiNNi aNNANAI bhynnaae| 23. [pra. 1 ] imIse NaM bhaMte ! jAva AbhiNibohiyaNANe vaTTamANA0 ? [u. ] sattAvIsaM bhNgaa| [ 2 ] evaM tiNNi NANAI, tiNNi ya aNNANAiM bhaanniyvvaaii| 22. [pra. ] bhagavan ! isa ratnaprabhA pRthvI meM rahane vAle nAraka jIva kyA jJAnI haiM, yA ajJAnI haiM ? OM [u. ] gautama ! unameM jJAnI bhI haiM, aura ajJAnI bhI haiN| jo jJAnI haiM, unameM niyamapUrvaka tIna jJAna # hote haiM, aura jo ajJAnI haiM, unameM tIna ajJAna bhajanA (vikalpa) se hote haiN| 23. [pra. 1 ] bhagavan ! isa ratnaprabhA pRthvI meM rahane vAle Abhinibodhika jJAnI (matijJAnI) nArakI jIva kyA krodhopayukta yAvat lobhopayukta hote haiM? OM [u. ] gautama ! una nArakoM ke krodhopayukta Adi 27 bhaMga kahane caahie| [ 2 ] isI prakAra tInoM jJAna vAle tathA tInoM ajJAna vAle nArakoM meM krodhopayukta Adi 27 bhaMga kahane caahie| 22. (Q.) Bhante ! Are the infernal beings living in this Ratnaprabha 4 prithvi jnani (having right knowledge) or ajnani (having false knowledge)? 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 . bhagavatIsUtra (1) (130) Bhagavati Sutra (1)

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phaphaphaphaphaphaphaphaphaphaphapha [Ans.] Gautam ! There are jnanis ( having right knowledge) as well as ajnanis (having false knowledge) among them. Those with right knowledge have, as a rule, three kinds of right knowledge, and those with false knowledge have three kinds of false knowledge alternatively. 23. [Q. 1] Bhante ! Do the infernal beings having abhinibodhik jnana (mati jnana or sensory knowledge) in this Ratnaprabha prithvi (hell) have inclination of anger (krodhopayukta), and so on_up to... inclination of greed (lobhopayukta ) ? [Ans.] Gautam ! For these twenty seven aforesaid alternatives should be stated. [2] In the same way twenty seven aforesaid alternatives each should be stated with regard to those having three kinds of right knowledge and those having three kinds of false knowledge. vivecana: jinakI dRSTi (darzana) meM samabhAva hai, samyaktva hai, ve samyagdRSTi haiN| vastu kA viparIta svarUpa samajhanA mithyAdarzana hai / viparIta dRSTi vAlA prANI mithyAdRSTi hotA hai| jo na pUrI taraha mithyAdRSTi hai aura na samyagdRSTi hai, vaha samyagmithyAdRSTi - mizra dRSTi kahalAtA hai| tIna jJAna aura tIna ajJAna kaise ? -jo jIva naraka meM samyaktva sahita utpanna hote haiM, unheM janmakAla ke prathama samaya se lekara bhavapratyaya avadhijJAna hotA hai, isalie unameM nizcita rUpa se tIna jJAna hote haiN| mithyAdRSTi jIva naraka meM utpanna hote haiM, ve yahA~ se saMjJI yA asaMjJI jIvoM meM se gaye hue hote haiN| unameM se jo jIva yahA~ se saMjJI jIvoM meM se jAkara naraka meM utpanna hote haiM, unheM janmakAla se hI vibhaMga (viparIta avadhi) jJAna hotA hai| isalie unameM niyamataH tIna ajJAna hote haiN| jo jIva yahA~ se asaMjJI jIvoM meM se jAkara naraka meM utpanna hote haiM, unheM janmakAla meM do ajJAna (mati - ajJAna aura zruta - ajJAna) hote haiM, aura eka antarmuhUrta vyatIta ho jAne para paryApta avasthA prApta hone para vibhaMgajJAna utpanna hotA hai, taba unheM tIna ajJAna ho jAte haiN| isalie unameM tIna ajJAna bhajanA (vikalpa) se kahe gaye haiM / arthAt- kisI samaya unameM do ajJAna hote haiM, kisI samaya tIna ajnyaan| jaba do ajJAna hote haiM, taba unameM krodhopayukta Adi 80 bhaMga hote haiM, kyoMki ye jIva thor3e se hote haiN| jJAna aura ajJAna - jJAna kA artha yahA~ samyagjJAna aura ajJAna kA artha jJAnAbhAva nahIM, apitu mithyAjJAna hai / (vRtti, patrAMka 72-73) Elaboration-Samyagdrishti-one having right perception/faith or righteousness and equanimity. Mithyadrishti-to understand a thing wrongly or falsely is mithya darshan. One having wrong perception/faith is mithyadrishti. Samyagmithyadrishti-one having right-wrong or mixed perception/faith; in other words one who is neither completely righteous nor completely unrighteous. He is also called mishradrishti (having mixed perception / faith). Three jnana and three ajnana-A righteous being born in hell has bhava pratyayik (acquired at birth) avadhi jnana since the very moment of prathama zataka : paMcama uddezaka First Shatak: Fifth Lesson (131) phaphaphaphaphaphaphaphaphaphaphapha

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phaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphapha Wan birth. Therefore he is certainly endowed with three kinds of jnana. An sensory unrighteous being born in hell comes from among either sentient beings or non-sentient beings on the earth. Those coming from among sentient beings have vibhang jnana (false avadhi jnana). Therefore, as a rule they have three kinds of ajnana (false knowledge). Those coming from among non-sentient beings have two kinds of ajnana (mati ajnana or false knowledge and shrut ajnana or false scriptural knowledge) at the time of birth. After one Antar-muhurt, when they are fully developed, they acquire vibhang jnana and thus three kinds of ajnana. That is the reason for the statement that 'those with false knowledge have three kinds of false knowledge alternatively'. This means that sometime they have two kinds of ajnana and at other they have three kinds of ajnana. When they have two kinds of ajnana the number of alternatives for inclinations of etc. are eighty; however such instances are very few. anger [u.] gautama ! ve tInoM prakAra ke haiM; arthAt mana, vacana aura kAyA, ina tInoM yogoM vAle haiN| 25. [ pra. 1 ] bhagavan ! isa ratnaprabhA pRthvI meM rahane vAle aura yAvat manoyoga meM rahane vAle nAka jIva kyA krodhopayukta yAvat lobhopayukta haiM ? [u. ] gautama ! unake krodhopayukta Adi 27 bhaMga kahane cAhie / [ 2 ] isI prakAra vacanayogI aura kAyayogI ke bhI krodhopayukta Adi 27 bhaMga kahane cAhie / Wan Jnana--right knowledge or righteousness. Ajnana - it is not absence 5 of knowledge but false knowledge or unrighteousness. (Vritti, leaves 72-73) nauvA~ : yoga dvAra NINTH YOGA 24. [ pra.] imIse NaM jAva kiM maNajogI, vaijogI, kAyajogI ? [ u. ] tiNNi vi| 25. [1] imI NaM jAva maNajoe vaTTamANA kiM kohovauttA0 ! [u.] sattAvIsaM bhNgaa| [ 2 ] evaM vaijoe / evaM kAyajoe / 24. [ pra. ] bhagavan ! isa ratnaprabhA pRthvI meM rahane vAle nAraka jIva kyA manoyogI haiM, vacanayogI haiM athavA kAyayogI haiM ? 24. [Q.] Bhante ! Are the infernal beings living in this Ratnaprabha prithvi manoyogi (having associations of mind), vachanyogi (having associations of speech) or kayayogi (having associations of body)? [Ans.] Gautam ! They are of all the three kinds. In other words they have associations of mind, speech as well as body. bhagavatIsUtra (1) (132) Wan Bhagavati Sutra (1) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan 2 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan

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aphra 5 5 F F Y F [Ans.] Gautam ! For these twenty seven aforesaid alternatives should y be stated. [2] In the same way twenty seven aforesaid alternatives each y should be stated with regard to vachanyogi (having associations of speech) as well as kayayogi (having associations of body). F Y 25. [Q. 1] Bhante ! Do the infernal beings having manoyoga y ( associations of mind; involved in activities of mind) in this Ratnaprabha 5 prithvi have inclination of anger (krodhopayukta), and so on up to... 5 inclination of greed (lobhopayukta ) ? Y F 5 5 dasavA~ : upayoga dvAra TENTH UPAYOGA 26. [ pra. ] imIse NaM jAva neraiyA kiM sAgArovauttA, aNAgArovauttA ? [u. ] goyamA ! sAgArovauttA vi, aNAgArovauttA vi| 26. [ pra. ] bhagavan ! isa ratnaprabhA pRthvI ke nAraka jIva kyA sAkAropayoga se yukta haiM athavA 5 anAkAropayoga se yukta haiM ? Y [ u. ] gautama ! ve sAkAropayogayukta bhI haiM aura anAkAropayogayukta bhI haiN| 4 26. [Q.] Bhante ! Are the infernal beings living in this Ratnaprabha 4 prithvi endowed with saakaaropayoga (elaborate cognition) or y Fanaakaaropayoga (cursory cognition)? y y [Ans.] Gautam ! They are endowed with saakaaropayoga (elaborate cognition) and also anaakaaropayog (cursory cognition). 27. [ 1 ] imIse NaM jAva sAgArovaoge vaTTamANA kiM kohovauttA0 ? [ u. ] sattAvIsaM bhNgaa| [ 2 ] evaM aNAgArovautte vi sattAvIsaM bhNgaa| 27. [ pra. 1 ] bhagavan ! isa ratnaprabhA pRthvI ke sAkAropayogayukta nAraka jIva kyA krodhopayukta haiM; yAvat lobhopayukta haiM ? [ u. ] gautama ! inameM krodhopayukta ityAdi 27 bhaMga kahane caahie| [ 2 ] isI prakAra anAkAropayukta meM bhI krodhopayukta ityAdi sattAIsa bhaMga kahane caahie| (133) 5 27. [Q. 1] Bhante ! Do the infernal beings having manoyoga 4 (associations of mind; involved in activities of mind) in this Ratnaprabha prithvi have inclination of anger (krodhopayukta), and so on up to... y inclination of greed (lobhopayukta ) ? 4 4 1555 4 [Ans.] Gautam ! For these twenty seven aforesaid alternatives should be stated. [2] In the same way twenty seven aforesaid alternatives each should be stated with regard to vachanyogi (having associations of y speech) as well as kayayogi (having associations of body). prathama zataka : paMcama uddezaka First Shatak: Fifth Lesson aanan y 5 5

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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 FFE 555555555555555555555555555555555555555555555555$ Wan yoga-upayoga kA artha-yahA~ yoga kA tAtparya hai-AtmA kI zakti ko phailaanaa| vaha mana, vacana aura kAyA ke 5 mAdhyama se phailAI jAtI hai| isalie ina tInoM kI pravRtti, prasAraNa yA prayoga ko yoga kahA jAtA hai| upayoga kA artha-jAnanA yA dekhanA hai| vastu ke sAmAnya (svarUpa) ko jAnanA anAkAra-upayoga hai aura vizeSa dharma ko ma jAnanA sAkAropayoga hai| darzana ko anAkAropayoga aura jJAna ko sAkAropayoga kahA jA sakatA hai| Yoga and Upayoga-Here yoga means spreading the spiritual power. As it is done through mind, speech and body the indulgence, endeavour or action of these three is called yoga. Upayoga means cognition or 45 perception. To know ordinary or simple form of a thing is anakaarWan upayoga (cursory-cognition) and to know special attributes is sakaaropayoga (elaborate cognition). Darshan (perception) may be called anakaaropayoga and knowledge may be called sakaaropayoga. __ gyArahavA~ : lezyA dvAra ELEVENTH : LESHYA 28. evaM satta vi puDhavIo neyvvaao| NANattaM lesaasu| gAhA-kAU ya dosu, tatiyAe mIsiyA, nIliyA cutthiie| paMcamiyAe mIsA, kaNhA tatto prmknnhaa||7|| 28. ratnaprabhA pRthvI ke viSaya meM dasa dvAroM kA varNana kiyA hai, usI prakAra se sAtoM pRthviyoM ma (narakabhUmiyoM) ke viSaya meM jAna lenA caahie| kintu lezyAoM meM vizeSatA (vibhinnatA) hai| vaha isa prakAra hai (gAthArtha) pahalI aura dUsarI narakapRthvI meM kApotalezyA hai, tIsarI narakapRthvI meM mizra arthAt+ kApota aura nIla, ye do lezyAe~ haiM, cauthI meM nIlalezyA hai, pA~cavIM meM mizra arthAt-nIla aura kRSNa, ye do lezyAe~ haiM, chaThI meM kRSNalezyA aura sAtavIM meM parama kRSNalezyA hotI hai| 28. Like the ten attributes (dvar) stated for Ratnaprabha prithvi, ten attributes each for all the seven prithvis (infernal worlds) should be stated. However, there are differences with regard to leshyas (complexions of souls). $i The verse-Kapot leshya (pigeon-like hue) prevails in the first and the second hell. The third hell has mixed, Kapot and Neel (blue), leshyas. The fourth hell has Neel leshya. The fifth hell has mixed, Neel and Krishna (black), leshyas. The sixth hell has Krishna leshya and the ____ seventh has Param Krishna (pitch black) leshya. __ bhavanapatiyoM kI sthiti Adi dasa dvAra TEN ATTRIBUTES OF BHAVANPATIS 29. [pra. ] causaTThIe NaM bhaMte ! asurakumArAvAsa satasahassesu egamegaMsi asurakumArAvAsaMsi asurakumArANaM kevatiyA ThiiTANA paNNattA ? [u. ] goyamA ! asaMkhejjA TitiTANA pnnnnttaa| taM jahA-jahaniyA ThiI jahA neratiyA tahA, navaraM paDilomA bhaMgA bhANiyavvA-savve vi tAva hojjA lobhovauttA, ahavA lobhovauttA ya mAyovautte ya, ahavA lobhovauttA ya mAyovauttA y| eteNaM netavvaM jAva thaNiyakumArA, navaraM NANattaM jANiyavvaM / | bhagavatIsUtra (1) (134) Bhagavati Sutra (1) | Wan ))))) ))))555555555558

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29. [pra. ] bhagavan ! cauMsaTha lAkha asurakumArAvAsoM meM se eka-eka asurakumArAvAsa meM rahane vAle asurakumAroM ke kitane sthiti-sthAna haiM ? [u. ] gautama ! unake sthiti-sthAna asaMkhyAta haiN| yathA-jaghanya sthiti, eka samaya adhika jaghanya sthiti ityAdi saba varNana nairayikoM ke samAna jAnanA caahie| vizeSatA yaha hai ki inameM jahA~ sattAIsa bhaMga Ate haiM, vahA~ pratiloma (viparIta) samajhanA caahie| ve isa prakAra haiM-samasta asurakumAra lobhopayukta hote haiM, athavA bahuta se lobhopayukta aura eka mAyopayukta hotA hai; athavA bahuta se lobhopayukta aura mAyopayukta hote haiM, ityAdi rUpa (gama) se jAnanA caahie| isI prakAra yAvat stanitakumAroM taka samajhanA caahie| vizeSatA yaha hai ki saMhanana, saMsthAna, lezyA Adi meM bhinnatA jAnanI caahie| 29. (Q.) Bhante ! What are said to be the counts of span of life (sthiti) of Asur Kumars living in each of the sixty four hundred thousand Asur Kumar abodes? [Ans.) Gautam ! They have innumerable counts. They are like thisminimum life-span, one Samaya more than the minimum, two Samaya more than the minimum, ... and so on as stated about infernal beings. The only difference is that where the 27 alternatives (of inclinations) have been described the order should be reversed (greed, deceit, conceit and anger), such as-all Asur Kumars have inclination of greed, or many have inclination of greed and one has that of deceit, or many have nation of greed and many have that of deceit, and so on. The same is applicable to all abodes up to Stanit Kumars. The differences are in samhanan, samsthan and leshya. ekendriyoM kA sthiti Adi dasa dvAra ATTRIBUTES OF EKENDRIYAS 30. [pra. ] asaMkhejjesu NaM bhaMte ! puDhavikAiyAvAsa satasahasessu egamegaMsi puDhavikAiyAvAsaMsi puDhavikkAiyANaM kevatiyA ThitiThANA paNNattA ? [u. ] goyamA ! asaMkhejjA ThitiThANA pnnnnttaa| taM jahA-jahaniyA ThiI jAva tappAugukkosiyA tthitii| 30. [pra. ] bhagavan ! pRthvIkAyika jIvoM ke asaMkhyAta lAkha AvAsoM meM se eka-eka AvAsa meM basane vAle pRthvIkAyikoM ke kitane sthiti-sthAna haiM ? [u. ] gautama ! unake asaMkhyeya sthiti-sthAna haiN| yathA-unakI jaghanya sthiti, eka samaya adhika jaghanya sthiti, ityAdi yAvat unake yogya utkRSTa sthiti| 30. (Q.) Bhante ! What are said to be the counts of span of life (sthiti) of Prithvikayik jivas (earth-bodied beings) living in each of the innumerable hundred thousand abodes of earth-bodied beings? | prathama zataka : paMcama uddezaka (135) First Shatak : Fifth Lesson 5555555555555555555555

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B)) ))) ) )) )) ) ) )) ) ) ) )555555555555)) Wan [Ans.] Gautam ! They have innumerable counts. They are like this minimum life-span, one Samaya more than the minimum, two Samaya more than the minimum, ... and so on up to... maximum depending on 5 each specific abode. 31. [pra. ] asaMkhejjesu NaM bhaMte ! puDhavikkAiyAvAsa satasahassesu egamegaMsi puDhavikkAiyAvAsaMsi jahannaThitIe vaTTamANA puDhavikkAiyA kiM kodhovauttA, mANovauttA, mAyovauttA, lobhovauttA ? [u. ] goyamA ! kohovauttA vi mANovauttA vi mAyovauttA vi lobhovauttA vi| evaM puDhavikkAiyANaM + savvesu vi ThANesu abhNgyN| navaraM teulessAe asIti bhNgaa| 31. [pra.] bhagavan ! pRthvIkAyika jIvoM ke asaMkhyAta lAkha AvAsoM meM se eka-eka AvAsa meM Wan basane vAle aura jaghanya sthiti vAle pRthvIkAyika kyA krodhopayukta haiM, mAnopayukta haiM, mAyopayukta haiM yA // lobhopayukta haiN| 9 [u. ] gautama ! ve krodhopayukta bhI haiM, mAnopayukta bhI haiM, mAyopayukta bhI haiM aura lobhopayukta bhI haiN| isa prakAra pRthvIkAyikoM ke saba sthAnoM meM abhaMgaka haiM (pRthvIkAyikoM kI saMkhyA bahuta hone se unameM * eka, bahuta Adi vikalpa-bhaMga nahIM hote| ve sabhI sthAnoM meM bahuta haiN|) vizeSa yaha hai ki tejolezyA meM assI bhaMga kahane caahie| 10.1 Bhante ! Do the earth-bodied beings with minimum life-span living in each one of the innumerable hundred thousand abodes of earthbodied beings have inclination of anger (krodhopayukta), inclination of conceit (maanopayukta), inclination of deceit (maayopayukta) and inclination of greed (lobhopayukta)? (Ans.) Gautam ! They have inclination of anger (krodhopayukta), si inclination of conceit (maanopayukta), inclination of deceit (maayopayukta) and inclination of greed (lobhopayukta). However, the aforesaid alternatives do not apply to earth-bodied beings (As the number of earth-bodied beings is very large there is no scope of fi alternatives such as one, two and many. They are numerous in every 46 regard.) the only difference is that eighty alternatives should be stated 1 with regard to leshya. 32. [1] evaM AukkAiyA vi| [ 2 ] teukkAiya-vAukkAiyANaM sabbesu vi ThANesu abhNgyN| [ 3 ] vaNapphatikAiyA jahA puddhvikkaaiyaa| 32. [1] isI prakAra apkAya ke sambandha meM bhI jAnanA caahie| [ 2 ] tejaskAya aura vAyukAya ke saba sthAnoM meM abhaMgaka (bhaMgoM kA abhAva) hai| [3] vanaspatikAyika jIvoM ke sambandha meM OM pRthvIkAyikoM ke samAna samajhanA caahie| Wan 5555555555)))))))))) | bhagavatIsUtra (1) (136) Bhagavati Sutra (1)

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5555555555415555555555555555555555558 t t t t t t t t t t t t t t t n t t t t t t t fi 32. [1] The same is applicable to Apkaya (water-bodied beings). [2] In case 4 fi of Tejaskaya (fire-bodied beings) and Vayukaya (air-bodied beings) there is fi absence of alternatives for all attributes. [3] What is applicable to earth__bodied beings is also applicable to Vanaspatikaya (plant-bodied beings). vikalendriyoM ke dasa dvAra ATTRIBUTES OF VIKALENDRIYAS 33. beiMdiya-teiMdiya-cauridiyANaM jehiM ThANehiM neratiyANaM asIi bhaMgA tehiM ThANehiM asIiM cev| navaraM abbhahiyA sammatte, AbhiNibohiyanANe suyanANe ya, eehiM asIi bhaMgA; jehiM ThANehiM neratiyANaM sattAvIsaM bhaMgA tesu ThANesu sabbesu abhNgye| 33. jina sthAnoM meM nairayika jIvoM ke assI bhaMga kahe gaye haiM, una sthAnoM meM dvIndriya, trIndriya aura Wan caturindriya jIvoM ke bhI assI bhaMga hote haiN| vizeSatA yaha hai ki samyaktva (samyagdRSTi), Abhinibodhika - , jJAna aura zrutajJAna-ina tInoM sthAnoM meM bhI dvIndriya Adi jIvoM ke assI bhaMga hote haiM, itanI bAta nAraka jIvoM se adhika hai tathA jina sthAnoM meM nAraka jIvoM ke sattAIsa bhaMga kahe haiM, ina sabhI sthAnoM meM 5 yahA~ abhaMgaka hai, arthAt-koI vikalpa nahIM hote| 33. Where eighty alternatives (bhang) have been stated for attributes of infernal beings, for the same attributes eighty alternatives should also be stated with regard to two-sensed, three-sensed and four-sensed beings. Difference is that even for the three attributes of righteousness, sensory f knowledge and scriptural knowledge there are eighty alternatives in case of two to four sensed beings. The other difference is that for attributes f having twenty seven alternatives in case of infernal beings, there is absence of alternatives (abhangak) in case of two to four sensed b ma tiryaMca paMcendriyoM ke dasa dvAra ATTRIBUTES OF TIRYANCH PANCHENDRIYA 34. paMciMdiyatirikkhajoNiyA jahA neraiyA tahA bhANiyavvA, navaraM jehiM sattAvIsaM bhaMgA tehiM : abhaMgayaM kAyavvaM / jattha asIti tattha asItiM cev| 34. jaisA nairayikoM ke viSaya meM kahA, vaisA hI paMcendriya tiryaMcayonika jIvoM ke viSaya meM kahanA caahie| vizeSatA yaha hai ki jina-jina sthAnoM meM nAraka-jIvoM ke sattAIsa bhaMga kahe haiM, una-una sthAnoM meM yahA~ abhaMgaka kahanA cAhie aura jina sthAnoM meM nArakoM ke assI bhaMga kahe haiM, una-una sthAnoM meM paMcendriya tiryaMcayonika jIvoM ke bhI assI bhaMga kahane caahie| 34. What has been stated for infernal beings should be repeated for tiryanch panchendriya (five sensed animals). The difference is that for attributes having twenty seven alternatives in case of infernal beings, there is absence of alternatives (abhangak) in case of five sensed animals and for attributes having eighty alternatives in case of infernal beings, there are eighty alternatives in case of five sensed animals as well. t t t t t t t t t t t t b v t b v- y- y- y- . prathama zataka : paMcama uddezaka (137) First Shatak: Fifth Lesson 1555555555555555555555555555555555558

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EFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )) )) ))) )) )) )) ) ) OM manuSyoM ke dasa dvAra ATTRIBUTES OF HUMAN BEINGS 35. maNussA vi| jehiM ThANehiM neraiyANaM asIti bhaMgA tehiM ThANehiM maNussANa vi asItiM bhaMgA bhaanniyvvaa| jesu ThANesu sattAvIsA tesu abhaMgayaM, navaraM maNussANaM abbhahiyaM-jahaniyAe ThiIe AhArae ya asIti bhNgaa| ma 35. nAraka jIvoM meM jina-jina sthAnoM meM assI bhaMga kahe haiM, una-una sthAnoM meM manuSyoM ke bhI assI bhaMga kahane caahie| nAraka jIvoM meM jina-jina sthAnoM meM sattAIsa bhaMga kahe haiM unameM manuSyoM meM OM abhaMgaka kahanA caahie| vizeSatA yaha hai ki manuSyoM ke jaghanya sthiti meM aura AhAraka zarIra meM assI pha + bhaMga hote haiM aura yahI nairayikoM kI apekSA manuSyoM meM adhika hai| i 35. For attributes having eighty alternatives in case of infernal beings, there are eighty alternatives in case of human beings also and for attributes having twenty seven alternatives in case of infernal beings, there are twenty seven alternatives in case of human beings also. The difference is that for the minimum life-span and aharak sharira (telemigratory body) there are eighty alternatives. OM vANavyantaroM Adi ke dasa dvAra ATTRIBUTES OF VANAVYANTAR AND OTHERS 36. vANamaMtara-joisa-vemANiyA jahA bhavaNavAsI (su. 29) navaraM NANattaM jANiyav jaM jassa; OM jAva annuttraa| sevaM bhaMte ! sevaM bhaMte ! tti jAva vihri| // paDhame sae : paMcamo uddeso samatto // ma 36. vANavyantara, jyotiSka aura vaimAnika devoM kA kathana bhavanapati devoM ke samAna samajhanA caahie| vizeSatA yaha hai ki jo jisakA nAnAtva-bhinnatva hai, vaha jAna lenA cAhie, yAvat anuttaravimAna taka kahanA caahie| ___ 'bhagavan ! yaha isI prakAra hai, yaha isI prakAra hai'; aisA kahakara yAvat gautama svAmI vicaraNa karate haiN| 36. Vanavyantar (interstitial), Jyotishk (stellar) and Vaimanik gods (vehicular) follow the same pattern as that of Bhavan-pati gods (abode dwelling). The difference is that their uniqueness should be noted. This goes up to Anuttar Vimaan (the highest celestial vehicle). "Bhante ! Indeed that is so. Indeed that is so." With these words... an Wan so on up to... ascetic Gautam resumed his activities. vivecana : bhavanapati devoM kI prakRti nArakoM kI prakRti se bhinna-naraka ke jIvoM meM krodha adhika hotA hai, vahA~ OM bhavanapati Adi devoM meM lobha kI adhikatA hotI hai| isalie nArakoM meM jahA~ 27 bhaMga-krodha, mAna, mAyA, lobha hai isa krama se kahe gaye the, vahA~ devoM meM isase viparIta krama se kahanA cAhie, yathA-lobha, mAyA, mAna aura krodh| Wan ) ) ) )) ))) )) )) Wan )) | bhagavatIsUtra (1) (138) Bhagavati Sutra (1) %%%%%%%%%% %%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Bai

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kakakakakakakakakakakakakakakakakakakaka devoM kI prakRti meM lobha kI adhikatA hone se samasta bhaMgoM meM 'lobha' zabda ko bahuvacanAnta hI rakhanA caahie| yathA-asaMyogI eka bhaMga-(1) sabhI lobhii| dvikasaMyogI 6 bhaMga-(1) lobhI bahuta, mAyI eka; (2) lobhI bahuta, mAyI bahuta; (3) lobhI bahuta, mAnI eka; (4) lobhI bahuta, mAnI bahuta; (5) lobhI bahuta, krodhI eka; aura (6) lobhI bahuta, krodhI bhut| isI prakAra trikasaMyogI ke 12 bhaMga, catuHsaMyogI ke 8 bhaMga jAna lenA caahie| pRthvIkAyika meM 3 zarIra-(audArika, taijas, kArmaNa), zarIrasaMghAtarUpa meM manojJa-amanojJa donoM prakAra ke la pariNamate haiN| inameM bhavadhAraNIya evaM uttaravaikriyazarIra bheda nahIM hote| kramazaH cAra lezyAe~ hotI haiN| ye huNDaka saMsthAnI, ekAnta mithyAdRSTi, ajJAnI (matizrutAjJAna), kevala kAyayogI hote haiN| isI taraha apkAya, tejaskAya, vAyukAya aura vanaspatikAya ke dasa hI dvAra samajhane caahie| tejaskAya aura vAyukAya meM deva utpanna nahIM hote, isalie tejolezyA aura tatsambandhI 80 bhaMga nahIM hote| vAyukAya ke 4 zarIra (AhAraka ko chor3akara) hote haiN| vikalendriya jIvoM se nArakoM meM antara-cU~ki vikalendriya jIva alpa hote haiM, isalie unameM eka-eka jIva bhI kadAcit krodhAdi-upayukta ho sakatA hai, vikalendriyoM meM mizradRSTi nahIM hotI, Abhinibodhika jJAna aura zrutajJAna (aparyApta dazA meM pUrvabhava kI apekSA) hone se inameM bhI 80 bhaMga hote haiN| nArakoM meM jina-jina sthAnoM 27 bhaMga batalAye gaye haiM. una-una sthAnoM meM vikalendriya meM abhaMgaka kahanA caahie| inameM tejolezyA nahIM hotii| ye (vikalendriya) samyagdRSTi aura mithyAdRSTi tathA jJAnI aura ajJAnI tathA kAyayogI aura vacanayogI hote haiN| jahA~ nArakoM ke 27 bhaMga kahe haiM, vahA~ manuSyoM meM abhaMgaka haiM, kyoMki manuSya sabhI kaSAyoM se upayukta bahuta pAye jAte haiN| manuSyoM meM zarIra pA~ca, saMhanana chaha, saMsthAna chaha, lezyAe~ chaha, dRSTi tIna, jJAna pA~ca, ajJAna tIna Adi hote haiN| AhAraka zarIra vAle manuSya atyalpa hone se 80 bhaMga hote haiN| kevalajJAna meM kaSAya nahIM hotaa| cAroM devoM sambandhI kathana meM antara-bhavanapati devoM kI taraha zeSa tIna devoM kA varNana smjhnaa| jyotiSka aura vaimAnikoM meM kucha antara hai| jyotiSkoM meM kevala eka tejolezyA hotI hai, vaimAnikoM meM tejo, padma aura zukla, ye tIna zubha lezyAe~ pAI jAtI haiN| vaimAnikoM meM niyamataH tIna jJAna, tIna ajJAna pAye jAte haiN| asaMjJI jIva jyotiSka devoM meM utpanna nahIM hote, isalie unameM aparyApta avasthA meM bhI vibhaMgajJAna hotA hai| (vRtti, patrAMka 73-77) // prathama zataka : paMcama uddezaka samApta // Elaboration-Difference between the nature of abode dwelling gods and infernal beings--Infernal beings have excess of anger whereas abode dwelling gods have excess of greed. That is why the 27 alternatives of inclinations in case of infernal beings have been stated in the order-- anger, conceit, deceit and greed, and those for abode dwelling gods have been stated in reverse order-greed, deceit, conceit and anger. As there is excess of greed in abode dwelling gods, in all alternatives greed should be stated in plural, for example--Just one alternative without combination-all greedy (1). Six alternatives for combination of twomany greedy and one deceitful (1), many greedy and many deceitful (2), many greedy and one conceited (3), many greedy and many conceited (4), many greedy and one angry (5), many greedy and many angry (6). In the same way twelve alternatives for combinations of three and eight alternatives for combination of four. prathama zataka : paMcama uddezaka (139) First Shatak : Fifth Lesson | 555555555555555555555555555555555555

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8555555555555555555555555555555555555 457 454 455 456 457 41 451 455 456 452 57 458 454 455 456 4 Kinds of bodies-In earth-bodied beings there are three kinds of bodies-audarik (gross physical), taijas (fiery) and karman (karmic) and 1 both attractive (manojna) and non-attractive (amanojna) matter particles i coalesce to form the body. They do not have bhava-dharaniya (incarnation sustaining) and uttar-vaikriya (secondary transmuted) bodies. They have four leshyas. They have hundak samsthan, they are exclusively unrighteous, ignorant (of sensory and scriptural knowledge) and are with bodily association only (kayayogi). In the same way there are only ten attributes (dvar) with water-bodied, fire-bodied, air-bodied and plantbodied beings. Gods do not reincarnate as fire-bodied and air-bodied beings, therefore they do not have tejoleshya and eighty alternatives related to that. Air-bodied beings have four kinds of bodies other than aharak. Difference between infernal beings and vikalendriyas (two to four sensed beings)-As there are comparatively few vikalendriya beings they si may have even single beings with all the four inclinations. Vikalendriyas do not have mixed perception. As they have sensory and scriptural knowledge (underdeveloped and in context of past birth) there are eighty alternatives for them. Where 27 alternatives have been stated for infernal i 41 beings, for those attributes in Vikalendriyas absence of alternatives should i be stated. They do not have tejoleshya. They are righteous-unrighteous, jnani-ajnani (with right and wrong knowledge) and kaya-vachan-yogi (association of body and speech). Where 27 alternatives have been stated for infernal beings, for those attributes in human beings absence of i alternatives should be stated. This is because human beings with $ inclination for all passions are in abundance. In humans there are five i kinds of bodies, six kinds of samhanan, six kinds of samsthan, six kinds of $ leshya, three kinds of perception, five kinds of jnana and three kinds of 5 ajnana. As there are very few humans with aharak sharira there are 80 alternatives related to that. With Keval-jnana there is absence of passions. Information about divine beings-The details about the remaining three kinds of gods are same as abode dwelling gods. There are some differences between Jyotishk gods and Vaimanik gods. Jyotishk gods have just one leshya-tejoleshya and Vaimaniks have three noble leshyas--tejo, in padma and shukla. Vaimaniks, as a rule, have three jnanas (right knowledge) and three ajnanas (wrong knowledge). Non-sentient beings do not reincarnate among Jyotishk gods therefore they have vibhang jnana (perverse knowledge) even in underdeveloped state. (Vritti, leaves 73-77) * END OF THE FIFTH LESSON OF THE FIRST SHATAK * 457 454 455 456 454 455 456 457 454 455 456 4 456 455 456 457 454 455 456 457 454 455 Trade (?) (140) Bhagavati Sutra (1) 0441 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 41414141414151612

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h% %%%%%%% % %%%%%%% %% %%%% %%%%%% %$ prathama zataka: chaThA uddezaka FIRST SHATAK (Chapter One) : SIXTH LESSON alldor YAVANT (AS FAR AS) sUrya ke udayAsta sambandhI prazna SUNRISE AND SUNSET 1. [pra. ] jAvatiyAto NaM bhaMte ! ovAsaMtarAto udayaMte sUrie cakkhupphAsaM havvamAgacchati, atthamaMte vi ya NaM sUrie tAvatiyAo ceva ovAsaMtarAo cakSuphAsaM havvamAgacchati ? _[u.] haMtA, goyamA ! jAvatiyAo NaM ovAsaMtarAo ugayaMte sUrie cakkhuphAsaM havyamAgacchati atthamaMte vi sUrie jAva hbbmaagcchti| 1. [pra. ] bhagavan ! jitane-jitane avakAzAntara se arthAt-jitanI dUrI se udaya hotA huA sUrya A~khoM se zIghra dekhA jAtA hai, utanI hI dUrI se kyA asta hotA huA sUrya bhI dikhAI detA hai ? [u. ] hA~, gautama ! jitanI dUra se udaya hotA huA sUrya A~khoM se dIkhatA hai, utanI hI dUra se asta hotA sUrya bhI A~khoM se dikhAI detA hai| ___ 1. [Q.] Bhante ! Is the setting sun visible to naked eyes at a distance (avakashantar) from which the rising sun is visible to naked eyes ? __[Ans.] Yes, Gautam ! The setting sun also is visible to naked eyes ata distance from which the rising sun is visible to naked eyes ? 2. [pra.] jAvatiyaM NaM bhaMte ! khettaM udayaMte sUrie AtaveNaM sabbato samaMtA obhAseti ujjoeti taveti pabhAseti atthamaMte vi NaM sUrie tAvatiyaM ceva khettaM AtaveNaM savato samaMtA obhAseti ujjoeti taveti pabhAseti ? [u. ] haMtA, goyamA ! jAvatiyaM NaM khettaM jAva pbhaaseti| 2. [pra.] bhagavan ! udaya hotA huA sUrya apane tApa dvArA jitane kSetra ko saba prakAra se, cAroM ora se sabhI dizAoM-vidizAoM ko avabhAsita (sAmAnya rUpa meM prakAzita) karatA hai, udyotita (vizeSa rUpa meM prakAza) karatA hai, tapAtA (zIta dUra karatA) hai, prabhAsita (teja prakAza va tIvra tApa karatA hai) kyA utane hI kSetra ko asta hotA huA sUrya bhI apane tApa dvArA sabhI dizAoM-vidizAoM ko prakAzita karatA hai, udyotita karatA hai, tapAtA hai aura bahuta tapAtA hai ? [u. ] hA~, gautama ! udaya hotA huA sUrya jitane kSetra ko prakAzita karatA hai, yAvat atyanta tapAtA hai, utane hI kSetra ko asta hotA huA sUrya bhI prakAzita karatA hai, yAvat atyanta tapAtA hai| 2. (Q.) Bhante ! The rising sun lights up (avabhasit), illuminates (udyotit), warms up (taapit) and blazes (prabhasit) certain area in all prathama zataka : chaThA uddezaka (141) First Shatak : Sixth Lesson 55555555555555555555555555

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Wan phra phaphaphaphaphaphaphaphapha 5 cardinal and middle directions with its radiance. Does the setting sun Wan too light up, illuminate, warm up and blaze the same area in all cardinal and middle directions with its radiance? [Ans.] Yes, Gautam ! Like the rising sun lights up ( prakashit), and so on up to... and blazes (prabhasit) certain area, in the same way the 5 setting sun also lights up, ... and so on up to... and blazes the same area. 3. [ pra. 1 ] taM bhaMte ! kiM puTThe obhAseti apuThThe obhAseti ? [u. ] jAva chaddisiM obhAseti / [ 2 ] evaM ujjovei taveti pabhAseti jAva niyamA chaddisiM / 3. [pra.1 ] bhagavan ! sUrya jisa kSetra ko prakAzita karatA hai, kyA vaha kSetra sUrya se spRSTa-sparzasparza kiyA huA hotA hai, yA aspRSTa hotA hai ? [u.] vaha kSetra sUrya se spRSTa hotA hai aura yAvat usa kSetra ko chahoM dizAoM meM prakAzita karatA hai| [ 2 ] isI prakAra udyotita karatA hai, tapAtA hai aura bahuta tapAtA hai, yAvat niyamapUrvaka chahoM dizAoM 5 meM atyanta tapAtA hai| 3. [Q. 1] Bhante ! Is the area lit up by the sun touched by it or not touched ? [Ans.] That area is touched by the sun till it lights up all the six directions. [2] In the same way it illuminates, warms and blazes all the six directions as a rule. 4. [ pra. 1 ] se nUNaM bhaMte ! savvaMti savvAvaMti phusamANakAlasamayaMsi jAvatiyaM khettaM phusai tAvatiyaM samANe puTTheti vattavyaM siyA ? [u. ] haMtA, goyamA ! savvaMti jAva vattavvaM siyA / [pra. 2] taM bhaMte! kiM puTThe phusati apuTThe phusati ? [ u. ] jAva niyamA chaddisiM / 4. [ pra. 1 ] bhagavan ! sparza karane ke samaya meM sUrya ke sAtha sambandha rakhane vAle jitane kSetra ko sarva dizAoM meM sarvAtmanA sUrya sparza kara rahA hotA hai, kyA usa kSetra kA 'spRSTa' kahA jA sakatA hai ? [ u. ] hA~, gautama ! vaha 'sarva' yAvat sarvAtmanA sparza karatA huA spRSTa; aisA kahA jA sakatA hai| [pra. 2 ] bhagavan ! sUrya spRSTa kSetra kA sparza karatA hai, yA aspRSTa kSetra kA sparza karatA hai ? [.] sUrya pRSTa kSetra kA sparza karatA hai, yAvat niyamapUrvaka chahoM dizAoM meM sparza karatA hai| 4. [Q. 1] Bhante ! Can all the area in all the directions coming in full phra contact with the sun at the time of touching be called to have been touched ? Wan bhagavatIsUtra (1) pha Wan (142) phra Bhagavati Sutra (1) phra

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[Ans.] Yes, Gautam ! All the area... and so on up to ... can be called to have been touched. [Q. 2] Bhante ! Does the sun touch the touched area untouched area ? [Ans.] The sun touches the touched area... and so on up to... touches all the six directions as a rule. phra vivecana : sUrya kitanI dUra se dIkhatA hai - sUrya ke 184 maNDala haiM / karkasaMkrAnti meM sUrya sarvAbhyantara (sabake madhya vAle) maNDala meM praveza karatA hai| usa samaya vaha bharatakSetravAsiyoM ko sAdhika 47,263 yojana dUra se dIkhatA hai| yahA~ cakkhuphAsaM (cakSuH sparza) zabda AyA hai, usakA artha A~khoM kA sparza honA nahIM, apitu A~khoM se dikhAI denA hai| sparza hone para to A~kha apane meM rahe hue kAjala ko bhI nahIM dekha pAtI / (vRtti, patrAMka 78) lokAnta - alokAntAdi sparza TOUCHING LOKANT ALOKANT ETC. 5. [ pra. 1 ] loaMte bhaMte ! aloaMtaM phusati ? aloaMte vi loaMtaM phusati ? [u.] haMtA, goyamA ! loaMte aloaMtaM phusati, aloaMte vi loaMtaM phusati / [pra.2 ] taM bhaMte! kiM puTaM phusati apuTThe phusati ? [ u. ] jAva niyamA chaddisiM phusati / Elaboration--Visibility of the sun -- The sun is said to have 184 variations in its orbit. At the time of Cancer solstice the sun enters the middle-most orbit. At that time it is visible to the people living in Bharat area from a maximum_distance of 47,263 Yojans. The term chakkhuphasam (chakshusparsh) has not been used in its literal meaning of touching eyes, it means visible to naked eyes. When touched, even collyrium in the eye is not visible to it. (Vritti, leaf 78) or the 5. [ pra. 1 ] bhagavan ! kyA loka kA anta ( kinArA) aloka ke anta ko sparza karatA hai ? kyA aloka kA anta loka ke anta ko sparza karatA hai ? [u.] hA~, gautama ! loka kA anta aloka ke anta ko sparza karatA hai aura aloka kA anta loka ke anta ko sparza karatA hai| [pra. 2 ] bhagavan ! vaha jo ( loka kA anta alokAnta ko aura alokAnta lokAnta ko ) sparza karatA hai, kyA vaha kSetra spRSTa hai yA aspRSTa hai ? [ u. ] (gautama ! vaha spRSTa kA sparza karatA hai, aspRSTa kA sparza nahIM karatA) yAvat niyamapUrvaka chahoM dizAoM meM spRSTa hotA hai| 5. [Q. 1] Bhante ! Does the edge of occupied space (lokant) touch the edge of unoccupied space (alokant)? Does the edge of unoccupied space (alokant) touch the edge of occupied space (lokant ) ? prathama zataka : chaThA uddezaka (143) First Shatak: Sixth Lesson phra

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B555555555555555555555555555555555558 % %% %%%% ))))455555555) %%% %%%%%% %% %% % (Ans.) Yes, Gautam ! The edge of occupied space (lokant) touches the edge of unoccupied space (alokart) and the edge of unoccupied space (alokant) touches the edge of occupied space (lokant). [Q.2] Bhante ! Does it touch the touched area or the untouched ? ____ [Ans. It touches the touched... and so on up to... touches in all the six directions as a rule. 6.[pra. 1 ] dIvaMte bhaMte ! sAgaraMtaM phusati ? sAgarate vi dIvaMtaM phusati ? [u. ] haMtA, jAva niyamA chaddisiM phusti| 6. [pra. 1] bhagavan ! kyA dvIpa kA anta (kinArA) samudra ke anta ko sparza karatA hai? aura samudra kA anta dvIpa ke anta ko sparza karatA hai? [u. ] hA~, (gautama ! aisA karatA hai) yAvat-niyama se chahoM dizAoM meM sparza karatA hai| 41 6. [Q. 1) Bhante ! Does the edge of an island (or continent) touch the edge of the sea ? Does the edge of the sea touch the edge of an island ? [Ans.) Yes it does... and so on up to... touches in all the six directions as a rule. [pra. 2 ] evaM eeNaM abhilAveNaM udakaMte poyataM phusai, chidaMte dUsataM, chAyaMte AtavaMtaM ? [u. ] jAva niyamA chadisiM phusti| [pra. 2 ] bhagavan ! kyA isI prakAra isI abhilApa se pAnI kA kinArA, pota (naukA-jahAja) ke ke kinAre ko aura pota kA kinArA pAnI ke kinAre ko sparza karatA hai? kyA cheda kA kinArA vastra ke kinAre ko aura vastra kA kinArA cheda ke kinAre ko sparza karatA hai? aura kyA chAyA kA anta Atapa Wan (dhUpa) ke anta ko aura Atapa kA anta chAyA ke anta ko sparza karatA hai ? [u. ] hA~, gautama ! (ukta sabhI kA sparza ghaTita hotA hai) yAvat niyamapUrvaka chahoM dizAoM ko sparza Wan karatA hai| (Q. 2) Bhante ! From this does it imply that the edge of water touches the edge of a boat (or ship) and the edge of a boat touches the edge of water ? The edge of a hole touches the edge of the cloth and the edge of the cloth touches the edge of a hole ? And the edge of a shadow touches the edge of sun and the edge of sun touches the edge of a shadow ? ___ [Ans.] Yes, they all do... and so on up to... touches in all the six 5 directions as a rule. aThAraha pApasthAna kriyA-sparza prarUpaNA TOUCH OF EIGHTEEN SOURCES OF SIN 7.[pra. 1 ] asthi NaM bhaMte ! jIvANaM pANAivAeNaM kiriyA kajjati ? %%%% %% 55555555555))))))))))))))))))) %%%% %%%%%% %% Bu Bu Bu Bu Bu $ bhagavatIsUtra (1) (144) Bhagavati Sutra (1) Bu

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955555)))))))) )))555555555555 [u. ] haMtA, atthi| [pra. 2 ] sA bhaMte ! kiM puTThA kajjati ? apuTThA kajjati ? [u. ] jAva nivyAghAteNaM chadisiM, vAghAtaM paDucca siya tidisiM, siya caudisiM, siya pNcdisiN| 7. [pra. 1 ] bhagavan ! kyA jIvoM dvArA prANAtipAta kriyA kI jAtI hai ? [u. ] hA~, gautama ! kI jAtI hai| [pra. 2 ] bhagavan ! kI jAne vAlI vaha kriyA kyA spRSTa ha, yA aspRSTa hai ? [u. ] yadi vyAghAta na ho to chahoM dizAoM ko aura vyAghAta ho to kadAcit tIna dizAoM ko, kadAcit cAra dizAoM ko aura kadAcit pA~ca dizAoM ko sparza karatI hai| 7. [Q. 1] Bhante ! Do beings indulge in the act of killing (pranatipat) ? (Ans.] Yes, Gautam ! They do. [Q.2] Bhante ! Is the activity so done touched or untouched ? (Ans.] If there is no obstruction it touches six directions and if there is some obstruction it touches may be three, four or five directions. [pra. 3 ] sA bhaMte ! kiM kaDA kajjati ? akaDA kajjati ? [u. ] goyamA ! kaDA kajjati, no akaDA kjjti| [pra. 4 ] sA bhaMte ! kiM attakaDA kajjati ? parakaDA kajjati ? tadubhayakaDA kajjati ? [u. ] goyamA ! attakaDA kajjati, No parakaDA kajjati, No tadubhayakar3A kjjti| [pra. 3 ] bhagavan ! kI jAne vAlI kyA vaha prANAtipAta kriyA kRta hai athavA akRta? [u. ] gautama ! vaha kriyA kRta hai, akRta nhiiN| [pra. 4 ] bhagavan ! yaha kriyA kyA AtmakRta (svayaM dvArA kRta) hai, parakRta hai, athavA tadubhayakRta hai ? [u. ] gautama ! vaha kriyA AtmakRta hai, kintu parakRta yA tadubhayakRta nhiiN| [Q. 3] Bhante ! Is the activity so done performed (krit) or nonperformed (akrit)? [Ans.] Gautam ! It is performed and not non-performed. [Q. 4) Bhante ! Is that activity performed by self, by others, or by both (self and others)? (Ans.] Gautam ! It is performed by self but not by others or both. [pra. 5 ] sA bhaMte ! kiM ANupuri kaDA kajjati ? aNANupubdhi kaDA kajjati ? prathama zataka : chaThA uddezaka (145) First Shatak : Sixth Lesson 155555555555555555555555555555555

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phaphaphaphaphapha Wan Wan [u. ] goyamA ! ANupuvviM kaDA kajjati no aNANupuvviM kaDA kajjati / jA ya kaDA, jA ya kajjati, jassati savvA sA ANupuvvikaDA, no aNANupuvvikaDa tti vattavyaM siyA / [pra.5] bhagavan ! jo kriyA kI jAtI hai, vaha kyA AnupUrvI - anukramapUrvaka (eka ke pazcAt dUsarI) kI jAtI hai, yA binA anukrama se kI jAtI hai ? [ u. ] gautama ! vaha anukramapUrvaka kI jAtI hai, kintu binA anukrama se nahIM kI jaatii| jo kriyA kI gaI hai, yA jo kriyA kI jA rahI hai, athavA jo kriyA kI jAyegI, vaha saba anukramapUrvaka kRta hai| kintu binA anukramapUrvaka kRta nahIM hai, aisA kahanA caahie| [Q. 5] Bhante ! Is that activity performed in a sequence (anupurvi) or without a sequence (ananupurvi) ? [Ans.] Gautam ! It is performed in a sequence and not without a sequence. The activity which has been performed, that which is being performed or that which will be performed, all these follow a sequence and are not without a sequence. This is how it must be stated. 8. [ pra. 1 ] atthi NaM bhaMte ! neraiyANaM pANAtivAyakiriyA kajjati ? [u. ] haMtA, atthi / [pra.2 ] sA bhaMte! kiM puTThA kajjati ? apuTThA kajjati ? [u. ] jAva niyamA chaddisiM kajjati / phra [pra. 3 ] sA bhaMte ! kiM kaDA kajjati ? akaDA kajjati ? [u. ] taM caiva jAva no aNANupuvviM kaDa tti vattavvaM siyA / 8. [ pra. 1 ] bhagavan ! kyA nairayikoM dvArA prANAtipAta kriyA kI jAtI hai| [u.] hA~, gautama ! kI jAtI hai| [pra. 2 ] bhagavan ! nairayikoM dvArA jo kriyA kI jAtI hai, vaha spRSTa kI jAtI hai yA aspRSTa kI jAtI hai| [ u.] gautama ! vaha yAvat niyama se chahoM dizAoM meM kI jAtI hai| [pra. 3 ] bhagavan ! nairayikoM dvArA jo kriyA kI jAtI hai, vaha kyA kRta hai athavA akRta hai ? [u. ] vaha pahale kI taraha jAnanA cAhie, yAvat - vaha anukramapUrvaka kRta hai, binA anukrama kRta nahIM; aisA kahanA caahie| 8. [Q.1] Bhante ! Do infernal beings indulge in the act of killing (pranatipat ) ? [Ans.] Yes, Gautam ! They do. bhagavatIsUtra (1) (146) Bhagavati Sutra (1) phaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan

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[Q. 2] Bhante ! Is the activity done by infernal beings touched or 'untouched ? [Ans.] It is touched... and so on up to ... in all the six directions as a rule. [Q.3] Bhante ! Is the activity so done performed or non-performed ? [Ans.] Gautam ! Note that it is as aforesaid... and so on up to... all these follow a sequence and not without a sequence. This is how it must be stated. 9. jahA neraiyA (su. 8) tahA egiMdiyavajjA bhANiyavyA jAva vemANiyA / 9. nairayikoM ke samAna ekendriya ko chor3akara dvIndriyAdi se lekara vaimAnikaparyanta vaimAnikoM taka saba daNDakoM meM kahanA caahie| 9. What has been said about infernal beings should be repeated for all dandaks (places of suffering) from two-sensed beings to Vaimaniks with the exception of one-sensed beings. 10. egiMdiyA jahA jIvA (su. 7) tahA bhANiyavvA / 10. ekendriyoM ke viSaya meM audhika (sAmAnya) jIvoM kI bhA~ti kahanA caahie| 10. For one-sensed beings the general statement for living beings should be repeated. phra 11. jahA pANAtivAte (su. 7-10 ) tahA musAvAte tahA adinnAdANe mehuNe pariggahe kohe jAva micchAdaMsaNasalle evaM ete aTThArasa, cauvIsaM daMDagA bhANiyavvA / sevaM bhaMte ! sevaM bhaMte! tti bhagavaM gotame samaNaM bhagavaM jAva viharati / 11. prANAtipAta (kriyA) ke samAna mRSAvAda, adattAdAna, maithuna, parigraha, krodha yAvat mithyAdarzanazalya taka ina aThAraha hI pApasthAnoM ke viSaya meM caubIsa daNDaka kahane caahie| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai' yoM kahakara bhagavAna gautama zramaNa bhagavAna mahAvIra svAmI ko vandanA - namaskAra karake yAvat vicarate haiN| 11. What has been said about the act of killing should be repeated about acts of falsity (mrishavad), stealing (adattadan), sex (maithun ), possession (parigraha ), anger... and so on up to ... thorn of wrong belief (mithyadarshan shalya) for all the twenty four dandaks (places of suffering). "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. prathama zataka: chaThA uddezaka phra (147) First Shatak: Sixth Lesson

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855 $ $$$$$$$$$$$$$$$$$$$$ $55 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM vivecana : anukrama se honA yA ginanA, jaise-eka, do, tIna, cAra, pA~ca; yaha AnupUrvI hai| ekadama ulTe krama fa meM, jaise-pA~ca, cAra, tIna, do, eka ginanA pazcAnupUrvI hai| jisameM ekadama ulTA yA ekadama sulTA krama na ho, - jaise-do, pA~ca, cAra, tIna Adi yaha anAnupUrvI hai| . U kriyA ke sambandha meM pA~ca niSkarSa-(1) jIva prANAtipAtAdi kI kriyA svayaM karate haiM, ve binA kiye nahIM + hotiiN| (2) ye kriyAe~ mana, vacana yA kAyA se spRSTa hotI haiN| (3) ye kriyAe~ karane se lagatI haiM, binA kiye nahIM lagatI haiN| phira bhale hI vaha kriyA mithyAtvAdi kisI kAraNa se kI jaayeN| (4) kriyAe~ svayaM karane se lagatI haiM, fa dUsare ke (Izvara, kAla Adi ke) karane se nahIM lgtiiN| (5) ye kriyAe~ anukramapUrvaka kRta hotI haiN| ___Elaboration-To count in a sequence like one, two, three, four, five and so on is anupurvi. To count in reverse order like five, four, three, two and 1 one is pashchanupurvi. To count without any sequence or order like two, si five, three, four and one is ananupurvi. __Five inferences about activities--(1) Beings perform activities like killing of their own volition, they are not done without voluntarily doing. 4 (2) These activities are touched by mind, speech or body. (3) These 4 activities take effect only when done and not without being done. (4) These activities take effect only when done by self and not when done by others (god or fate). (5) These activities are performed in a sequence. U roha anagAra kA varNana ROHA ANAGAR 12. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavato mahAvIrassa aMtevAsI rohe nAma aNagAre pagatibhaddae pagatimaue pagativiNIte pagatiuvasaMte pagatipataNukoha-mANa-mAya-lobhe miu-maddavasaMpanne allINe bhaddae viNIe samaNassa bhagavato mahAvIrassa adUrasAmaMte uDDhaMjANU ahosire jhANakoTTovagae saMjameNaM tavasA fa appANaM bhAvamANe vihrti| tae NaM se rohe nAmaM aNagAre jAtasaDDhe jAva pajjuvAsamANe evaM vayAsI 12. usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra svAmI ke antevAsI (ziSya) roha ma nAmaka anagAra the| ve prakRti se bhadra, mRdu (komala), vinIta, upazAnta, alpa krodha, mAna, mAyA aura lobha vAle, atyanta nirahaMkAratA-sampanna, guru-bhakti meM lIna, kisI ko saMtApa na pahu~cAne vAle, OM vinayamUrti the| ve roha anagAra UrdhvajAnu (ghuTane Upara karake) aura nIce kI ora sira jhukAe hue, 5 dhyAnarUpI koSThaka meM praviSTa, saMyama aura tapa se AtmA ko bhAvita karate hue zramaNa bhagavAna mahAvIra ke samIpa vicarate the| tatpazcAt vaha roha anagAra ke mana meM zraddhA, saMzaya, kutUhala Adi utpanna hone para 9 bhagavAna kI paryupAsanA karate hue isa prakAra bole____12. During that period of time there was an ascetic disciple of Bhagavan Mahavir whose name was Roha. By nature he was noble (bhadra), gentle (mridu), polite (vineet) and serene (upashant). He had mere traces of anger, conceit, deceit and greed. He was completely free of vanity. He was engrossed in devotion of his guru. He was conscious about bhagavatIsUtra (1) (148) Bhagavati Sutra (1)

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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 Le 5555555 not causing pain to anyone and an embodiment of modesty. With his knees up and head bent low, that ascetic Roha sat immersed in meditation, enkindling (bhaavit) his soul with ascetic-discipline and austerities in proximity of Shraman Bhagavan Mahavir. Then an interest, doubt and curiosity got triggered, sprouted, arisen and surfaced in the mind of ascetic Roha... and so on up to... he paid his homage and submitted : 13. [pra. ] pubbiM bhaMte ! loe ? pacchA aloe ! puv ialoe ? pacchA loe ? [u. ] rohA ! loe ya aloe ya puTviM pete, pacchA pete, do vi te sAsatA bhAvA, aNANupubbI esA rohA ! 13.[pra. ] bhagavan ! pahale loka hai aura pIche aloka hai ? athavA pahale aloka aura pIche loka hai? [u. ] roha ! loka aura aloka, pahale bhI haiM aura pIche bhI haiN| ye donoM hI zAzvatabhAva haiN| he roha ! ina donoM meM yaha pahalA aura yaha pichalA', aisA krama nahIM hai| 13. (Q.) Bhante ! Is lok (occupied space) first and alok (unoccupied space) next ? Or alok first and lok next ? (Ans.] Roha ! Lok and alok both are first as well as next. These both have eternal existence. O Roha ! The order of preceding and following is not applicable to these. 14. [pra. ] pubbiM bhaMte ! jIvA ? pacchA ajIvA ? puv iajIvA ? pacchA jIvA ? [u. ] jaheva loe ya aloe ya taheva jIvA ya ajIvA y| 14. [pra. ] bhagavan ! pahale jIva aura ajIva hai, yA pahale ajIva aura pIche jIva hai ? [u. ] roha ! jaisA loka aura aloka ke viSaya meM kahA hai, vaisA hI jIvoM aura ajIvoM ke viSaya meM samajhanA caahie| ___14. [Q.] Bhante ! Is jiva (soul or the living) first and ajiva (non-soul or the non-living) next? Or jiva first and ajiva next? (Ans.) Roha ! What has been stated about lok and alok is true for jiva and ajiva as well. 15. evaM bhavasiddhiyA ya abhavasiddhiyA ya, siddhI asiddhI, siddhA asiddhaa| 15. isI prakAra bhavasiddhika (bhaviSya meM jinakI siddhi-mukti hogI ve bhavya bhavasiddhika hote haiM) aura abhavasiddhika, siddhi aura asiddhi tathA siddha aura saMsArI ke viSaya meM bhI jAnanA caahie| 15. The same is also true for bhava-siddhik (to be liberated in this birth) and abhava-siddhik (not to be liberated in this birth), siddhi (state of liberation) and asiddhi (state of non-liberation), and siddha (liberated) and samsari (non-liberated). prathama zataka : chaThA uddezaka (149) First Shatak: Sixth Lesson

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))))))))))))5555555555555555555555553 16. [pra. ] pubbiM bhaMte ! aMDae ? pacchA kukkuDI ? pubbiM kukkuDI ? pacchA aMDae ? / [u. ] rohA ! se NaM aMDae kato ? bhagavaM ! taM kukkuddiito| sA NaM kukkuDI kato ? bhaMte ! aNddyaato| evAmeva rohA ! se ya aMDae sA ya kukkuDI, puvviM pete, pacchA pete, do vete sAsatA bhAvA, aNANupubbI esA rohA ! 16. [pra. ] bhagavan ! pahale aNDA aura phira murgI hai ? yA pahale murgI aura phira aNDA hai ? __[u. ] (bhagavan) he roha ! vaha aNDA kahA~ se AyA? (roha-) bhagavan ! vaha murgI se aayaa| (bhagavan-) vaha murgI kahA~ se AI? (roha-) bhagavan ! vaha aNDe se huii| (bhagavAna-) isI prakAra he roha ! murgI aura aNDA pahale bhI hai aura pIche bhI hai| ye donoM zAzvatabhAva haiN| he roha ! ina donoM meM pahale-pIche kA krama nahIM hai| ____16.[Q.]Bhante ! Is egg first and hen next ? Or hen first and egg next? ___ [Ans.] (Bhagavan) Roha ! From where did that egg come ? (Roha) Bhante ! It came from hen. (Bhagavan) From where that hen came ? (Roha) Bhante ! It came from egg. ___Thus, Roha ! Egg and hen both are first as well as next. These both have this eternal order. O Roha! The order of preceding and following is 5 not applicable to these. 17. [pra. ] puvviM bhaMte ! loyaMte pacchA aloyaMte ? puvaM aloaMte pacchA loaMte ? [u. ] rohA ! loaMte ya aloaMte ya jAva aNANupuvI esA rohA ! 17. [pra. ] bhagavan ! pahale lokAnta aura phira alokAnta hai ? athavA pahale alokAnta aura phira lokAnta hai ? [u. ] roha ! lokAnta aura alokAnta, ina donoM meM yAvat koI krama nahIM hai| 17. (Q.) Bhante ! Is lokant (edge of occupied space) first and alokant (edge of unoccupied space) next ? Or alokant first and lokant next ? [Ans.) Roha ! Lokant and alokant both... and so on up to... The order of preceding and following is not applicable to these. 18. [pra. ] pubbiM bhaMte ! loaMte ? pacchA sattame ovaasNtre| pucchaa| [u. ] rohA ! loaMte ya sattame ya ovAsaMtare pubbiM pete jAva aNANupuvI esA rohaa| 18. [pra.] bhagavan ! pahale lokAnta hai aura phira sAtavA~ avakAzAntara (AkAza) hai ? athavA pahale sAtavA~ avakAzAntara hai aura pIche lokAnta 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 5555 5 55 555555555555558 ))) ka) bhagavatIsUtra (1) (150) Bhagavati Sutra (1)

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55555555555555555555555 5 555555 [u. ] he roha ! lokAnta aura saptama avakAzAntara, ye donoM pahale bhI haiM aura pIche bhI haiN| isa prakAra yAvat-he roha ! ina donoM meM pahale-pIche kA krama nahIM hai| 18. (Q.) Bhante ! Is lokant (edge of occupied space) first and seventh avakashantar (intervening space between two bodies or layers of air) next? Or seventh avakashantar first and lokant next? (Ans.] Roha ! Lokant and avakashantar both are first as well as next... and so on up to... The order of preceding and following is not applicable to these. 19. evaM loaMte ya sattame ya tnnuvaate| evaM ghaNavAte, ghaNodahI, sattamA puddhvii| 19. isI prakAra lokAnta aura saptama tanuvAta (tarala vAyu), isI prakAra ghanavAta (ghanIbhUta vAyu), ghanodadhi (jala kI ghanIbhUta tarala avasthA) aura sAtavIM pRthvI ke viSaya meM samajhanA caahie| 19. The same is also true for lokant and seventh tanuvaat (seventh ring of rarefied air). Same is true also for ghanavaat (ring of dense air), ghanodadhi (ring of frozen water) and the seventh prithvi (seventh hell). 20. evaM loaMte ekkekkeNaM saMjoeyabce imehiM ThANehi, taM jahA ovAsa 1, vAta 2, ghaNa udahI 3, puDhavI 4, dIvA 5 ya sAgarA 6, vAsA 7 / neraiyAdI 8, atthiya 9, samayA 10, kammAI 11, lessAo 12 // 1 // diTThI 13, daMsaNa 14, NANA 15, saNNa 16, sarIrA 17, ya joga 18 uvaoge 19 / davya 20, padesA 21, pajjava 22, addhA 23, kiM puci loyaMte ? // 2 // 20. isa prakAra nimnalikhita sthAnoM meM se pratyeka ke sAtha lokAnta ko jor3anA cAhie; yathA (gAthArtha-) avakAzAntara, vAta, ghanodadhi, pRthvI, dvIpa, sAgara, varSa (kSetra), nAraka Adi jIva (caubIsa daNDaka ke prANI), astikAya, samaya, karma, lezyA, dRSTi, darzana, jJAna, saMjJA, zarIra, yoga, upayoga, dravya, pradeza, paryAya aura kAla (addhA); kyA ye pahale haiM aura lokAnta pIche haiM ? 20. In the same way lokant should be associated with each of the following places The verse-Avakashantar (intervening space), vaat (rings of air), ghanodadhi (ring of frozen water), prithvi (hell), dveep (continent), sagar (sea), varsh (area), infernal and other beings (of the twenty four places of suffering), astikaya (conglamorative entity), Samaya (smallest fraction of time), karma, leshya (complexion of soul), drishti (outlook), darshan (perception/faith), jnana (knowledge), sanina (sentience), sharira (body). yoga (association), upayoga (cognition or inclination), dravya (substance), pradesh (fraction or space-point), paryaya (mode) and addha (time). Are these first and lokant next? prathama zataka: chaThA uddezaka (151) First Shatak : Sixth Lesson

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B55555 5555555555555555558 5555555555555555555555555 21. [pra. ] pubbiM bhaMte ! loyaMte pacchA savvaddhA ? [u. ] jahA loyaMteNaM saMjoiyA savve ThANA ete, evaM aloyaMteNa vi saMjoetavvA svve| 21. [pra. ] he bhagavan ! kyA lokAnta pahale aura sarvAddhA (sarvakAla) pIche hai ? / [u. ] jaise lokAnta ke sAtha (pUrvokta) sabhI sthAnoM kA saMyoga kiyA, usI prakAra alokAnta ke sAtha ina sabhI sthAnoM ko jor3anA caahie| OM 21. [Q.] Bhante ! Is lokant (edge of occupied space) first and sarvaddha (all time) next? (Ans.) What has already been stated with regard to lokant in relation with other things should be repeated here. The same should also be 'i repeated with regard to alokant (edge of unoccupied space). 22. [pra. ] puTviM bhaMte ! sattame ovAsaMtare ? pacchA sattame taNuvAte ? + [u. ] evaM sattamaM ovAsaMtaraM savvehiM samaM saMjoeyavvaM jAva sbbtaae| ja 22. [pra. ] bhagavan ! pahale saptama avakAzAntara hai aura pIche saptama tanuvAta hai ? [u. ] he roha ! isI prakAra saptama avakAzAntara ko pUrvokta saba sthAnoM ke sAtha jor3anA caahie| Wan isI prakAra yAvat sarvAddhA taka samajhanA caahie| 22. [Q.] Bhante! Does seventh avakashantar (intervening space) come first and seventh tanuvaat (seventh ring of rarefied air) next? // [Ans.] Yes, Roha ! And in the same way all aforesaid things should Wan be connected with seventh avakashantar... and so on up to... sarvaddha Wan (all time). 23. [ pra. ] puvviM bhaMte ! sattame taNuvAte pacchA sattame ghaNavAte ? [u. ] eyaM pi taheva netavvaM jAva sbddhaa| 23. [pra. ] bhagavan ! pahale saptama tanuvAta hai aura pIche saptama ghanavAta hai ? [u. ] roha ! yaha bhI usI prakAra yAvat sarvAddhA taka jAnanA caahie| 23. [Q.] Bhante ! Does seventh tanuvaat (seventh ring of rarefied air) come first and seventh ghanavaat (seventh ring of dense air) next? 41 [Ans.] Roha ! This also follows the aforesaid pattern up to sarvaddha 4 (all time). 24. evaM uvarillaM ekkekkaM saMjoyaMteNaM jo jo hechillo taM taM chaDDateNaM neyavvaM jAva atItafa aNAgataddhA pacchA savvaddhA jAva aNANupubbI esA rohA ! sevaM bhaMte ! sevaM tti ! jAva vihrti| Bai Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$ $ 555 $5Ting Ting Ting Ting Ting Ting 555555555555Ting Ting Ting Ting Ting Ting Ting Ting FM Wan 55555555 bhagavatIsUtra (1) (152) Bhagavati Sutra (1)

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895555555555555555555555555555555E Wan ka)555555555555555555555555555555558 ma 24. isa prakAra Upara ke eka-eka (sthAna) kA saMyoga karate hue aura nIce kA jo-jo sthAna ho, ! use chor3ate hue pUrvavat samajhanA cAhie, yAvat atIta aura anAgata kAla aura phira sarvAddhA ke (sarvakAla) taka, yAvat he roha ! isameM koI pUrvApara kA krama nahIM hotaa| ___he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', yoM kahakara roha anagAra tapa saMyama * se AtmA ko bhAvita karate hue vicarane lge| 24. In the same way each item in the aforesaid list should be linked with all the following items and dropping the preceding item up to the \ past time, the future time and all time (sarvaddha)... and so on up to... y 4 O Roha ! The order of preceding and following is not applicable to these. ___ "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. OM aSTavidha lokasthiti : sadRSTAnta nirUpaNa LOR-STHITI WITH EXAMPLES + 25. [pra. 1] bhaMte tti bhagavaM gotame samaNaM jAva evaM vayAsi-kativihA NaM bhaMte ! loyahitI OM paNNatA ? [u. ] goyamA ! aTThavihA loyaTThitI pnnnnttaa| taM jahA-AgAsapatihite vAte 1, vAtapatihite udahI + 2, udahipatihitA puDhavI 3, puDhavIpatihitA tasa-thAvara pANA 4, ajIvA jIvapatiTThitA 5, jIvA kammapatihitA 6, ajIvA jIvasaMgahitA 7, jIvA kammasaMgahitA 8 / 25. [pra. 1 ] gautama svAmI ne zramaNa bhagavAna mahAvIra svAmI se prazna kiyA hai-bhagavan ! loka kI sthiti kitane prakAra kI hai ? + [u. ] gautama ! loka kI sthiti ATha prakAra kI hai| yathA-AkAza ke AdhAra para vAyu (tanuvAta) TikA huA hai; vAyu ke AdhAra para udadhi hai; udadhi ke AdhAra para pRthvI hai; pRthvI ke AdhAra para trasa aura sthAvara jIva haiM; ajIva (zarIrAdi pudgala) jIvoM ke AdhAra para Tike haiM; (sakarmaka jIva) karma ke AdhAra para haiM; ajIvoM ko jIvoM ne saMgraha (baddha) kara rakhA hai; jIvoM ko karmoM ne saMgraha kara rakhA hai| 25. [Q. 1] Gautam Swami asks Shraman Bhagavan MahavirBhante ! How many tiered is lok-sthiti (structure of universe) ? ___ [Ans.] Gautam ! Lok-sthiti (structure of universe) is eight tiered-vayu f (air) is pratishthit (installed) on akash (space), udadhi (water) is installed on fi vayu, prithvi (earth) is installed on water, sthavar and tras pranis (immobile and mobile beings) are installed on earth, ajiva (non-soul or matter) is installed on (dependent on) jivas (life), jivas (souls or living beings) are installed on (dependent on) karma, matter is accumulated (samgrahit) by souls and souls are bonded (samgrihit) by karma. nAnA | prathama zataka : chaThA uddezaka (153) First Shatak : Sixth Lesson

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fafa 5 phra [pra. 2 ] se keNaTTeNaM bhaMte ! evaM buccati aTThavihA jAva jIvA kammasaMgahitA ? [ u. ] goyamA ! jahAnAmae keI purise vatthimADoveti, vatthimADovittA uppiM sitaM baMdhati, baMdhittA 5 majhe NaM TiMbaMdhati, majjhe gaMTiM baMdhittA uvarillaM gaMTiM muyati, muittA uvarillaM detaM vAmeti, uvarillaM desaM vAmettA uvarillaM AuyAyassa pUrei, pUrittA uppiM sitaM baMdhati, baMdhittA majhillaM gaThiM muyati / se nUNaM gotamA ! se AuyAe tassa vAuyayassa uppiM uvaritale ciTThati ? haMtA, ciTThati / se teNadveNaM jAva jIvA kammasaMgahitA / [pra. 2 ] bhagavan ! isa prakAra kahane kA kyA kAraNa hai ki loka kI sthiti ATha prakAra kI hai aura phra yAvat jIvoM ko karmoM ne saMgraha kara rakhA hai ? 5 5 [ u. ] gautama ! jaise koI puruSa camar3e kI mazaka ko vAyu se (havA bharakara ) phulAve; phira usa mazaka 5 kA mukha bA~dha de, tatpazcAt mazaka ke bIca ke bhAga meM gA~Tha bA~dhe; phira mazaka kA mu~ha khola de aura usake bhItara kI havA nikAla de; tadanantara usa mazaka ke Upara ke (khAlI) bhAga meM pAnI bhare; phira mazaka kA mukha banda kara de, tatpazcAt usa mazaka kI bIca kI gA~Tha khola de, to he gautama ! vaha bharA huA pAnI kyA usa havA ke Upara hI Upara ke bhAga meM rahegA ? (gautama) hA~, bhagavan ! rhegaa| (bhagavAna) he gautama! isI udAharaNa dvArA maiM kahatA hU~ ki yAvat-karmoM ko jIvoM ne saMgraha kara rakhA hai| Chu Wan [Q. 2] Bhante! Why it is said that Lok-sthiti (structure of universe) is eight tiered... and so on up to... souls are bonded (samgrihit) by karma? [Ans.] Gautam ! Suppose someone fills a leather bag with air and ties its open-end. After that he ties fast the middle of the bag and opens the Wan knot at the open-end to remove the air from the upper half. He then fills the empty upper half of the bag with water and ties the open-end once again. After this he unties the middle of the bag. Now, Gautam would the pha water filled in the bag remain in the upper part of the bag over the air? (Gautam) Yes, Bhante ! It will. (Bhagavan) On the basis of this example it is said that Lok-sthiti (structure of universe) is eight tiered... and so on up to... souls are bonded (samgrihit) by karma. phra 5 Wan Wan Wan [ 3 ] se jahA vA keI purise vatthimADoveti, ADovittA kaDIe baMdhati, baMdhittA atthAhamatAramaporu 5 siyaMsi udagaMsi ogAhejjA se nUNaM gotamA ! se purise tassa AuyAyassa uvarimatale ciTThati ? haMtA ciTThati / Wan Wan 5 evaM vA aTThavihA loyaTThitI paNNattA jAva jIvA kammasaMgahitA / [ 3 ] athavA he gautama ! koI puruSa camar3e kI usa mazaka ko havA se phulAkara apanI kamara para bA~dha le, phira vaha puruSa athAha, dustara aura puruSa - parimANa se (jisameM puruSa mastaka taka DUba jAye, 5 phra bhagavatIsUtra (1) (154) Bhagavati Sutra (1) phra Wan phra

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usase) bhI adhika pAnI meM praveza kare; to he gautama ! vaha puruSa pAnI kI UparI sataha para hI rahegA? (gautama-) hA~, bhagavan ! rhegaa| (bhagavAna-) he gautama ! isI prakAra loka kI sthiti ATha prakAra kI hai, yAvat karmoM ne jIvoM ke saMgRhIta kara rakhA hai| [3] Also, Gautam ! Suppose someone fills that leather bag with air, ties it at his waist and then enters a water body that is unfathomable, difficult to swim and more than enough to drown a man; say, Gautam ! Would that man remain at the surface of the water body ? (Gautam) Yes, Bhante ! He will. (Bhagavan) On the basis of this example it is said that Lok-sthiti (structure of universe) is eight tiered... and so on up to... souls are bonded (samgrihit) by karma. vivecana : lokasthiti kA prazna aura samAdhAna-kaI matAvalambI pRthvI ko zeSanAga para, kaI zeSanAga ke phana para athavA kacchapa para TikI huI mAnate haiN| koI pRthvI ko gAya ke sIMga para TikI huI mAnate haiM, ina saba mAnyatAoM se lokasthiti kA prazna hala nahIM hotA; isIlie zrI gautama svAmI ke isa prazna para bhagavAna ne pratyakSa siddha samAdhAna diyA hai ki sarvaprathama AkAza svapratiSThita hai| usa para tanuvAta, phira ghanavAta, usa para ghanodadhi aura usa para yaha pRthvI TikI huI hai| pRthvI ke atirikta bhI meru parvata, AkAza, dvIpa, sAgara, devaloka, narakAdi kSetra haiM, jahA~ jIva rahate haiN| (vRtti, patrAMka 81-82) Elaboration--Structure of the universe-Some religious sects subscribe to the notion that the earth rests on the great serpent, Sheshanaag or its hood. Some say that it rests on the back of a turtle. Some say that the earth rests on horns of a cow. All these beliefs fail to describe the actual structure of the universe. For this reason Bhagavan Mahavir answered Gautam Swami's question on the basis of his direct perception of the structure of the universe. Space is self-installed or all pervasive. On this rest in sequence rarefied air, dense air, dense water and then the earth. Besides the earth there are other areas where living beings dwell; they include Meru mountain, space, continents, seas, divine realms and hells. (Vritti, leaf 81-82) jIva aura pudgaloM kA sambandha RELATIONSHIP OF SOUL AND MATTER 26. [pra. 1] asthi NaM bhaMte ! jIvA ya poggalA ya annamannabaddhA anamannapuTThA annamanamogADA annamanasiNehapaDibaddhA annamanaghaDatAe ciTThati ? [u. ] haMtA, atthi| | prathama zataka : chaThA uddezaka (155) First Shatak : Sixth Lesson

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B555555555555555 ma 26. [pra. 1 ] bhagavan ! kyA jIva aura pudgala paraspara sambaddha haiM, paraspara eka-dUsare se spRSTa haiM ? paraspara gAr3ha sambaddha (mile hue) haiM, paraspara snigdhatA (cikanAI) se pratibaddha (jur3e hue) haiN| (athavA) OM paraspara ghaTTita (gAr3ha) hokara rahe hue haiM ? [u. ] hA~, gautama ! ye paraspara isI prakAra rahe hue haiN| 4 26. (Q. 1] Bhante ! Are soul and matter mutually associated, mutually touching, mutually assimilated, mutually adhered to (like with glue) or mutually fused ? 4i (Ans.] Yes, Gautam ! They exist like that. [pra. 2 ] se keNaTTeNaM bhaMte ! jAva ciTuMti ? [u. ] goyamA ! se jahAnAmae harade siyA puNNe puNNappamANe volaTTamANe vosaTTamANe samabharaghaDattAe * ciTThati, ahe NaM kei purise taMsi haradaMsi egaM mahaM nAvaM sadAsarva sayachidaM ogaahejaa| se nUNaM goyamA ! sA ma NAvA tehiM AsavaddArehiM ApUramANI ApUramANI puNNA puNNappamANA bolaTTamANA vosaTTamANA * samabharaghaDattAe ciTThati ? haMtA, citttthti| se teNaTeNaM goyamA ! atthi NaM jIvA ya jAva citttthti| ma [pra. 2 ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM jIva aura pudgala isa prakAra rahe hue haiM ? 3 [u. ] gautama ! jaise koI eka tAlAba ho, vaha jala se pUrNa ho, ki pAnI se labAlaba bharA huA ho, fa ki pAnI se chalaka rahA ho aura pAnI se bar3ha rahA ho, vaha pAnI se bhare hue ghar3e ke samAna hai| usa tAlAba meM koI puruSa eka aisI bar3I naukA, jisameM sau choTe chidra hoM (athavA aneka cheda vAlI) aura sau OM bar3e chidra hoM; DAla de to he gautama ! vaha naukA, una-una chidroM dvArA pAnI se bharatI huI, atyaMta bharatI fa huI, jala se paripUrNa, pAnI se labAlaba bharI huI, pAnI se chalakatI huI, bar3hatI huI kyA bhare hue ghar3e ke 5 samAna ho jAyegI? (gautama-) hA~, bhagavan ! ho jaayegii| (bhagavAna-) isalie he gautama ! maiM kahatA hU~-yAvat jIva aura pudgala paraspara ghaTTita (ghule-mile) hokara rahe hue haiN| arthAt-[isI prakAra saMsArarUpI tAlAba ke OM pudgalarUpI jala meM jIvarUpI sachidra naukA DUba jAne para pudgala aura jIva ekameka ho jAte haiN|] + [Q.2] Bhante ! Why do you say that soul and matter exist... and so on up to... mutually fused ? Wan [Ans.] Gautam ! Suppose there is a pond filled with water, brimming $ with overflowing and ever increasing water; it is like a pitcher filled with water. In that pond suppose someone puts a large boat with hundreds of small and large holes (or with many holes). Then, Gautam ! Would that boat not be filled with water, brimming with overflowing and ever increasing water and resemble a pitcher filled with water ? 455555555555555555555555555555545454545555555555555Yuan | bhagavatIsUtra (1) (156) Bhagavati Sutra (1)

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fafafa (Gautam) Yes, Bhante ! It will. (Bhagavan) That is why I say that soul and matter exist... and so on up to... mutually fused. ( In other words, in the pond of mundane existence filled with the water of matter particles when the perforated boat of soul (living being) submerges, mr atter and soul fuse together. ) sUkSma snehakAya MINUTE WATER PARTICLES 27. [pra.1] asthi NaM bhaMte! sadA samiyaM suhume siNehakAye pavaDati ? [u.] haMtA, atthi / 27. [ pra. 1 ] bhagavan ! kyA sUkSma snehakAya (eka prakAra kA sUkSma jala) sadA parimita ( rAta aura dina ke prathama va antima prahara meM ) par3atA hai ? [u.] hA~, gautama ! par3atA hai| 27. [Q. 1] Bhante ! Does sukshma snehakaya (minute water particles or superfine mist) always fall in limited quantity (at specific periods like first and last quarters of the day)? [Ans.] Yes, Gautam! It does. [pra. 2] se bhaMte ! kiM uDDe pavaDati, ahe pavaDati tirie pavaDati ? [u.] goyamA ! uDDe vi pavaDati, ahe vi pavaDati, tirie vi pavaDati / [pra. 2 ] bhagavan ! vaha sUkSma snehakAya Upara par3atA hai, nIce par3atA hai yA tirachA par3atA hai ? [u.] gautama ! Upara (Urdhvaloka meM vartula vaitADhyAdi meM) bhI par3atA hai, nIce (adholoka grAmoM meM) bhI par3atA hai aura tiryagloka meM bhI par3atA hai| [Q. 2] Bhante ! Does that superfine mist fall in the upper world, lower world or the transverse world (tiryak lok)? [Ans.] Gautam ! It falls in the upper world (like Vartul Vaitadhya), lower world (villages in the lower world) as well as the transverse world (tiryak lok). [pra. 3 ] jahA se bAdare AukAe antramantrasamAutte ciraM pi dIhakAlaM ciTThati tahA NaM se vi ? [ u. ] no iNaTTe samaTTe, se NaM khippAmeva viddhaMsamAgacchati / sevaM bhaMte ! sevaM bhaMte ! tti ! // paDhame sae : chaTTo uddeso samatto // [pra. 3 ] bhagavan ! kyA vaha sUkSma snehakAya sthUla apkAya kI bhA~ti paraspara samAyukta hokara bahuta dIrghakAla taka rahatA hai ? prathama zataka : chaThA uddezaka (157) mimimimimimimimimimittmit**tmimimimimimimimitimitittmitimititi First Shatak: Sixth Lesson

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) AFFFFFFFFFFFFFFFFFFFFFF5555FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan [u. ] gautama ! yaha artha samartha nahIM hai; kyoMki vaha (sUkSma snehakAya) zIghra hI vidhvasta ho jAtA hai| 3 he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai|' + [Q. 3] Bhante ! Does that superfine mist exist for a long time in conder.sed form like gross water particles ? Wan [Ans.] Gautam ! It is not so because that (superfine mist) gets destroyed soon. "Bhante ! Indeed that is so. Indeed that is so." ma vivecana : snehakAya jala kA eka prakAra hai| AcArya malayagiri ne bRhatkalpabhASya kI vRtti meM sneha kA artha avazyAya, koharA Adi kiyA hai| prastuta sUtra meM 'sneha' ke sAtha 'sUkSma' vizeSaNa kA prayoga kiyA gayA hai| isase OM jJAta hotA hai ki osa se bhI sUkSma jala-dravya ke lie 'sUkSma-sneha' zabda kA prayoga kiyA gayA hai| bRhatkalpabhASya ke meM snigdha aura rUkSa kAla ke anusAra usake girane ke samaya kA nirdeza isa prakAra hai-zizirakAla meM prathama aura antima prahara meM vaha adhika mAtrA meM giratA hai| grISmakAla meM prathama aura antima prahara ke Adhe-Adhe bhAga meM OM vaha adhika giratA hai| zeSa samaya meM vaha alpa giratA hai! abhayadevasUri kA bhI yahI abhimata hai| sUkSma snehakAya kI tulanA ArdratA (humidity) se kI jA sakatI hai| sUkSma snehakAya U~ce, nIce aura tirache tInoM lokoM meM giratA hai| isa AdhAra para yaha anumAna kiyA jA sakatA hai ki vaha tamaskAya se giratA hai Wan aura pUre vAtAvaraNa meM vyApta hotA hai| (bhagavaI : bhASya, pR. 141) ||prthm zataka : chaThA uddezaka samApta // 4 Elaboration-Snehakaya is a form of water. In the Vritti of Brihatkalpabhashya Malayagiri has interpreted sneha as fog, mist etc. In this aphorism an adjective, sukshma (minute) has been used with sneha. This indicates that the term sukshma-sneha has been used for 4 super fine mist. In Brihatkalpabhashya details about time of falling of such fine mist has been mentioned according to arid and wet periods-In winters it is heavy during first and last quarters of the day. In summers it is heavy during half of the first and last quarters of the day. During 15 the remaining period of the day it is light. Abhayadev Suri also ki subscribes to the same view. Sukshma sneha kaya can be compared with humidity also. It falls in upper, lower as well as transverse worlds. Thus it can be infered that at falls from Tamaskaya and pervades the atmosphere. (Bhagvai : Bhashya, p. 141) * END OF THE SIXTH LESSON OF THE FIRST SHATAK ))))))))))555555555)))))))))))))))) ))))) bhagavatIsUtra (1) (158) Bhagavati Sutra (1) ja

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prathama zataka : saptama uddezaka FIRST SHATAK (Chapter One): SEVENTH LESSON nairayika NAIRAVIK (INFERNAL BEINGS) caubIsa daNDakoM ke AhAra-sambandhI prarUpaNA FOOD IN TWENTY FOUR DANDAKS 1. [pra. 1 ] neraie NaM bhaMte ! neraiesu uvavajjamANe kiM deseNaM desaM uvavajjati 1, deseNaM savvaM uvavajjati 2, sabveNaM desaM uvavajjati 3, sabveNaM sabaM uvavajjati 4 ? [u. ] goyamA ! no deseNaM desaM uvavajjati, no deseNaM savvaM uvavajjati, no saveNaM desaM uvavajjati, saveNaM savvaM uvvjjti|[2 ] jahA neraie evaM jAva vemaannie| 1. [pra. 1] bhagavan ! nArakoM meM upapadyamAna (utpanna hotA) huA nAraka jIva kyA (1) eka bhAga se eka bhAga ko Azrita karake utpanna hotA hai, yA (2) eka bhAga se sarvabhAga ko Azrita karake utpanna hotA hai, yA (3) sarvabhAga se eka bhAga ko Azrita karake utpanna hotA, athavA (4) saba bhAgoM se saba bhAgoM ko Azraya karake utpanna hotA hai ? [u. ] gautama ! nAraka jIva (1) eka bhAga se eka bhAga ko Azrita karake utpanna nahIM hotA; (2) eka bhAga se sarvabhAga ko Azrita karake bhI utpanna nahIM hotA; (3) sarvabhAga se eka bhAga ko Azrita karake bhI utpanna nahIM hotA; kintu (4) sarvabhAga se sarvabhAga ko Azrita karake utpanna hotA hai| [ 2 ] nArakoM ke samAna vaimAnikoM taka isI prakAra samajhanA caahie| 1. [Q. 1] Bhante ! While being born, does an infernal being take birth-(1) as a part (desh) in a part, (2) as a part in the whole (sarva), (3) as the whole in a part, or (4) as the whole in the whole ? (Ans.) Gautam ! An infernal being-(1) does not take birth as a part in a part, (2) does not take birth as a part in the whole, (3) does not take birth as the whole in a part, but (4) takes birth as the whole in the whole. [2] What has been stated about infernal beings is also true for all beings up to Vaimaniks. 2. [pra. 1 ] neraie NaM bhaMte ! neraiesu uvavajjamANe kiM deseNaM desaM AhAreti 1, deseNaM savvaM AhAreti 2, sabbeNaM desaM AhAreti 3, sabveNaM savvaM AhAreti 4 ? [u. ] goyamA ! no desaNaM desaM AhAreti, no deseNaM savvaM AhAreti, sabveNa vA desaM AhAreti, sabveNa vA savvaM aahaareti|[ 2 ] evaM jAva vemaannie| 2. [ pra. 1 ] nArakoM meM utpanna hotA huA nAraka jIva kyA (1) eka bhAga se eka bhAga ko Azrita karake AhAra karatA hai, (2) eka bhAga se sarvabhAga ko Azrita karake AhAra karatA hai, (3) sarvabhAgoM prathama zataka : saptama uddezaka (159) First Shatak : Seventh Lesson

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95555555555555555555555555555555555555555558 Wan se eka bhAga ko Azrita karake AhAra karatA hai, athavA (4) sarvabhAgoM se sarvabhAgoM ko Azrita karake : OM AhAra karatA hai? + [u. ] gautama ! vaha (1) eka bhAga se eka bhAga ko Azrita karake AhAra nahIM karatA, (2) eka bhAga se sarvabhAga ko Azrita karake AhAra nahIM karatA, kintu (3) sarvabhAgoM se eka bhAga ko Azrita ma karake AhAra karatA hai, athavA (4) sarvabhAgoM se sarvabhAgoM ko Azrita karake AhAra karatA hai| E [ 2 ] nArakoM ke samAna hI vaimAnikoM taka isI prakAra jaannaa| Wan 2. [Q. 1] Bhante ! While being born, does an infernal being have food intake--(1) by a part in a part, (2) by a part in the whole, (3) by the whole in a part, or (4) by the whole in the whole ? ___[Ans.] Gautam ! An infernal being--(1) does not have intake by a part in a part, (2) does not have intake by a part in the whole, but (3) has intake by the whole in a part as well as, (4) by the whole in the whole. [2] What has been stated about infernal beings is also true for all beings up to Vaimaniks. 3. [pra. ] neraie NaM bhaMte ! neraiehito uvvaTTamANe kiM deseNaM desaM ubaddati ? [u. ] jahA uvavajjamANe (su. 1) taheva uvvaTTamANe vi daMDago bhaanniyvyo| ___3. [pra. ] bhagavan ! nArakoM meM se udvartamAna-nikalatA huA nAraka jIva kyA eka bhAga se eka 5 bhAga ko Azrita karake nikalatA hai ? ityAdi pUrvavat prazna karanA caahie| [u. ] gautama ! jaise utpanna hote hue nairayika Adi ke viSaya meM kahA thA vaise hI udvartamAna OM nairayika Adi ke (caubIsa hI daNDakoM ke) viSaya meM daNDaka kahanA caahie| 3. [Q.] Bhante ! While departing the infernal world, does an infernal being leave-(1) as a part from a part ? (repeat the four aforesaid questions) ___[Ans.] Gautam ! What has been stated about an infernal being taking birth should be repeated about a departing infernal being and also all other dandaks (places of suffering). 4. [pra. 1 ] neraie NaM bhaMte ! neraiehiMto uvvaTTamANe kiM deseNaM desaM AhAreti ? [u. ] taheva jAva (su. 2 [1]), savveNa vA desaM AhAreti, samveNa vA savvaM aahaareti| [ 2 ] evaM Wan jAva vemaannie| 4. [pra. 1 ] bhagavan ! nairayikoM se udvartamAna nairayika kyA eka bhAga se eka bhAga ko Azrita + karake AhAra karatA hai ? ityAdi prazna pUrvavat karanA caahie| | bhagavatIsUtra (1) (160) Bhagavati Sutra (1) 9559555555555555555555555555555555555555555558 B55555)))))))))))))) ))5555555555

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phaphaphaphaphaphaphaphaphaphaphaphaphaphapha [ u. ] gautama ! yaha bhI pUrvasUtra ( 2 - 1 ) ke samAna jAnanA cAhie; yAvat sarvabhAgoM se eka bhAga ko Azrita karake AhAra karatA hai, athavA sarvabhAgoM se sarvabhAgoM ko Azrita karake AhAra karatA hai| [ 2 ] isI prakAra yAvat vaimAnikoM taka jAnanA caahie| 4. [Q. 1] Bhante ! While departing the infernal world, does an infernal being have food intake - ( 1 ) by a part in a part ? ( repeat the four aforesaid questions) [Ans.] Gautam ! This follows the aforesaid pattern (of aphorism 2. [1])... and so on up to ... has intake by the whole in a part as well as by the whole in the whole. [2] What has been stated about infernal beings is also true for all beings up to Vaimaniks. 5. [pra.1 ] neraie NaM bhaMte! neraiesu uvavanne kiM deseNaM desaM uvavanne ? [u. ] eso vi taheva jAva savveNaM savvaM uvvnne| [ 2 ] jahA ubavajjamANe uvvaTTamANe ya cattAri daMDagA tahA uvavatreNaM ubvaTTeNa vi cattAri daMDagA bhANiyavvA / sabveNaM savvaM uvavanne; savveNaM vA desaM AhAreti, savveNaM vA savvaM AhAreti, eeNaM abhilAveNaM uvavatre vi, ubbaTTe vineyavyaM / 5. [ pra. 1 ] bhagavan ! nArakoM meM utpanna huA nairayika kyA eka bhAga se eka bhAga ko Azrita karake utpanna huA hai ityAdi prazna pUrvavat karanA caahie| [ u. ] gautama ! yaha daNDaka bhI usI prakAra jAnanA, yAvat sarvabhAga se sarvabhAga ko Azrita karake utpanna hotA hai| [ 2 ] jaise utpadyamAna aura udvartamAna ke viSaya meM cAra daNDaka kahe, vaise hI utpanna aura utta ke viSaya meM bhI cAra daNDaka kahane caahie| yathA- 'sarvabhAga se sarvabhAga ko Azrita karake utpanna' tathA sarvabhAga se eka bhAga ko Azrita karake AhAra, yA sarvabhAga se sarvabhAga ko Azrita karake AhAra; ina zabdoM dvArA utpanna aura udvRtta ke viSaya meM bhI samajha lenA caahie|) 5. [Q. 1] Bhante ! Did an infernal being born among infernal beings take birth as a part in a part? (repeat the four aforesaid questions) [Ans.] Gautam ! Here also the aforesaid should be repeated... and so on up to... took birth as the whole in the whole. [2] Like the four aforesaid alternatives (dandaks) about a being born (utpadyamaan) and departing ( udvartamaan), four statements should be repeated about born ( utpanna) and departed ( udvritta); for example, takes birth as the whole in the whole, has intake by the whole in a part as well as by the whole in the whole' this terminology should also be applied to 'born' and 'departed'. prathama zataka : saptama uddezaka phrafa phra (161) First Shatak: Seventh Lesson

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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 ))555555555555555 )))))))))) 6. [pra. ] neraie NaM bhaMte ! neraiesu uvavajjamANe kiM addheNaM addhaM uvavajjati 1 adreNaM savvaM OM uvavajjati 2 savveNaM addhaM uvavajjai 3 savveNaM savvaM uvavajjati 4 ? [u. ] jahA paDhamilleNaM aTTha daMDagA tahA addheNa vi aTTha daMDagA bhaanniyvvaa| navaraM jahiM deseNaM desaM OM uvavajjati tahiM adreNaM addhaM uvavajjAveyavvaM, eyaM nnaannttN| ete savve vi solasa daMDagA bhaanniyvvaa| 6. [pra. ] bhagavan ! nairayikoM meM utpanna hotA huA nAraka jIva kyA (1) arddha-bhAga se arddha-bhAga Wan ko Azrita karake utpanna hotA hai ? yA (2) arddha-bhAga se sarvabhAga ko Azrita karake utpanna hotA hai? + athavA (3) sarvabhAga se arddha-bhAga ko Azrita karake utpanna hotA hai ? yA (4) sarvabhAga se sarvabhAga ko OM Azrita karake utpanna hotA hai ? [u. ] gautama ! jaise pahale vAloM ke sAtha ATha daNDaka kahe haiM, vaise hI 'arddha' ke sAtha bhI ATha daNDaka kahane caahie| vizeSatA itanI hai ki-jahA~ 'eka bhAga se eka bhAga ko Azrita karake utpanna + hotA hai', aisA pATha Aye. vahA~ 'arddha-bhAga se arddha-bhAga ko Azrita karake utpanna hotA hai', aisA pATha bolanA caahie| basa, yahI bhinnatA hai| ye saba milakara kula solaha daNDaka hote haiN| 41 6. (Q.) Bhante ! While being born, does an infernal being take birth (1) as half a part in half a part, (2) as half a part in the whole, (3) as the whole in half a part, or (4) as the whole in the whole ? 3 [Ans.] Like the eight aforesaid alternatives about 'a part', eight \i statements should be repeated about 'half a part'. The only difference 4 being that instead of 'is born as a part in a part' state 'is born as half a si part in half a part. That is the only difference. All these add up to sixteen alternatives. ma vivecana : upapadyamAna aura utpanna-jIva jaba pUrva zarIra ko chor3akara naye janma sthAna ko grahaNa karatA hai, taba utpatti ke pahale samaya meM AhAra paryApti se paryApta ho jAtA hai, isake pazcAt zarIra va indriya paryAptiyoM kA nirmANa 3 karatA hai| paryApti se nirmANa kI pUrvavartI avasthA upapadyamAna avasthA hai, paryApti se pUrNa avasthA utpanna avasthA hai|| deza aura sarva kA tAtparya-jIva jaba naraka Adi meM utpanna hotA hai, taba kyA vaha yahA~ (pUrvabhava) ke ekadeza se nAraka ke ekadeza-(avayavarUpa) meM utpanna hotA hai ? arthAt-utpanna hone vAle jIva kA eka bhAga hI nAraka ke eka bhAga ke rUpa meM utpanna hotA hai ? yA pUrA jIva pUre nAraka ke rUpa meM utpanna hotA hai? yaha utpatti-sambandhI + prazna kA Azaya hai| isI prakAra anya vikalpoM kA Azaya bhI samajha lenA caahie| deza aura sarva ke dvArA utpAda udvartana aura AhAra ke 8 daNDaka haiM-isI prakAra arddha aura sarva ke dvArA jIva ke utpAdAdi ke viSaya meM OM vicAra karane para bhI pUrvoktavat ATha daNDaka (vikalpa) hote haiN| isa prakAra kula milAkara 16 daNDaka hote haiN| nairayika kI nairayikoM meM utpatti kaise ? yadyapi nAraka marakara naraka meM utpanna nahIM hotA, manuSya aura tiryaMca marakara hI naraka meM utpanna ho sakate haiM, phira yahA~ nAraka kA naraka meM utpanna honA kaise kahA? isakA samAdhAna OM yaha hai ki jo jIva pUrva gati kA AyuSya samApta kara cukA hai, jisake narakAyu kA udaya ho cukA hai, usa naraka ma meM utpanna hone vAle jIva kI apekSA se yahA~ usa jIva ko nAraka kahA hai| a5 $$ $$$$$$$$$$$$$$$$$$$ $5555555555555555555 5Ting Ting Ting Ting Ting Ting Wan ) bhagavatIsUtra (1) (162) Bhagavati Sutra (1) 84555))))))))5555555555558 ,

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555555555555 5 555555555555 Qie Ting Ting Ting Ting $$$$$$$$$$$$$hhhhhhhhhhhh5Zhe Zhe Zhe Zhe Le Le Le Le Zhe Zhe Zhe Zhe Zhe Le hhhh jIva jisa samaya utpanna hotA hai, usa samaya-janma ke prathama samaya meM apane sarva Atma-pradezoM ke dvArA sarva AhAra ko grahaNa karatA hai| utpatti samaya ke pazcAt sarva Atma-pradezoM se kinhIM AhArya pudgaloM ko grahaNa karatA hai, kinhIM ko nhiiN| 5 ise eka udAharaNa dvArA samajhAyA hai, jaise tapI huI taila kI kar3hAI meM chor3A huA mAlapuA prathama kSaNa meM lene yogya taila ko sarva rUpa se grahaNa karatA hai, khIMcatA hai| ataH yahA~ savveNaM savvaM AhArei kahA hai| utpatti ke OM bAda jIva kitaneka pudgaloM kA AhAra karatA hai aura kitaneka chor3a detA hai| jaise kar3hAI meM mAlapuA DAla dene ke bAda vaha kucha taila ko pItA hai, kucha nahIM piitaa| isalie dUsarA vikalpa sabveNaM vA deseNaM kahA hai| deza aura arddha meM antara-jaise mUMga, gehU~ Adi meM saikar3oM deza (aMza yA avayava) haiM, usakA choTe se choTA ke Tukar3A bhI deza hI kahalAyegA, lekina arddha-bhAga tabhI kahalAtA hai, jaba usake bIcoMbIca se do hisse kiye jAte haiN| yaha deza aura arddha meM antara hai| (vRtti, patrAMka 83-84) Elaboration papadyamaan and utpanna-When a soul abandons its body and reaches its new place of birth it attains full development (paryapti) with regard to intake of food at the moment of birth. After that it progresses towards full development (paryapti) of body and sense organs. This state of progressive development prior to attaining full development is called upapadyamaan state or 'in process of being born'. $ The state when full development (paryapti) is attained is called utpanna state or 'born state'. Meaning of desh and sarva-While being born, does an infernal being take birth as a part (of the earlier birth) in a part (of the new birth in infernal world)? The meaning of this question is that does only one part of the being reaching end of its existence here take birth as one part of i the new infernal being or the being reaching end of its existence here as the whole take birth as the whole of the new infernal being ? This is the meaning of the question about birth. Other alternatives too follow the same pattern. In terms of desh (part) and sarva (whole) there are eight dandaks (alternatives) about utpaad (birth), udvartan (departure) and aahaar (intake). In the same way in terms of ardh (half) and sarva (whole) too there are eight dandaks (alternatives). All these add up sixteen alternative statements. Infernal beings reincarnating as infernal beings ? Why is here this wrong sounding statement when as a rule an infernal being after death cannot reincarnate as an infernal being. It is only humans and animals that reincarnate as infernal beings. The explanation is that here the term infernal being (naarak) has been used for the soul about to depart because its life-span of the present genus has ended and its ayushya &$$$$$$$ $$$$$$$$ $$$$$ $$$$$$$$$$ 55555555 | prathama zataka: saptama uddezaka (163) First Shatak : Seventh Lesson | 5 555555) ))))))) ))))))) )

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De Li Li Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$$ $$ $$$ qTing Ting Ting Ting Ting Ting Ting Ting Ting Ting i karma (life-span determining karma) for the destined infernal world has 41 45 come to fruition. In this context it is called an infernal being. In the first moment when a being is born it conducts all intake through all its soul-space-points. After that moment it conducts selective Wan intake of matter particles through all its soul-space-points. This has been elaborated with the example of putting a cookie in a 5 frying pan. At the moment of putting it in the oil it absorbs all the 4 required oil through its every portion. This is 'by the whole in the whole'. 45 After being born a being conducts selective intake. It is like the cookie after the first moment of putting in oil absorbs oil selectively. This is 'by the whole in a part.' Desh and ardh-In a grain of wheat or pulses there are hundreds of 4 parts. Even the smallest part of it is called desh (non-defined part). 4 However, ardh (half) is only when it is precisely divided into two equal parts. This is the difference between desh and ardh. majIvoM kI vigraha-avigraha gati VIGRAHA AND AVIGRAHA GATI OF SOUL OM 7. [pra. 1 ] jIve NaM bhaMte ! kiM viggahagatisamAvannae ? aviggahagatisamAvannae ? [u. ] goyamA ! siya viggahagatisamAvannae, siya avigghgtismaavnne| [ 2 ] evaM jAva vemaannie| 7.[pra. 1 ] bhagavan ! kyA jIva vigrahagati ko prApta hotA hai, athavA vigrahagati ko prApta nahIM hotA ? [u. ] gautama ! kabhI (vaha) vigrahagati ko prApta hotA hai, aura kabhI nahIM hotaa| [ 2 ] isI prakAra hai + vaimAnika paryanta jAnanA caahie| 41 7. IQ. 1] Bhante ! Does a soul undergo vigraha gati (reincarnative movement with bend) or does it not? (Ans.) Gautam ! Sometimes it undergoes vigraha gati (reincarnative Wan movement with bend/bends) and some times it does not. [2] The same fi holds good up to Vaimaniks. 8. [pra. 1 ] jIvA NaM bhaMte ! kiM viggahagatisamAvanagA ? aviggahagatisamAvanagA ? [u. ] goyamA ! viggahagatisamAvanagA vi, aviggahagatisamAvanagA vi| [pra. 2 ] neraiyA NaM bhaMte ! kiM viggahagatisamAvannagA ? aviggahagatisamAvannagA ? [u. ] goyamA ! savve vi tAva hojjA aviggahagatisamAvannagA 1, ahavA aviggahagatisamAvanagA ya viggahagatisamAvanagA ya 2, ahavA aviggahagatisamAvanagA ya viggahagatisamAvanagA ya 3, evaM jIvaegiMdiyavajjo tiybhNgo| 855555555555555555555555555555555555555555))))998 bhagavatIsUtra (1) (164) Bhagavati Sutra (1) 555555555555555555555555555555

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55555555 8. [pra.1 ] bhagavan ! kyA bahuta se jIva vigrahagati ko prApta hote haiM athavA prApta nahIM hote ? [ u. ] gautama ! bahuta se jIva vigrahagati ko prApta hote haiM aura bahuta se jIva prApta nahIM bhI hote / [pra. 2 ] bhagavan ! kyA nairayika vigrahagati ko prApta hote haiM yA nahIM prApta hote ? [u.] gautama ! (1) (kabhI) ve sabhI vigrahagati ko prApta nahIM hote, athavA (2) (kabhI) bahuta se vigrahagati ko prApta nahIM hote aura koI-koI vigrahagati ko prApta hotA, athavA (3) (kabhI) bahuta se jIva vigrahagati ko prApta nahIM hote aura bahuta se (jIva) vigrahagati ko prApta hote haiN| yoM jIva sAmAnya aura ekendriya ko chor3akara sarvatra isI prakAra tIna-tIna bhaMga kahane cAhie / 8. [Q. 1] Bhante ! Do many souls undergo vigraha gati ( reincarnative oblique movement ) or do they not ? [Ans.] Gautam ! Many souls undergo vigraha gati ( reincarnative oblique movement) and many do not. [Q. 2] Bhante ! Do infernal beings undergo vigraha gati ( reincarnative oblique movement ) or do they not ? [Ans.] Gautam ! ( 1 ) ( sometimes) all of them do not undergo vigraha gati (reincarnative movement), or ( 2 ) ( sometimes ) many of them do not undergo vigraha gati (reincarnative movement) and a few of them does, or (3) (sometimes) many of them do not undergo vigraha gati (reincarnative movement) and many of them do. In the same way these three alternatives should be repeated for all beings except for souls in general and one-sensed beings. vivecana : vigrahagati - avigrahagati kI vyAkhyA - sAmAnyatayA eka gati kA AyuSya samApta hone para jIva zarIra chor3akara dUsarI gati meM jAte samaya mArga meM gamana karatA hai, taba usakI gati do prakAra kI ho sakatI haivigrahagati aura avigrahagati / koI-koI jIva jaba eka, do yA tIna bAra mur3akara utpatti sthAna para pahu~catA hai, taba usakI vaha gati vigrahagati kahalAtI hai aura jaba koI jIva mArga meM binA mur3e ( mor3a khAye) sIdhA apane utpatti sthAna para pahu~ca jAtA hai taba usakI usa gati ko avigrahagati kahate haiM / yahA~ avigrahagati kA artha Rju - sarala gati nahIM hai, kintu 'vigrahagati kA abhAva' artha hI saMgata mAnA gayA hai| arthAt dUsarI gati meM jAte samaya jo jIva mArga meM gati karatA hai, usa avasthA ko prApta jIva vigrahagati samApana hai aura jo jIva kisI bhI gati meM sthita hai, usa avasthA ko prApta jIva avigrahagati - samApanna hai / bahuta jIvoM kI apekSA se - jIva ananta haiN| isalie pratisamaya bahuta se jIva vigrahagati samApana bhI hote haiM, aura vigrahagati ke abhAva vAle bhI hote haiM / (vRtti, patrAMka 85-86 ) Elaboration-Vigraha gati and avigraha gati-Generally speaking at the end of the life-span in one genus a soul leaves the body and moves to another genus. This movement can be of two types vigraha gati (oblique prathama zataka : saptama uddezaka (165) First Shatak: Seventh Lesson 5

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65555555555555555555555555555555555558 jabhabhabhabhabhabhabha955555555555555555555555555555555555558 Wan movement) and avigraha gati (straight movement). When some soul + reaches the destination of reincarnation after one, two or three turns, its movement is called vigraha gati. When it reaches the destination without any turn its movement is called avigraha gati. However, here the accepted meaning of avigraha gati is absence of vigraha gati. This conveys that here the term vigraha gati has been used for the movement of soul from one genus to another or the 'reincarnative movement. Thus the term avigraha gati means absence of reincarnative movement or the state of a soul existing in a specific genus. Statement in context of many souls-As the number of souls is infinite, every moment many beings are in state of reincarnative movement and many in that of absence of such movement. (Vritti, leaves 85-86) deva kA cyavanAnantara AyuSya pratisaMvedana POST DESCENT EXPERIENCE OF LIFE BY A DIVINE BEING 9. [pra. ] deve NaM bhaMte ! mahiDDie mahajjutIe mahabbale mahAyase mahAsokkhe mahANubhAve aviukkaMtiyaM cayamANe kiMci vi kAlaM hirivattiyaM duguMchAvattiyaM parissahavattiyaM AhAraM no AhAreti; ahe NaM AhAreti, # AhArijjamANe AhArie, pariNAmijjamANe pariNAmie, pahINe ya Aue bhavai, jattha uvavajjati tamAuyaM paDisaMvedeti, taM jahA-tirikkhajoNiyAuyaM vA maNussAuyaM vaa| ma [u. ] haMtA, goyamA ! deve NaM mahiDDIe jAva maNussAugaM vA ? 9. [pra. ] bhagavan ! (vimAna va parivAra kI apekSA) mahAn Rddhi vAlA, (zarIra va AbhUSaNoM kI ma dIpti kI apekSA) mahAn dyuti vAlA, mahAn bala (zArIrika zakti) vAlA, mahAyazasvI (aneka prakAra ke rUpa karane kI zakti kI apekSA), mahAprabhAvazAlI (mahAsAmarthya sampanna) maraNakAla meM cyavane vAlA, maheza nAmaka deva (athavA mahAprabhutvasampanna deva) lajjA ke kAraNa, strI ke garbhAzaya ko dekhakara, ghRNA ke Wan kAraNa, parISaha ke kAraNa kucha samaya taka AhAra nahIM karatA, phira AhAra karatA hai aura grahaNa kiyA hai huA AhAra pariNata bhI hotA hai| anta meM usa deva kI vahA~ kI Ayu samApta ho jAtI hai| isalie vaha ma deva jahA~ utpanna hotA hai, vahA~ kI Ayu bhogatA hai; to he bhagavan ! usakI vaha Ayu tiryaMca kI samajhI hai jAye yA manuSya kI Ayu samajhI jAye? ma [u. ] hA~, gautama ! usa mahARddhi vAle deva kA yAvat cyavana ke pazcAt tiryaMca kA AyuSya athavA 5 * manuSya kA AyuSya samajhanA caahie| (cU~ki deva marakara devagati yA narakagati meM nahIM jAtA, isalie OM tiryaMca yA manuSya jisa gati meM bhI jAtA hai, vahA~ kI Ayu bhogatA hai|) 9. [Q.] Bhante ! A majestic divine being (or a god named Mahesh) with great riddhi (opulence in terms of celestial vehicles and retinue), great dyuti (radiance in terms of body and embellishments), great bal (physical strength), great yash (fame in terms of power to acquire many 555 5 $$$$ $$ $$$$$$$$$$$ $$Ting Ting Ting Ting Ting $ $$ $$$$$$ bhagavatIsUtra (1) (166) Bhagavati Sutra (1) 55555555555555555555555555555558

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phaphaphaphaphaphaphaphapha forms), and great anubhaava (influence), about to commence his descent (at the time of death) does not have food intake for some time due to shame, indignation and pain (foreseeing the existence in a womb). After some time he has intake and the intake transforms as well. At last the life-span as a divine being comes to an end. Henceforth he experiences the life-span of the place he is to reincarnate at. Now, Bhante ! Of what genus may be this life-span-of an animal or of a human being? [Ans.] Well, Gautam ! Know that a majestic divine being... and so on up to... either of an animal or of a human being. (As a divine being does not reincarnate as a divine or an infernal being, he experiences life-span of either an animal or a human being, wherever he is destined to reincarnate.) garbhagata jIva-sambandhI vicAra SOUL IN A WOMB 10. [ pra. ] jIve NaM bhaMte! gabdhaM vakkamamANe kiM saiMdie vakkamati ? aniMdie vakkamai ? [u.] goyamA ! siya saiMdie vakkamai, siya agiMdie vakkamai / [pra. ] se keNaTTeNaM0 ? [u.] goyamA ! davviMdiyAiM paDucca aiidae vakkamati, bhAviMdiyAI paDucca saiMdie vakkamati, 0 / 10. [ pra. ] bhagavan ! garbha meM utpanna hotA huA jIva, kyA indriya- sahita utpanna hotA hai athavA indriyarahita utpanna hotA hai ? [u. ] gautama ! indriya- sahita bhI utpanna hotA hai, indriyarahita bhI utpanna hotA hai| [pra.] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ? [u. ] gautama ! dravyendriyoM (indriyoM kI AkRti) kI apekSA binA indriyoM kA utpanna hotA hai aura bhAvendriyoM (indriyajJAna kI zakti) kI apekSA indriyoM sahita utpanna hotA hai, isalie aisA kahA hai| 10. [Q.] Bhante ! Is a soul descending in a womb conceived with sense organs (indriya) or without sense organs ? [Ans.] Gautam ! It is conceived with sense organs as well as without sense organs ? [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! In context of physical sense organs (dravyendriya) it is conceived without sense organs and in context of sensual awareness (bhaavendriya) it is conceived with sense organs. That is why I have said so. prathama zataka : saptama uddezaka (167) phaphaphaphaphaphaphaphaphaphaphaphapha First Shatak: Seventh Lesson

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tmillltllltmillltmimimimimimimimimimimimimimimit ttttttttt********* phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 phra Wan Wan Wan Wan Wan phra 11. [ pra. ] jIve NaM bhaMte ! gabbhaM vakkamamANe kiM sasarIrI vakkamai ? asarIrI vakkamai ? [u.] goyamA ! siya sasarIrI vakkamati, siya asarIrI vakkamati / [pra. ] se keNaTTeNaM ? [u. ] goyamA ! orAliya- veubviya - AhArayAI paDucca asarIrI vakkamati, teyA- kammAI paDucca sasarIrI vakkamati se teNaTTeNaM goyamA ! 1 1 . [ pra. ] bhagavan ! garbha meM utpanna hotA huA jIva, kyA zarIra-sahita utpanna hotA hai, athavA zarIrarahita bhI utpanna hotA hai| [u.] gautama ! zarIra sahita bhI utpanna hotA hai, zarIrarahita bhI utpanna hotA hai| [pra. ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ? [u.] gautama ! audArika, vaikriya aura AhAraka zarIroM kI apekSA zarIrarahita utpanna hotA hai tathA taijas, kArmaNa zarIroM kI apekSA zarIra sahita utpanna hotA hai| isa kAraNa aisA kahA hai| 11. [Q.] Bhante ! Is a soul descending in a womb conceived with body (sharira) or without body ? [Ans.] Gautam ! It is conceived with body as well as without body. [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! In context of gross physical (audarik), transmutable 5 (vaikriya) and telemigratory (aahaarak) bodies it is conceived without Wan body and in context of fiery (taijas) and karmic (karman) bodies it is conceived with body. That is why I have said so. Wan 12. [ pra. ] jIve NaM bhaMte ! gabbhaM vakkamamANe tappaDhamatAe kimAhAramAhAreti ? u.] goyamA ! mAuoyaM piusukkaM taM tadubhayasaMsiddhaM kalutaM kivvisaM tappaDhamatAe AhAramAhAreti / 12. [ pra. ] bhagavan ! garbha meM utpanna hote hI jIva sarvaprathama kyA AhAra karatA hai ? [u.] gautama ! paraspara eka-dUsare meM milA huA mAtA kA Artava (raja) aura pitA kA zukra (vIrya), joki kaluSa ( malina) aura kilviSa ( ghRNAspada) hai, jIva garbha meM utpanna hote hI sarvaprathama usakA 5 AhAra karatA hai| phra [Ans.] Gautam ! The first intake (aahaar) of a soul being conceived in a womb is the grimy and repulsive mixture of menstrual discharge (aartava) of the mother and semen (virya) of the father. bhagavatIsUtra (1) 12. [Q.] Bhante ! What is the first intake (aahaar) of a soul being 5 conceived in a womb? Wan 5 Wan (168) phra Bhagavati Sutra (1) Wan

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ja ))))))))))) 55555555555555 13. [pra. ] jIve NaM bhaMte ! gabhagae samANe kimAhAramAhAreti ? [u. ] goyamA ! jaM se mAtA nANAvihAo rasavigatIo AhAramAhAreti tadekkadeseNaM oymaahaareti| 13. [pra. ] bhagavan ! garbha meM gayA (rahA) huA jIva kyA AhAra karatA hai? [u. ] gautama ! usakI mAtA jo nAnA prakAra kI (dugdhAdi) rasavikRtiyoM kA AhAra karatI hai; usake eka bhAga ke sAtha garbhagata jIva mAtA ke Artava kA AhAra karatA hai| 13. (Q.) Bhante ! What is the intake (aahaar) of a soul conceived in a womb ? (Ans.) Gautam ! Along with the mother's blood (aartava) it takes a portion of various flawed (with respect to soul) juices (like milk) that the mother consumes. 14. [pra. 1 ] jIvassa NaM bhaMte ! gabhagatassa samANassa atthi uccAre i vA pAsavaNe i vA khele i vA siMghANe i vA vaMte i vA pitte i vA ? [u. ] No iNaDhe smtthe| [pra. 2 ] se keNaTheNaM ? [u. ] goyamA ! jIve NaM gabhagae samANe jaM AhAreti taM ciNAi taM sotiMdiyattAe jAva phAsiMdiyattAe ahi-advimiMja-kesa-maMsu-roma-nahattAe, se tennttttennN0| 14. [pra. 1 ] bhagavan ! kyA garbha meM rahe hue jIva ke mala hotA hai, mUtra hotA hai, kapha hotA hai, nAka kA maila hotA hai, vamana hotA hai, pitta hotA hai ? [u. ] gautama ! garbhagata jIva ke ye saba (malamUtrAdi) nahIM hote haiN| [pra. 2 ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ? [u. ] he gautama ! garbha meM jAne para jIva jo AhAra karatA hai, jisa AhAra kA caya karatA hai, usa AhAra ko zrotrendriya (kAna) ke rUpa meM yAvat sparzendriya ke rUpa meM tathA haDDI, majjA, keza, dAr3hImUMcha, roma aura nakhoM ke rUpa meM pariNata karatA hai| isalie he gautama ! garbha meM gaye hue jIva ke malamUtrAdi nahIM hote| 14. [Q. 1] Bhante ! Does a soul conceived in a womb have stool, urine, phlegm, nose-mucus, vomit and bile? [Ans.] Gautam ! A soul conceived in a womb does not have all these. [Q. 2] Bhante ! Why do you say so ? (Ans.] Gautam ! All the intake and assimilation by a soul conceived in a womb is transformed by it into sense organ of hearing... and so on up | prathama zataka: saptama uddezaka (169) First Shatak : Seventh Lesson

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855555555555555555555555555555555 ) )) )) )) )) )) ) ))) )) ) ) ) )) )) ) ) ) 41 to... that of touch as well as bone, marrow, hair, beard, body-hair and + nails. That is why, Gautam ! A soul conceived in a womb does not have : any excreta. 15. [pra. 1 ] jIve NaM bhaMte ! gabhagate samANe pabhU muheNaM kAvaliyaM AhAraM AhArittae ? [u. ] goyamA ! No iNaDhe smtthe| [pra. 2 ] se keNaTTeNaM ? [u. ] goyamA ! jIve NaM gabhagate samANe savvato AhAreti, savvato pariNAmeti, sabbato ussasati, savvato nissasati, abhikkhaNaM AhAreti, abhikkhaNaM pariNAmeti, abhikkhaNaM ussasati abhikkhaNaM nissasati, Ahacca AhAreti, Ahacca pariNAmeti, Ahacca ussasati, Ahacca niissti| mAtujIvarasaharaNI puttajIvarasaharaNI mAtujIvapaDibaddhA puttajIvaphuDA tamhA AhArei, tamhA pariNAmeti, / avarA vi ya NaM puttajIvapaDibaddhA mAujIvaphuDA tamhA ciNAti, tamhA uvaciNAti; se teNaTTeNaM0 jAva no pabhU muheNaM kAvaliyaM AhAraM aahaaritte| ma 15. [pra. 1 ] bhagavan ! kyA garbha meM rahA huA jIva mukha se kavalAhAra (grAsarUpa meM AhAra) karane meM samartha hai? [u. ] gautama ! aisA honA sambhava nahIM hai| [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahate haiM ? [u.] gautama ! garbhagata jIva saba ora se (sAre zarIra se) AhAra karatA hai, sAre zarIra se + pariNamAtA hai, sarvAtmanA (sAre zarIra se) ucchvAsa letA hai, sarvAtmanA niHzvAsa letA hai, bAra-bAra ke AhAra karatA hai, bAra-bAra (use) pariNamAtA hai, bAra-bAra ucchvAsa letA hai, bAra-bAra niHzvAsa OM letA hai, kadAcit AhAra karatA hai, kadAcit pariNamAtA hai, kadAcit ucchvAsa letA hai, kadAcit Wan niHzvAsa letA hai, tathA putra (garbhagata) ke jIva ko rasa pahu~cAne meM kAraNabhUta aura mAtA ke rasa lene meM kAraNabhUta jo mAtRjIvarasaharaNI nAma kI nAr3I hai vaha mAtA ke jIva ke sAtha sambaddha hai aura putra (garbhagata) ke jIva ke sAtha jur3I huI hai| usa nAr3I dvArA vaha (garbhagata jIva) AhAra letA hai aura AhAra // ko pariNamAtA hai tathA putrajIvarasaharaNI nAma kI eka aura nAr3I hai, jo putra ke jIva ke sAtha (nAbhika se) sambaddha hai aura mAtA ke jIva ke sAtha jur3I huI hotI hai, usase (garbhagata) putra kA jIva AhAra kA Wan caya karatA hai aura upacaya karatA hai| isa kAraNa se he gautama ! garbhagata jIva mukha dvArA kavalarUpa AhAra lene meM samartha nahIM hai| 15. (Q. 1) Bhante ! Is a soul conceived in a womb capable of consuming morsel-food (havalaahaar) through mouth ? [Ans.] Gautam ! That is not possible. [Q. 2] Bhante ! Why do you say so ? ) )) )) Wan ka)))))))))))5555555555555555) )) ) 5555555555))))) bhagavatIsUtra (1) (170) Bhagavati Sutra (1)

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055555555555555555555555556 467 46 467 468 45 Wan Wan 5555555555555555555555555555 [Ans.] Gautam ! A soul conceived in a womb (fetus) indulges in intake through its whole body, transformation through his whole body, inhalation through his whole body and exhalation through his whole body. He indulges in intake very often, transformation through his whole body very often, inhalation very often and exhalation very often. He indulges in intake at times, transformation through his whole body at times, inhalation at times and exhalation at times. Also the placenta, responsible for transference of body fluids from mother to fetus which is called matri-jiva-rasa-harani, joins the body of the mother with the body of the fetus. Through this cord he (fetus) takes nutrition and transforms There is another tube called putra-jiva-rasa-harani (umbilical cord) that joins the body of the fetus (at his navel) to the body of the mother. Through this cord the fetus assimilates (chaya) and augments (upachaya) intake. That is why Gautam a soul conceived in a womb is incapable of taking morsel food (kavalaahaar) through mouth. 16. [ pra. ] kati NaM bhaMte ! mAtiyaMgA paNNattA ? [u.] goyamA ! tao mAtiyaMgA / taM jahA- maMse soNite matthuluMge / it. 16. [ pra. ] bhagavan ! ( jIva ke zarIra meM) mAtA ke aMga kitane kahe gaye haiM ? [u.] gautama ! mAtA ke tIna aMga kahe gaye haiM; ve isa prakAra haiM- (1) mA~sa, (2) zoNita (rakta), 5 aura (3) mastaka kA bhejA (dimAga) (ye aMga komala hote haiM) / 16. [Q.] Bhante! What parts of the body of a being are said to be maternal (contributed by mother)? [Ans.] Gautam! There are said to be three maternal parts-(1) flesh, (2) blood, and (3) brain (these parts are soft). 17. [ pra. ] kati NaM bhaMte! pitiyaMgA paNNattA ? [u.] goyamA ! tao pitiyaMgA paNNattA / taM jahA- a 17. [ pra. ] bhagavan ! pitA ke kitane aMga haiM ? [ u. ] gautama ! pitA ke tIna aMga haiM; ve isa prakAra haiM- (1) haDDI, (2) majjA, aura (3) keza, dAr3hI-mU~cha, roma tathA nakha (ye aMga kaThora hote haiM) / 17. [Q.] Bhante! What parts of the body of a being are said to be paternal (contributed by father)? - aTThi aTThimiMjA kesa-maMsu - roma - nahe / [Ans.] Gautam ! There are three paternal parts-(1) bone, (2) marrow, and (3) hair, beard, body-hair and nails (these parts are hard). prathama zataka : saptama uddezaka (171) 25555555555555555555555555 First Shatak: Seventh Lesson 557 65555555555555555555555555555555555555555555 Wan Wan Wan Wan

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phaphaphaphapha phaphaphaphaphaphaphaphaphaphaphapha Wan vivecana : isa sandarbha meM Ayurveda ke grantha caraka kI bhI aisI mAnyatA hai ki jIva cAra tanmAtrA (sparza, rasa, rUpa aura gaMdha tanmAtrA) ko sAtha lekara naye janma meM praveza karatA hai / ( caraka saMhitA 2131) aSTAMga hRdaya ke anusAra garbha meM praveza karane vAlA prANI sarvaprathama oja AhAra grahaNa karatA hai| usake pazcAt zukla - zoNita 5 kA AhAra grahaNa karatA hai| (aSTAMga hRdaya 17/29) 5 Wan Wan Elaboration-In this context Charak Samhita, an Ayurvedic text, also states that while taking a new birth soul comes along with four subtle attributes (tanmatra) of touch, taste, form and smell (Charak Samhita, 5 2131). According to Ashtanga Hridaya (an Ayurvedic text ) the first 5 intake of a soul entering a womb is oj (radiance or energy). After that it ingests blood (shukla or shonit) (Ashtanga Hridaya 17/29). 5 18. [.] ammApetie NaM bhaMte ! sarIrae kevaiyaM kAlaM saMciTThati ? [u.] goyamA ! jAvatiyaM se kAlaM bhavadhAraNijje sarIrae avvAvanne bhavati evatiyaM kAlaM saMciTThati / 5 ahe NaM samae samae vokkasijjamANe 2 caramakAlasamayaMsi vocchinne bhavai / 18. [ pra. ] bhagavan ! mAtA aura pitA ke aMga santAna ke zarIra meM kitane kAla taka rahate haiM ? [u.] gautama ! santAna kA bhavadhAraNIya zarIra jitane samaya taka rahatA hai, utane samaya taka ve aMga rahate haiM; aura jaba bhavadhAraNIya zarIra samaya-samaya para hIna (kSINa) hotA huA antima samaya naSTa ho jAtA hai; taba mAtA-pitA ke ve aMga bhI naSTa ho jAte haiN| Wan 18. [Q.] Bhante ! For how long do the maternal and paternal parts remain in the body of the offspring? [Ans.] Gautam ! These parts remain as long as the incarnation sustaining body (bhavadharaniya sharira) lasts. And after gradual weakening when the incarnation sustaining body gets destroyed at the last moment of life, these parental parts also get destroyed. 19. [ pra. 1 ] jIve NaM bhaMte ! gabbhagate samANe neraiesu uvavajjejjA ? [ u. ] goyamA ! atthegaie uvavajjejjA, atthegaie no uvavajjejjA / 19. [ pra. 1 ] bhagavan ! garbha meM rahA huA jIva kyA nArakoM meM utpanna hotA hai ? [u.] gautama ! koI utpanna hotA hai aura koI nahIM utpanna hotA / 19. [Q. 1] Bhante ! Does a soul living as fetus in a womb take birth among infernal beings? [Ans.] Gautam ! Some are born in hell and some not. [pra. 2] se keNaTTeNaM ? bhagavatIsUtra (1) (172) 5 Wan 5 Bhagavati Sutra (1) phra Wan Wan

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5) 55555 56FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhh 855555555555555555555555555555555555 [u. ] goyamA ! se NaM sanI paMciMdie savvAhiM pajjattIhiM pajjattae vIriyaladdhIe veubviyaladdhIe / + parANIyaM AgayaM soccA nisamma padese nicchubhati, nicchubhittA veubviyasamugghAeNaM samohaNNai, OM veubviyasamugghAeNaM samohaNNittA cAuraMgiNiM seNaM viuvvai, cAuraMgiNiM seNaM viuvvettA cAuraMgiNIe ma seNAe parANIeNaM saddhiM saMgAmaM sNgaamei| se NaM jIve atthakAmae rajjakAmae bhogakAmae kAmakAmae, # atthakaMkhie rajjakaMkhie bhogakaMkhie kAmakaMkhie, atthapivAsite rajapivAsite bhogapivAsie kAmapivAsite, taccitte tammaNe tallese tadajhavasie tattivvajjhavasANe tadaTThovautte tadappiyakaraNe tabbhAvaNAbhAvite etaMsi NaM aMtaraMsi kAlaM kareja neratiesu uvavajjai; se teNaTeNaM goyamA ! jAva atthegaie uvavajjejjA, atthegaie no uvvjjejjaa| [pra. 2 ] bhagavan ! isakA kyA kAraNa hai? ma [u. ] gautama ! garbha meM rahA huA saMjJI paMcendriya aura samasta paryAptiyoM se paryApta jIva, vIryalabdhi 2 (zakti saMpannatA) dvArA, vaikriyalabdhi (nAnA rUpa nirmANa kI yoga janita sAmarthya) dvArA zatrusenA ko AI 5 huI sunakara, avadhAraNa (vicAra) karake apane Atma-pradezoM ko garbha se bAhara nikAlatA hai, bAhara nikAlakara vaikriyasamudghAta karake caturaMgiNI senA kI vikriyA karake usa senA se zatrusenA ke sAtha yuddha meM # karatA hai| vaha artha (dhana) kA kAmI, rAjya kA kAmI, bhoga kA kAmI, kAma kA kAmI, arthAkAMkSI, ma rAjyAkAMkSI, bhogAkAMkSI, kAmAkAMkSI (arthAdi kA lolupa) tathA artha kA pyAsA, rAjya kA pyAsA, ' bhogapipAsu evaM kAmapipAsu, unhIM meM citta vAlA, unhIM meM mana vAlA, unhIM meM AtmapariNAma vAlA, unhIM meM , adhyavasita, unhIM meM prayatnazIla, unhIM meM sAvadhAnatAyukta, unhIM ke lie kriyA karane vAlA aura unhIM 9 bhAvanAoM se bhAvita (unhIM saMskAroM meM otaprota), yadi usI (samaya) meM mRtyu ko prApta ho to vaha naraka meM ! meM utpanna hotA hai| isalie he gautama ! koI jIva naraka meM utpanna hotA hai aura koI nahIM utpanna hotaa| fi (Q. 2] Bhante ! Why is it so ? ___ [Ans.] Gautam ! A sentient five-sensed being (highly endowed) living si in a womb fully developed in all respects, on hearing about attacking fi inimical forces and after due consideration pushes out its soul-space points with the help of its potency and special power of transmutation (vaikriya labdhi). Using the process of Vaikriya Samudghat (self controlled transformation or mutation) it creates a four pronged army fi and fights with the inimical forces. If such a being; having desire fi (kaamana) of wealth, desire of kingdom, desire of mundane pleasures, desire of carnal pleasures, craving (kaanksha) for wealth, craving for kingdom, craving for mundane pleasures, craving for carnal pleasures, obsessed (pipasa) with wealth, obsessed with kingdom, obsessed with mundane pleasures, obsessed with carnal pleasures; with his heart in i them, with his mind in them, with his spiritual inclination F (atmaparinaam) in them, persevering (adhyavasit) for them, striving for 4 mAnA prathama zatakaH saptama uddezaka (173) First Shatak: Seventh Lesson

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855555 55555558 them, careful about them, acting for them and having inclination for them; dies at that moment then he is born in the hell. That is why, Gautam ! Some are born in hell and some not. ma 20. [pra. 1 ] jIve NaM bhaMte ! gabhagate samANe devalogesu uvavajjejjA ? OM [u. ] goyamA ! atyaMgaie uvavajjejjA, atthegaie no uvvjjejjaa| OM [pra. 2 ] se keNaTeNaM ? [u. ] goyamA ! se NaM sannI paMciMdie savvAhiM pajjattIhiM pajjattae tahArUvassa samaNassa vA mAhaNassa OM vA aMtie egamavi AriyaM dhammiyaM suvayaNaM socA nisamma tato bhavati saMvegajAtasaDDhe tivvadhammANurAgaratte, se NaM jIve dhammakAmae puNNakAmae saggakAmae mokkhakAmae, dhammakaMkhie puNNakaMkhie saggakaMkhie U mokkhakaMkhie, dhammapivAsie puNNapivAsie saggapivAsie mokkhapivAsie, taccitte tammaNe tallese . tadajjhavasite tattivvajjhavasANe tadaTThovautte tadappitakaraNe tabbhAvaNAbhAvite etaMsi NaM aMtaraMsi kAlaM karegja devaloesu uvavajjati; se teNaTeNaM goyamA ! 20. [pra. 1 ] bhagavan ! garbhastha jIva kyA devaloka meM jAtA hai ? [u. ] he gautama ! koI jIva jAtA hai, aura koI nahIM jaataa| [pra. 2 ] bhagavan ! isakA kyA kAraNa hai ? [u. ] gautama ! garbha meM rahA huA saMjJI paMcendriya aura saba paryAptiyoM se paryApta jIva, tathArUpa zramaNa / yA mAhana ke pAsa eka bhI zreSTha dhArmika suvacana sunakara, avadhAraNa karake zIghra hI saMvega se dharmazraddhAlu banakara, dharma meM tIvra anurAga se rakta hokara, vaha dharma kA kAmI, puNya kA kAmI, svarga kA kAmI, mokSa * kA kAmI, dharmAkAMkSI, puNyAkAMkSI, svarga kA AkAMkSI, mokSAkAMkSI tathA dharmapipAsu, puNyapipAsu, # svargapipAsu evaM mokSapipAsu, usI meM citta vAlA, usI meM mana vAlA, usI meM AtmapariNAma vAlA, usI // + meM adhyavasAyayukta, usI meM tIvra prayatnazIla, usI meM sAvadhAnatAyukta, usI ke lie arpita hokara kriyA OM karane vAlA, usI kI bhAvanAoM se bhAvita (usI ke saMskAroM se saMskArita) jIva aise hI samaya meM mRtyu 9 ko prApta ho to devaloka meM utpanna hotA hai| isalie he gautama ! koI jIva devaloka meM utpanna hotA hai aura OM koI nahIM utpanna hotaa| 20. [Q. 1] Bhante ! Does a soul living as fetus in a womb take birth among divine beings ? [Ans.] Gautam ! Some are born and some not. [Q.2] Bhante ! Why is it so ? (Ans.] Gautam ! A sentient five-sensed being (highly endowed) living in a womb fully developed in all respects, on hearing even a single noble and pious word from an ascetic (Shraman or Brahmin) conforming to the | bhagavatIsUtra (1) (174) Bhagavati Sutra (1) 8555555555555555555555555555555555555 5555555555555555555555555555555555555 955555555555555555555555553 Wan )Wan 5555555555555 Wan

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description in Agams (tatharupa) and after due consideration develops yearning for liberation (samveg), soon acquires faith in religion and brims with profound love for religion. If such a being; having desire (kaamana) of faith, desire of meritorious karmas, desire of heavens, desire of liberation, craving (kaanksha) for religion, craving for meritorious karmas, craving for heavens, craving for liberation, obsessed (pipasa) with religion, obsessed with meritorious karmas, obsessed with heavens, obsessed with liberation; with his heart in them, with his mind in them, with his spiritual inclination (atmaparinaam) in them, persevering (adhyavasit) for them, striving for them, careful about them, acting for them and having inclination for them; dies at that moment then he is born in the heavens. That is why, Gautam ! Some are born in heavens and some not. 21. [pra. ] jIve NaM bhaMte ! gabhagae samANe uttANae vA pAsillae vA aMbukhujjae vA acchejja vA ciDejjA vA nisIejja vA tuyaTTeja vA, mAtue suvamANIe suvati, jAgaramANIe jAgarati, suhiyAe suhite bhavai, duhitAe duhie bhavati ? [u. ] haMtA goyamA ! jIve NaM gabhagae samANe jAva duhiyAe bhvti| 21. [pra. ] bhagavan ! garbha meM rahA huA jIva kyA citta-leTA huA (uttAnaka) hotA hai, yA karavaTa vAlA hotA hai, athavA Ama ke samAna kubar3A hotA hai, yA khar3A hotA hai, baiThA hotA hai yA par3A huA (sotA huA) hotA hai; tathA mAtA jaba so rahI ho to soyA hotA hai, mAtA jaba jAgatI ho to jAgatA hai, mAtA ke sukhI hone para sukhI hotA hai, evaM mAtA ke duHkhI hone para duHkhI hotA hai ? [u. ] hA~, gautama ! garbha meM rahA huA jIva ukta sabhI prakAra se rahatA hai| yAvat-jaba mAtA duHkhita ho to duHkhI hotA hai| 21. (Q.) Bhante ! Does a being lodged in a womb (fetus) lie in supine position ? Does he lie on its sides ? Is it hunchbacked like a mango ? Or does he remain standing, sitting or reclining ? Also, is he asleep when the mother is asleep? Is he awake when the mother is awake ? Is he happy when the mother is happy ? And is he sad when the mother is sad ? (Ans.] Yes, Gautam ! A being lodged in a womb (fetus) does all this... and so on up to... he is sad when the mother is sad. 22. ahe NaM pasavaNakAlasamayaMsi sIseNa vA pAehiM vA Agacchati samamAgacchai tiriyamAgacchai vinnihaaymaavjjti| vaNNavajjhANi ya se kammAI badhAI puTThAI nihattAI kaDAiM paDhavitAiM abhiniviTThAI abhisamannAgayAiM udiNNAI, no uvasaMtAI bhavaMti; tao bhavai durUve duvvaNNe duggaMdhe durase dupphAse aNiDhe aMkate appie asubhe amaNuNNe amaNAme hINassare dINassare aNihassare akaMtassare appiyassare prathama zataka: saptama uddezaka (175) First Shatak : Seventh Lesson |

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))) ) )) ) ja 8,545-55555555 555555555555555555555555555555555558 ma asubhassare amaNuNNassare amaNAmassare aNAdejjavayaNe paccAyAe yA'vi bhvti| vaNNavajjhANi ya se . kammAiM no badhAI, pasatthaM netav jAva AdejjavayaNe paccAyAe yA'vi bhvti| ma sevaM bhaMte ! sevaM bhaMte ! tti.| // paDhame sae : sattamo uddeso samatto // 22. isake pazcAt prasavakAla meM agara vaha garbhagata jIva mastaka dvArA yA pairoM dvArA (garbha se) bAhara Wan Aye taba to ThIka taraha AtA hai, yadi vaha Ter3hA (Ar3A) hokara Aye to mara jAtA hai| garbha se nikalane ke pazcAt usa jIva ke karma yadi azubharUpa meM ba~dhe hoM-spRSTa hoM, nidhatta hoM, kRta hoM, prasthApita hoM, abhiniviSTa / hoM, abhisamanvAgata hoM, udIrNa hoM aura upazAnta na hoM, to vaha jIva kurUpa, kuvarNa (kharAba varNa vAlA), durgandha vAlA, kurasa vAlA, kusparza vAlA, aniSTa, akAnta, apriya, azubha, amanojJa, amanAma (jisakA smaraNa bhI burA lage), hIna svara vAlA, dIna svara vAlA, aniSTa, akAnta, apriya, azubha, amanorama evaM OM amanAma svara vAlA; tathA anAdeya vacana vAlA hotA hai, aura yadi usa jIva ke karma azubharUpa meM na ba~dhe hue ma hoM, to usake uparyukta saba bAteM prazasta hotI haiM, yAvat-vaha Adeyavacana vAlA hotA hai|' 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai|' ||prthm zataka : saptama uddezaka samApta // 22. After that at the time of delivery if that being in the womb comes out from head first or leg first it is the right position but if it comes out sideways, it dies. If his karmas are ignobly bound (baddha), touched 9 (sprishtra), in state of partial intransigence (nidhatt), acquired (krit), Wan established (prasthapit), thoroughly assimilated (abhinivisht), are about 5 to fructify (abhisamanvagat), fructified (udirna) and not pacified (upashant) then that being is born with bad form, bad appearance, bad odour, bad taste and bad touch. He is anisht (not desirable), akaant (not beautiful), apriya (not lovable), ashubha (ignoble), amanojna (not attractive) and amanama (not adorable or whose mere thought is repulsive). He is born with a voice that is feeble, meek, anisht (not desirable), akaant (not beautiful), apriya (not lovable), ashubha - (ignoble), amanojna (not attractive) and amanama (not adorable or Wan whose mere thought is repulsive). His language is also unpleasant. $ However if karmas are not ignobly bound then all the aforesaid + attributes are noble... and so on up to... His language is also pleasant. "Bhante ! Indeed that is so. Indeed that is so." With these words... and Wan so on up to... ascetic Gautam resumed his activities. * END OF THE SEVENTH LESSON OF THE FIRST SHATAK Wan 555555555555555555555555555555555555 bhagavatIsUtra (1) (176) Bhagavati Sutra (1)

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Si Ya Ya Ya Ya Ya Ya Ya Le 55555555555555555555555555Hao prathama zataka: aSTama uddezaka FIRST SHATAK (Chapter One): EIGHTH LESSON bAla BAAL (UNRIGHTEOUS) bAla, paNDita Adi kA AyuSyabandha LIFE-SPAN BONDAGE OF BAAL, PUNDIT ETC. rAyagihe samosaraNaM ! jAva evaM vayAsI 1. [pra.] egaMtabAle NaM bhaMte ! maNusse kiM neraiyAuyaM pakareti ? tirikkhAuyaM pakareti ? maNussAuyaM pakareti ? devAuyaM pakareti ? neraiyAuyaM kiccA neraiesu uvavajjati ? tiriyAuyaM kiccA tiriesu uvavajjai ? maNussAuyaM kiccA maNussesu uvavajjai ? devAuyaM kiccA devalogesu uvavajjati ? [u. ] goyamA ! egaMtabAle NaM maNusse neraiyAuyaM pi pakarei, tiriyAuyaM pi pakarei, maNuyAuyaM pi pakarei, devAuyaM pi pakarei; NeraiyAiyaM pi kiccA neraiesu uvavajjati, tiriyAuyaM pi kiccA tiriesu uvavajjati, maNussAuyaM pi kiccA maNussesu uvavajjati, devAuyaM pi kiccA devesu uvvjjti| rAjagRha nagara meM samavasaraNa huA vahA~ zrI gautama svAmI ne isa prakAra prazna pUche 1. [pra. ] bhagavan ! kyA ekAntabAla-(mithyAdRSTi) manuSya, nAraka kI Ayu bA~dhatA hai, tiryaMca kI Ayu bA~dhatA hai, manuSya kI Ayu bA~dhatA hai athavA deva kI Ayu bA~dhatA hai ? tathA kyA vaha naraka kI Ayu bA~dhakara nairayikoM meM utpanna hotA hai; manuSya kI Ayu bA~dhakara manuSyoM meM utpanna hotA hai athavA deva kI Ayu bA~dhakara devaloka meM utpanna hotA hai ? [u. ] gautama ! ekAntabAla manuSya nAraka kI bhI Ayu bA~dhatA hai, tiryaMca kI bhI Ayu bA~dhatA hai, manuSya kI bhI Ayu bA~dhatA hai aura deva kI bhI Ayu bA~dhatA hai; tathA narakAyu bA~dhakara nairayikoM meM utpanna hotA hai, tiryaMcAyu bA~dhakara tiryaMcoM meM, manuSyAyu bA~dhakara manuSyoM meM aura devAyu bA~dhakara devoM meM utpanna hotA hai| At the Samavasaran (religious assembly) held in Rajagriha Gautam Swami submitted as follows 1. [Q.] Bhante ! Does a singularly unrighteous or ignorant (ekantabaal) human being acquire bondage of life-span as an infernal being, lifespan as an animal, life-span as a human being, or life-span as a divine being ? Also is he born as an infernal being after acquiring life-span as an infernal being, born as an animal after acquiring life-span as an animal, born as a human being after acquiring life-span as a human being, or born as a divine being after acquiring life-span as a divine being ? A prathama zataka : aSTama uddezaka (177) First Shatak: Eighth Lesson

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aFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF 5 55 FFFFFFFF ja (Ans.) Gautam ! A singularly unrighteous or ignorant human being 41 can acquire bondage of life-span as an infernal being, life-span as an animal, life-span as a human being and life-span as a divine being. Then he is born as an infernal being after acquiring life-span as an infernal being, as an animal after acquiring life-span as an animal, as a human fi being after acquiring life-span as a human being and as a divine being after acquiring life-span as a divine being 2. [pra. ] egaMtapaMDie NaM bhaMte ! maNusse kiM neraiyAuyaM pakarei ? jAva devAuyaM kiccA devaloesu uvavajjati ? [u. ] goyamA ! egaMtapaMDie NaM maNusse AuyaM siya pakareti, siya no pkreti| jai pakarei no neraiyAuyaM pakarei, no tiriyAuyaM pakarei, no maNussAuyaM pakarei, devAuyaM pkreti| no neraiyAuyaM kiccA neraiesu uvavajjai, No tiri., No maNussA., devAuyaM kiccA devesu uvvjjti| [pra. ] se keNaTeNaM jAva devAuyaM kiccA devesu uvavajjati ? [u. ] goyamA ! egaMtapaMDitassa NaM maNussassa kevalameva do gatIo pannAyaMti, taM jahA-aMtakiriyA 9 ceva, kappovavattiyA cev| se teNaTeNaM goyamA ! jAva devAuyaM kiccA devesu uvvjjti| OM 2. [pra. ] bhagavan ! ekAntapaNDita manuSya kyA narakAyu bA~dhatA hai ? yA yAvat devAyu bA~dhatA hai ? hai aura yAvat devAyu bA~dhakara devaloka meM utpanna hotA hai ? [u. ] he gautama ! ekAntapaNDita manuSya, kadAcit Ayu bA~dhatA hai aura kadAcit Ayu nahIM # baaNdhtaa| yadi Ayu bA~dhatA hai to devAyu bA~dhatA hai, kintu narakAyu, tiryaMcAyu aura manuSyAyu nahIM baaNdhtaa| vaha narakAyu nahIM bA~dhane se nArakoM meM utpanna nahIM hotA, isI prakAra tiryaMcAyu na bA~dhane se tiryaMcoM meM ma aura manuSyAyu na bA~dhane se manuSyoM meM bhI utpanna nahIM hotA; kintu devAyu bA~dhakara devoM meM utpanna hotA hai| [pra. ] bhagavan ! isakA kyA kAraNa hai ki devAyu bA~dhakara devoM meM utpanna hotA hai ? [u. ] gautama ! ekAntapaNDita manuSya kI kevala do gatiyA~ hotI haiM-(1) antakriyA, aura OM (2) kalpopattikA (saudharmAdi kalpoM meM utpanna honaa)| isa kAraNa he gautama ! ekAntapaNDita anuSya ke devAyu bA~dhakara devoM meM utpanna hotA hai| 2. [Q.] Bhante ! Does a singularly righteous or enlightened (ekantaWan pundit) human being acquire bondage of life-span as an infernal being, ...and so on up to... is he born as a divine being after acquiring life-span as a divine being ? [Ans.] Gautam ! A singularly righteous human being sometimes 4 acquires bondage of life-span and sometimes not. In case he acquires bondage of life-span it is only as a divine being and never as an infernal 5555 555555555$$ $$$$ $$ $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatIsUtra (1) (178) Bhagavati Sutra (1) 55 5 55555555555

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phaphaphaphaphaphaphaphaphaphaphapha being, animal or a human being. As he does not acquire life-span as an infernal being he is not born as an infernal being. In the same way as he does not acquire life-span as an animal he is not born as an animal and as he does not acquire life-span as a human being he is not born as a human being. But he is born as a divine being after acquiring life-span as a divine being. [Q] Bhante! What is the reason that he is born as a divine being after acquiring life-span as a divine being? [Ans.] Gautam ! A singularly righteous human being is said to be destined for two states - (1) Antakriya ( ultimate act or liberation), and (2) Kalpopattika (birth in higher divine realms like Saudharma kalp ). Therefore, Gautam ! A singularly righteous human being is born as a divine being after acquiring life-span as a divine being. 3. [ pra.] bAlapaMDite NaM bhaMte ! maNusse kiM neraiyAuyaM pakareti jAva devAuyaM kiccA devesu uvavajjati ? [ u. ] goyamA ! no neraiyAuyaM pakareti jAva devAuyaM kiccA devesu uvavajjati / [pra.] se keNaTTeNaM jAva devAuyaM kiccA devesu uvavajjaMti ? [ u. ] goyamA ! bAlapaMDie NaM maNusse tahArUvassa samaNassa vA mAhaNassa vA aMtie egamavi AriyaM dhammiyaM suvaNaM socA nisamma desaM uvaramati, desaM no uvaramai, desaM paccakkhAti, desaM No paccakkhAti; se NaM teNaM sovarama - desapaccakkhANeNaM no nerayAuyaM pakareti jAva devAuyaM kiccA devesu uvavajjati / se dveNaM jAva devesu uvavajjai / 3. [ pra. ] bhagavan ! kyA bAlapaNDita manuSya narakAyu bA~dhatA hai, yAvat-devAyu bA~dhatA hai ? aura yAvat-devAyu bA~dhakara devaloka meM utpanna hotA hai ? [u.] gautama ! vaha narakAyu nahIM bA~dhatA aura yAvat (tiryaMcAyu tathA manuSyAyu nahIM bA~dhatA), devAyu bA~dhakara devoM meM utpanna hotA hai| [pra. ] bhagavan ! isakA kyA kAraNa hai ki bAlapaNDita manuSya yAvat devAyu bA~dhakara devoM meM utpanna hotA hai ? [ u. ] gautama ! bAlapaNDita manuSya tathArUpa zramaNa yA mAhana ke pAsa se eka bhI Arya tathA dhArmika suvacana sunakara, avadhAraNa karake ekadeza se (AMzika rUpa se) virata hotA hai aura ekadeza se virata nahIM hotA / ekadeza se pratyAkhyAna karatA hai aura ekadeza se pratyAkhyAna nahIM krtaa| isalie he gautama ! deza - virati aura deza-pratyAkhyAna ke kAraNa vaha narakAyu, tiryaMcAyu aura manuSyAyu kA bandha nahIM karatA aura yAvat-devAyu bA~dhakara devoM meM utpanna hotA hai| isalie he gautama! pUrvokta kathana kiyA gayA hai| prathama zataka : aSTama uddezaka First Shatak: Eighth Lesson (179) fafafafafa

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Wan ba phra 3. [Q.] Bhante ! Does a partially righteous (baal-pundit) human being acquire bondage of life-span as an infernal being, ... and so on up to... is he born as a divine being after acquiring life-span as a divine being ? [Q.] Bhante ! What is the reason that he is born as a divine being after acquiring life-span as a divine being ? [Ans.] Gautam ! A partially righteous human being does not acquire bondage of life-span as an infernal being... and so on up to ... (not as an Wan animal or a human being) but he is born as a divine being after Wan acquiring life-span as a divine being. Wan [Ans.] Gautam ! A partially righteous human being after hearing even one noble and pious word from an ascetic (Shraman or Brahmin) conforming to the description in Agams (tatharupa) and after due consideration partially abstains (desh virati) and partially does not. He partially restrains (desh pratyakhyan) and partially does not. Therefore, Gautam ! Due to partial abstainment and partial renunciation he does not acquire life-span as an infernal being, animal or a human being... and so on up to... is born as a divine being after acquiring life-span as a divine being. That is why there is the aforesaid statement, Gautam ! vivecana : mithyAdRSTi aura avirata ko ekAntabAla, mahAvratadhArI muni ko paNDita aura vaha dezavirata zramaNopAsaka bAlapaNDita kahalAtA hai| ekAntapaNDita kI do gatiyA~ - jinake samyaktvasaptaka (anantAnubandhI cAra kaSAya aura mohanIyatrika ina sAta prakRtiyoM) kA kSaya ho gayA hai tathA jo tadbhavamokSagAmI haiM, ve AyuSyabandha nahIM krte| yadi ina sAta prakRtiyoM ke kSaya se pUrva unake AyuSyabandha ho gayA ho to sirpha eka vaimAnika devAyu kA bandha karate haiN| isI kAraNa ekAntapaNDita manuSya kI kramazaH do gatiyA~ kahI haiM - antakriyA (mokSagati) athavA kalpopapattikA / (vRtti, patrAMka 90-91) Elaboration-An unrighteous and non-abstaining person is called ekanta-baal. An ascetic observing five great vows (mahavrat) is called pundit. A partially abstaining Shramanopasak (a layman observing twelve vows including five anuvrats) is called baal-pundit. ekAntabAla manuSya ke cAroM gatiyoM kA AyuSyabandha - ekAntabAlatva samAna hote hue bhI eka hI gati kA AyuSyabandha na hokara cAroM gatiyoM kA Ayubandha hotA hai| isakA kAraNa ekAntabAla jIvoM kA prakRtivaividhya hai| kaI ekAntabAla jIva mahArambha, mahAparigrahI, pApAcArI hote haiM, ve narakAyu yA tiryaMcAyu kA bandha karate haiN| kaI ekAntabAla jIva alpakaSAyI, akAmanirjarA, bAlatapa Adi se yukta hote haiN| ve manuSyAyu yA devAyu kA bandha karate haiM / Wan bhagavatIsUtra ( 1 ) (180) - 95 5 5 5 5 55955 59595955555 5 5 5 5 5 5 5959595555$$$55559595952 pha Bhagavati Sutra (1) Wan Wan 2 55 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 595952

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55555555555fafafa bondage of an Life-span singular unrighteousness is a single category, individuals of this category have bondage of life-span determining karmas for varied genuses and not a single one. The reason for this is the varied nature of such beings. Some singularly unrighteous persons are extremely violent, covetous and sinful. They acquire bondage of life-span as infernal beings or animals. Some singularly unrighteous persons are with mild passions and they undergo involuntary shedding of karmas as well as indulge in ignorant austerities. They acquire bondage of life-span as divine beings or humans. ekanta-baal--Although Two destinies of ekanta-pundit-Those who have shed Samyaktvasaptak (seven modes of righteousness) or the seven species of karmas including four anantanubandhi kashaya (passions that enhance the unending cycles of rebirth) and three Mohaniya (deluding) karmas, and are destined to liberate at the end of the present birth, do not acquire bondage of life-span. If they have acquired life-span bondage prior to the shedding of the said seven species of karmas, it is only the life-span as Vaimanik gods. Therefore only two destinies for ekantapundit have been mentioned-Antakriya (ultimate act or liberation) and Kalpopattika (birth in higher divine realms like Saudharma kalp). (Vritti, leaves 90-91) mRgaghAtakAdi ko lagane vAlI kriyA INVOLVEMENT IN ACTIVITIES 4. [ pra.] purise NaM bhaMte ! kacchaMsi vA 1 dahaMsi vA 2 udagaMsi vA 3 daviyaMsi vA 4 valayaMsi vA 5 nUmaMsi vA 6 gahaNaMsi vA 7 gahaNaviduggaMsi vA 8 pavvataMsi vA 9 pavvataviduggaMsi vA 10 varNasi, vA 11 vaNaviduggaMsi vA 12 miyavittIe miyasaMkappe miyapaNihANe miyavahAe gaMtA 'ete mie' tti kAuM annayarassa miyassa vahAe kUDapAsaM uddAi; tato NaM bhaMte ! se purise katikirie ? [u. ] goyamA ! jAvaM ca purise kacchaMsi vA 12 jAva kUDapAsaM uddAi tAvaM ca NaM se purise siya tikirie, siya caukirie, siya paMca krie| [pra. ] se keNadveNaM bhaMte ! evaM buccati 'siya tikirie, siya caukirie, siya paMcakirie ?" [u.] goyamA ! je bhavie uddavaNayAe, jo baMdhaNayAe, No mAraNayAe tAvaM ca NaM se purise kAiyAe ahigaraNiyAe pAdosiyAe tIhiM kiriyAhiM puTThe / je bhavie uddavaNayAe vi baMdhaNayAe vi, No mAraNayAe tAvaM ca NaM se purise kAiyAe ahigaraNiyAe pAosiyAe pAriyAvaNiyAe cauhiM kiriyAhiM puTThe / je bhavie uddavaNayAe vi baMdhaNayAe vi mAraNayAe vi tAvaM ca NaM se purise kAiyAe jAva pANAtivAtakiriyAe paMcahi kiriyAhiM puTThe / se teNaTTeNaM jAva pNckirie| prathama zataka : aSTama uddezaka (181) 65 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 555 5555 5 5559 First Shatak: Eighth Lesson

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Bai $$$$$$$$ $$ $$$$$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Fa ) )) )) )) ) ) )) )) ) 4. [pra. ] bhagavan ! mRgoM se AjIvikA calAne vAlA, mRgoM kA zikArI, mRgoM ke zikAra meM 5 tallIna koI puruSa mRgavadha ke lie nikalA huA kaccha (nadI ke pAnI se ghire hue jhAr3iyoM vAle sthAna) Wan meM, draha meM, jalAzaya meM, ghAsa Adi meM, samUha meM, valaya (golAkAra nadI Adi ke pAnI se Ter3he-mer3he sthAna) meM, andhakArayukta pradeza meM, gahana (vRkSa, latA Adi jhuNDa se saghana vana) meM, parvata ke eka bhAgavartI vana meM, parvata para parvatIya durgama pradeza meM, vana meM, bahuta se vRkSoM se durgama vana meM 'ye mRga haiM' OM aisA socakara kisI mRga ko mArane ke lie kUTapAza race (gaDDA banAkara jAla phailAe) to he bhagavan ! usa puruSa ko kitanI kriyAe~ lagatI haiM ? / OM [u. ] he gautama ! vaha puruSa kaccha meM, yAvat-jAla phailAe to kadAcit tIna kriyA vAlA, kadAcit cAra kriyA vAlA aura kadAcit pA~ca kriyA vAlA hotA hai| OM [pra.] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki 'vaha puruSa kadAcit tIna kriyAoM vAlA, kadAcit cAra kriyAoM vAlA aura kadAcit pA~ca kriyAoM vAlA hotA hai ?' OM [u.] gautama ! jaba taka puruSa jAla ko dhAraNa karatA hai, aura mRgoM ko bA~dhatA nahIM hai tathA mRgoM ko mAratA nahIM hai, taba taka vaha puruSa kAyikI, AdhikaraNikI aura prAdveSikI, ina tIna kriyAoM vAlA hotA hai| jaba taka vaha jAla ko dhAraNa kiye hue hai aura mRgoM ko bA~dhatA hai kintu mAratA nahIM; Wan taba taka vaha puruSa kAyikI, AdhikaraNikI, prAdveSikI aura pAritApanikI, ina cAra kriyAoM vAlA hai + hotA hai| jaba vaha puruSa jAla ko dhAraNa kiye hue hai, mRgoM ko bA~dhatA hai aura mAratA hai, taba vaha kAyikI, AdhikaraNikI, prAdveSikI, pAritApanikI aura prANAtipAtikI, ina pA~coM kriyAoM vAlA U hotA hai| isa kAraNa he gautama ! vaha puruSa kadAcit tIna kriyAoM vAlA, kadAcit cAra kriyAoM vAlA // aura kadAcit pA~coM kriyAoM vAlA kahA jAtA hai| 4 4. (Q.) Bhante ! A person earning his livelihood from deer (or other animals), a hunter committed to deer hunting sets out for a hunt in a bush on an island, in a river (kachchha), in a lake, in a pond, in thick grass, at river bend, in a dark area, in a dense forest, in a jungle on a mountain, in a difficult terrain on a mountain, in an impassable forest 4 and with an idea that 'there are deer' he sets a trap to kill a deer. In such case, Bhante ! in how many activities (kriya) is he involved ? [Ans.] Gautam ! When that person sets out for a hunt... and so on up to... sets a trap to kill a deer he is involved in may be three activities, 45 may be four or may be five activities. (Q.) Bhante ! Why is it said that he is involved in may be three activities, may be four or may be five activities? (Ans.] Gautam ! So long as he holds the net, does not trap deer and does not kill deer he is involved in three activities-kaayiki. (physical activity), aadhikaraniki (activity of collecting instruments of violence) ) ) 55555 )) )) $555 555555 )) ) )) Wan )) bhagavatIsUtra (1) (122) Bhagavati Sutra (1) Bai F $ 55 55 $ $$$$$$$$ $$$$$ $$$$$$$$ $$$$$$$$.

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5555555555555555555555555555555555 and praadveshiki (activity of harbouring aversion). So long as he holds the net, entraps deer but does not kill deer he is involved in four activities-kaayiki, aadhikaraniki, praadveshiki and paaritapaniki (activity of inflicting pain). When he holds the net, entraps deer and also kills the deer he is involved in five activities-kaayiki, aadhikaraniki, praadveshiki, paaritapaniki and pranatipatiki (activity of killing a living being). That is why it is said that he is involved in may be three activities, may be four or may be five activities. 5. [pra. ] purise NaM bhaMte ! kacchaMsi vA jAva vaNaviduggaMsi vA taNAiM Usaviya Usaviya agaNikAyaM nisirai tAvaM ca NaM bhaMte ! se purise katikirie ? [u. ] goyamA ! siya tikirie siya caukirie siya pNckirie| [pra. ] se keNaTTeNaM ? [u. ] goyamA ! je bhavie ussavaNayAe tihiM; ussavaNayAe vi nisiraNayAe vi, no dahaNayAe cauhiM; je bhavie ussavaNayAe vi nisiraNayAe vi dahaNayAe vi tAvaM ca NaM se purise kAiyAe jAva paMcahiM kiriyAhiM puddhe| se teNaTeNaM goyamA ! 5. [pra. ] bhagavan ! kaccha meM yAvat-vanavidurga-(aneka vRkSoM ke kAraNa durgama vana) meM koI puruSa ghAsa ke tinake ikaTThe karake aura unameM agni DAle to vaha puruSa kitanI kriyA vAlA hotA hai ? [u.] gautama ! vaha puruSa kadAcit tIna kriyAoM vAlA, kadAcit cAra kriyAoM vAlA aura kadAcit pA~ca kriyAoM vAlA hotA hai| [pra. ] bhagavAn ! kisa kAraNa se aisA kahA jAtA hai ? [u.] gautama ! jaba taka vaha puruSa tinake ikaTThe karatA hai, taba taka vaha tIna kriyAoM vAlA hotA hai| jaba vaha tinake ikaTThe kara letA hai, aura unameM agni DAlatA hai, kintu jalAtA nahIM hai, taba taka vaha cAra kriyAoM vAlA hotA hai| jaba vaha tinake ikaTThe karatA hai, unameM Aga DAlatA hai aura jalAtA hai, taba vaha puruSa kAyikI Adi pA~coM kriyAoM vAlA hotA hai| isalie he gautama ! vaha (pUrvokta) puruSa kadAcit tIna kriyAoM vAlA, kadAcit cAra kriyAoM vAlA evaM kadAcit pA~coM kriyAoM vAlA kahA jAtA hai| 5. (Q.) Bhante ! A person going in a bush on an island in a river (kachchha)... and so on up to... in an impassable forest collects dry grass and puts fire in the heap. In such case, Bhante ! in how many activities (kriya) is he involved ? __ [Ans.] Gautam ! He is involved in may be three activities, may be four or may be five activities. | prathama zataka : aSTama uddezaka (183) First Shatak: Eighth Lesson 555555555555555555555555555555555555

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Wan tmilllt****tmimit*tmilll************tmillltttttttttttttttttt [Q.] Bhante ! Why is it so? [Ans.] Gautam ! As long as he collects dry grass he is involved in three activities. When he collects dry grass, puts fire into the heap but does not inflame it he is involved in four activities. When he collects dry grass, puts fire into the heap and also inflames, it he is involved in five activities including kaayiki. That is why it is said that he is involved in may be three activities, may be four or may be five activities. 6. [pra.] purise NaM bhaMte ! kacchaMsi vA jAva vaNaviduggaMsi vA miyavittIe miyasaMkappe miyapaNihANe miyavahAe gaMtA 'ee miye' tti kAuM annayarasa miyassa vahAe usuM nisirai, tato NaM bhaMte ! se purise katikirie ? [u.] goyamA ! siya tikirie, siya caukirie, siya pNckirie| [pra.] se keNaTTeNaM ? [u. ] goyamA ! je bhavie nisiraNayAe no viddhaMsaNayAe no mAraNayAe vi tAvaM ca NaM purise tihiM; je bhavie nisiraNayAe vi vidvaMsaNayAe vi, no mAraNayAe cauhiM; je bhavie nisiraNayAe vi phra 6. [ pra. ] bhagavan ! mRgoM se AjIvikA calAne vAlA, mRrgoM kA zikAra karane ke lie kRtasaMkalpa, mRgoM ke zikAra meM tanmaya, mRgavadha ke lie kaccha meM yAvat vanavidurga meM jAkara 'ye mRga haiM' aisA socakara kisI eka mRga ko mArane ke lie bANa pheMkatA hai, to vaha puruSa kitanI kriyA vAlA hotA hai ( arthAt use kitanI kriyA lagatI haiM ?) viddhaMsaNayAe vi mAraNayAe vi tAvaM ca NaM se purise jAva paMcarhi kiriyAhiM puTThe / se teNaTTeNaM goyamA ! 5 siya tikirie, siya ukirie, siya paMcakirie / Wan [ u. ] he gautama ! vaha puruSa kadAcit tIna kriyA vAlA, kadAcit cAra kriyA vAlA aura kadAcit pA~ca kriyA vAlA hotA hai| [pra. ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [ u. ] gautama ! jaba taka vaha puruSa bANa pheMkatA hai, parantu mRga ko bedhatA nahIM hai tathA mRga ko mAratA nahIM hai, taba taka vaha puruSa tIna kriyA vAlA hai| jaba vaha bANa pheMkatA hai aura mRga ko bedhatA hai, para mRga ko mAratA nahIM hai, taba taka vaha cAra kriyA vAlA hai, jaba vaha bANa pheMkatA hai, mRga ko bedhatA hai aura mAratA hai; taba vaha puruSa pA~ca kriyA vAlA hai| he gautama! isa kAraNa aisA kahA jAtA hai ki 'kadAcit tIna kriyA vAlA, kadAcit cAra kriyA vAlA aura kadAcit pA~ca kriyA vAlA hotA hai|' bhagavatIsUtra (1) (184) phaphaphaphaphaphaphapha 5 6. [Q.] Bhante ! A person earning his livelihood from deer (or other animals), a hunter committed to deer hunting sets out for a hunt in a 5 bush on an island, in a river (kachchha )... and so on up to ... in an 5 impassable forest and with an idea that 'here is a deer' he launches an Bhagavati Sutra (1) phra 5 5 phra phra

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mRgaghAtaka ko kriyAe~ chupA huA zikArI jAla meM pha~se pazu jAla For Private Perso Use Only zastra se prANighAta 3 .

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ma ))))))))))5555555555558 citra paricaya-3 Illustration No.3 mRgaghAtaka ko kitanI kriyAe~ (1) koI mRgoM kA zikAra karane vAlA jaMgala meM mRgoM ko pha~sAne ke lie nadI athavA sarovara ke pAsa vAle gaDDhe meM jAla bichAkara jhAr3iyoM, unheM pha~sAne kI tAka meM vRkSoM kI oTa meM chupakara khar3A rahatA hai| taba taka use kAyikI, AdhikaraNikI aura prAdeSikI ye tIna kriyAe~ lagatI haiN| (2) jaba vaha zikArI mRgoM ko jAla meM pha~sAkara bA~dha letA hai, parantu mAratA nahIM hai, taba taka use tIna kriyAe~ prathama tathA cauthI pAritApanikI-ye cAra kriyAe~ lagatI haiN| (3) jaba vaha nirdayatA pUrvaka mRga Adi kA vadha karane lagatA hai, taba ukta cAroM kriyAe~ tathA praannaatipaatikii| ye pA~coM kriyA vAlA hotA hai| yahI udAharaNa pratyeka sAvadya kriyA pravRtti ke sambandha meM samajhanA caahie| -zataka 1, u. 8, sUtra 4 DEER-HUNTER'S INVOLVEMENT IN ACTIVITIES (1) A deer-hunter sets a trap to kill a deer in a bush near a river or a lake and stands hiding behind trees. So long as he waits he is involved in three activities--kaayiki (physical activity), aadhikaraniki (activity of collecting instruments of violence) and praadveshiki (activity of harbouring aversion). (2) So long as he entraps deer but does not kill it he is involved in four activities--the aforesaid three and paaritapaniki (activity of inflicting pain). (3) When he also kills the deer cruelly he is involved in five activities--the aforesaid four and pranatipatiki (activity of killing a living being). Such person is involved in all the five activities. This example holds good for all sinful activities. -Shatak 1, lesson 8, Sutra 4 T$55$$$$$$ $$ $$$$$ 55FFFFFFFFF 5 55 $$$$ $55

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arrow to kill a deer. In such case, Bhante ! in how many activities (kriya) is he involved? [Ans.] Gautam ! He is involved in may be three activities, may be four or may be five activities. [Q.] Bhante ! Why is it so? [Ans.] Gautam ! As long as he launches the arrow but neither hits the deer nor kills it he is involved in three activities. When he launches the arrow and hits the deer but does not kill it he is involved in four activities. When he launches the arrow, hits the deer and also kills it he is involved in five activities. That is why it is said that he is involved in may be three activities, may be four or may be five activities. 7. [ pra.] purise NaM bhaMte ! kacchaMsi vA jAva annayarassa miyassa vahAe AyatakaNNAyataM usuM AyAmettA ciTTijjA, anne ya se purise maggato Agamma sayapANiNA asiNA sIsaM chiMdejjA, se ya usU tAe ceva puvvAyAmaNayAe taM miyaM viMdhejjA, se NaM bhaMte! purise kiM miyavereNaM : ? purisavereNaM puTThe ! [u.] goyamA ! je miyaM mAreti se miyavereNaM puTThe, je purisaM mArei se purisavereNaM puTThe / [pra.] se keNaTTeNaM bhaMte ! evaM buccai jAva se purisavereNaM puTThe ? [u.] se nUNaM goyamA ! kajjamANe kaDe, saMdhijjamANe saMdhite, nivvatijJamANe nivvattie, nisirijjamANe nisaTTe tti vattavyaM siyA ? haMtA, bhagavaM ! kajjamANe kaDe jAva nisaTThe tti battavvaM siyA / se teNaTTeNaM goyamA ! je miyaM mAreti se miyavereNaM puTTe je purisaM mArei se purisavereNaM putttthe| aMto chaNhaM mAsANaM marai / kAiyAe jAva paMcahiM kiriyAhiM puTThe / bAhiM chaNhaM mAsANaM marati / kAiyAe jAva pAritAvaNiyAe caurhi kiriyAhiM puTThe / 7. [.] bhagavan ! koI puruSa, kaccha meM yAvat kisI mRga kA vadha karane ke lie kAna taka tAne (lambe kiye hue bANa ko prayatnapUrvaka khIMcakara khar3A ho aura dUsarA koI puruSa pIche se Akara usa khar3e hue puruSa kA mastaka apane hAtha se talavAra dvArA kATa ddaale| vaha bANa pahale ke khiMcAva se uchalakara usa mRga ko bIMdha DAle, to he bhagavan ! vaha puruSa mRga ke vaira se spRSTa hai yA (ukta) puruSa ke vaira se pRSTa hai ? [ u. ] gautama ! jo puruSa mRga ko mAratA hai, vaha mRga ke vaira se spRSTa hai aura jo puruSa, puruSa ko mAratA hai, vaha puruSa ke vaira se spRSTa hai| [pra.] bhagavan ! Apa aisA kisa kAraNa se kahate haiM ki yAvat vaha puruSa, puruSa ke vaira se pRSTa hai ? prathama zataka : aSTama uddezaka 5 (185) fafafafa First Shatak: Eighth Lesson

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Wan phra Wan phra Wan [ u. ] he gautama ! yaha to nizcita hai ki 'jo kiyA jA rahA hai, vaha kiyA huA' kahalAtA hai; 'jo 5 sAdhA (dhanuSa para bANa car3hAnA) jA rahA hai, vaha sAdhA huA', 'jo mor3A jA rahA hai, vaha mur3A huA' aura 'jo pheMkA jA rahA vaha pheMkA huA' kahalAtA hai| phra (gautama) hA~, bhagavan ! jo kiyA jA rahA hai, vaha kiyA huA kahalAtA hai, aura yAvat - jo pheMkA jA rahA hai, vaha pheMkA huA kahalAtA hai| (bhagavAn ) isalie he gautama! 'isI kAraNa mRga ko mAratA hai, vaha mRga ke vaira se spRSTa aura jo puruSa ko mAratA hai, vaha puruSa ke vaira se spRSTa kahalAtA hai| yadi marane vAlA chaha mAsa ke andara mare, to mArane vAlA kAyikI Adi yAvat pA~coM kriyAoM se spRSTa kahalAtA hai aura yadi marane vAlA chaha 5 mAsa ke pazcAt mare to mArane vAlA puruSa kAyikI yAvat pAritApanikI ina cAra kriyAoM se spRSTa phra kahalAtA hai| Wan Wan 7. [Q.] Bhante ! A person sets out for a hunt in a bush on an island in a river (kachchha)... and so on up to... in an impassable forest and he y stands drawing an arrow (set on his bow) up to his ear and suddenly another person comes behind him and beheads him with a sword. The already drawn arrow gets launched and pierces the deer. In such case, Wan Bhante! is that person touched by animosity for the deer or that of the Wan 5 other person ? Wan 5 5 Wan [Q.] Bhante ! Why do you say that the person who kills... and so on up to... is touched by animosity for that person ? Wan [Ans.] Gautam ! The person who kills the deer is touched by Chu animosity for the deer and the other person who kills this person is touched by animosity for that person. Wan (Gautam) Yes, Bhante! What is 'being done' is called 'done', on up to... what is 'being launched' is called 'launched'. [Ans.] Gautam ! Is it not a fact that what is 'being done' is called 5 'done', what is being aimed' is called 'aimed ', what is 'being bent' is called 'bent' and what is 'being launched' is called 'launched'? 5555 595959595955 595959595955 5959595959595555952 (186) and so 5 5 Wan (Bhagavan) Therefore, Gautam ! The person who kills the deer is 5 touched by animosity for the deer and the other person who kills this person is touched by animosity for the person. If the victim dies within six months the killer is said to be touched by all the five activities including kaayiki. On the other hand if the victim dies after six months the killer is said to be touched by four activities-kaayiki... and so on up 5 to... paaritapaniki. Wan Wan bhagavatIsUtra (1) 5 Bhagavati Sutra (1) phra Wan pha phra Wan Wan Wan

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B55555555555555555555)))))))))) )) ))) ) )) )) ))) + 8. [pra. ] purise NaM bhaMte ! purisaM sattIe samabhidhaMsejjA, sayapANiNA vA se asiNA sIsaM chiMdejjA, : tato NaM bhaMte ! se purise katikirie ? [u. ] goyamA ! jAvaM ca NaM se purise taM purisaM sattIe samabhidhaMsei sayapANiNA vA se asiNA sIsaM OM chiMdai tAvaM ca NaM se purise kAiyAe, ahigaraNiyAe, jAva pANAtivAyakiriyAe paMcahiM kiriyAhiM puDheM, AsannavahaeNa ya aNavakaMkhaNavattieNaM purisavereNaM puddheN| 8. [pra. ] bhagavan ! koI puruSa kisI puruSa ko barachI (yA bhAle) se mAre athavA apane hAtha se talavAra dvArA usa puruSa kA mastaka kATa DAle, to vaha puruSa kitanI kriyA vAlA hotA hai ? [u.] gautama ! jaba vaha puruSa use barachI dvArA mAratA hai, athavA apane hAtha se talavAra dvArA usa puruSa kA mastaka kATatA hai, taba vaha puruSa kAyikI, AdhikaraNikI yAvat prANAtipAtikI ina pA~coM OM kriyAoM se spRSTa hotA hai aura vaha Asannavadhaka (turanta marane vAlA) evaM dUsare ke prANoM kI paravAha na karane vAlA puruSa, puruSa-vaira se spRSTa hotA hai| 8. (Q.) Bhante ! If a person kills another person by a lance or beheads him with a sword then in how many activities (kriya) that person is ! involved ? (Ans.] Gautam ! When that person kills another person by a lance or beheads him with a sword then he is involved in five activities-kaayiki, aadhikaraniki, ... and so on up to... pranatipatiki. And that spontaneous killer who is careless of the life of others is touched by animosity for man. # vivecana : SaTmAsa kI avadhi kyoM ? jisa puruSa ke prahAra se mRgAdi prANI chaha mAsa ke bhItara mara jAye to , hai usake maraNa meM vaha prahAra nimitta mAnA jAtA hai| isalie mArane vAle ko pA~coM kriyAe~ lagatI haiM, kintu vaha mRgAdi prANI chaha mahIne ke bAda maratA hai to usake maraNa meM vaha prahAra nimitta nahIM mAnA jAtA, isalie use prANAtipAtikI ke atirikta zeSa cAra kriyAe~ hI lagatI haiN| yaha kathana vyavahAranaya kI dRSTi / prahAra ke nimitta se jaba kabhI bhI maraNa ho, use pA~coM kriyAe~ lagatI haiN| (vRtti 93-94) paMcakriyAe~-(1) kAyikI-kAyA dvArA hone vAlA sAvadha vyApAra, (2) AdhikaraNikI-hiMsA ke saadhn| zastrAdi juTAnA, (3) prAdeSikI-tIvra dveSabhAva se lagane vAlI kriyA, (4) pAritApanikI-kisI jIva ko pIr3A / pahu~cAnA, aura (5) prANAtipAtikI-jisa jIva ko mArane kA saMkalpa kiyA thA, use mAra ddaalnaa| i Elaboration-Six month period--When a deer or other living being i dies within six months of hitting by a person, that attack is believed to be the cause of death. Therefore there is said to be an involvement of all the five activities. However, if the victim dies after six months, that attack is not considered to be the cause of death. Therefore it is said to be an involvement of four activities leaving aside the act of killing. This i statement is from vyavahar naya (empirical or conventional standpoint) Yin Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Ya Sui %%%%%%%%%%%$$$$$$$$$ELLE ELEVE F FIF aba -1-1-1-1-1-1-nAganAnAgAjAgA prathama zataka : aSTama uddezaka (187) First Shatak : Eighth Lesson 155555 5 55555551 )))))))))) )

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% %% %%% % %% %%% % % %%% % %% 451 otherwise no matter when the victim dies there is an involvement of all 4 the five activities. (Vritti, leaves 93-94) Five activities (1) kaayiki-physical activity or sinful act performed by body. (2) aadhikaraniki-activity of collecting instrunments of ___violence, (3) praadveshiki-activity of harbouring intense aversion, (4) paaritapaniki-activity of inflicting pain on some living being, and (5) pranatipatiki--activity of killing the chosen living being. do yoddhAoM meM jaya-parAjaya kA kAraNa CAUSE OF VICTORY AND DEFEAT 9. [pra. ] do bhaMte ! purisA sarisayA sarittayA sarivvayA sarisabhaMDamattovagaraNA anamaneNaM saddhiM saMgAmaM saMgAmeMti, tattha NaM ege purise parAiNai ege purise parAijjai, se kahameyaM bhaMte ! evaM ? __ [u. ] goyamA ! savIrie parAiNai, avIrie praaijjti| [pra. ] se keNaTeNaM jAva parAijjati ? [u. ] goyamA ! jassa NaM vIriyavajjhAI kammAiM no baddhAiM no puTThAiM jAva no abhisamannAgatAI, no udiNNAI, uvasaMtAI bhavaMti se NaM purise parAyiNati; jassa NaM vIriyavajjhAI kammAI badhAI jAva udiNNAI, kammAiM no uvasaMtAI bhavaMti se NaM purise praayijjti| se teNaTTeNaM goyamA ! evaM vuccai . savIrie parAjiNai, avIrie parAijjati ! 9. [pra. ] bhagavan ! eka sarIkhe, eka sarIkhI camar3I vAle, samAna vayaska, samAna dravya aura upakaraNa (zastrAdi sAdhana) vAle koI do puruSa paraspara eka-dUsare ke sAtha saMgrAma kareM, to unameM se eka OM puruSa jItatA hai aura eka puruSa hAratA hai; bhagavan ! aisA kyoM hotA hai ? [u. ] he gautama ! jo puruSa savIrya (vIryavAn = Atma-zaktisampanna, manobalI) hotA hai, vaha jItatA OM hai aura jo vIryahIna (saMkalpa va sAhasahIna) hotA hai, vaha hAratA hai| ___[pra. ] bhagavan ! isakA kyA kAraNa hai yAvat-vIryahIna hAratA hai ? [u. ] gautama ! jisane vIrya-vighAtaka karma nahIM bA~dhe haiM, nahIM sparza kiye haiM yAvat prApta nahIM kiye hai haiM aura usake ve karma udaya meM nahIM Aye haiM parantu upazAnta haiM, vaha puruSa jItatA hai| jisane vIrya OM vighAtaka karma bA~dhe haiM, sparza kiye haiM, yAvat usake ve karma udaya meM Aye haiM, parantu upazAnta nahIM haiM, vaha puruSa parAjita hotA hai| ataeva he gautama ! isa kAraNa aisA kahA jAtA hai ki savIrya puruSa vijayI hotA OM hai aura vIryahIna puruSa parAjita hotA hai| 9. [Q.] Bhante ! When two individuals, wholly alike with similar skin, same age and equipped with similar things and devices (weapons), figh each other, one of them wins and the other loses. Bhante ! Why does it happen like that? %% 55555555555))))))))))))))))))555555 %% %%% %% %% Nan Nan Nan Nan Nan Nan %% Bu Nan Nan | bhagavatIsUtra (1) (188) Bhagavati Sutra (1) Bu Bu

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[Ans.) Gautam ! One who is savirya (with potency, resolve and valour) wins and one who is viryaheen (without potency, resolve and valour) loses. [Q.] Bhante ! What is the reason for this... and so on up to... viryaheen loses. ___ [Ans.] Gautam ! A person who has not bound (baddha), touched (sprishtra), ... and so on up to... is not about to fructify (abhisamanvagat) the potency impeding karmas (virya-vighatak karma) and his said karmas have not fructified (udirna) but are in the subdued (upashant) state, such person wins. A person who has bound (baddha), touched (sprishtra), ... and so on up to... is about to fructify (abhisamanvagat) the potency impeding karmas (virya-vighatak karma) and his said karmas have fructified (udirna) and are not in the pacified (upashant) state, such person loses. That is why, Gautam ! It is said that one who is savirya (with potency, resolve and valour) wins and one who is viryaheen (without potency, resolve and valour) loses. savIryatva-avIryatva kI prarUpaNA ABOUT POTENCY 10.[pra. ] jIvA NaM bhaMte ! kiM savIriyA ? avIriyA ? [u. ] goyamA ! savIriyA vi, avIriyA vi| [pra. ] se keNadveNaM ? [u. ] goyamA ! jIvA duvihA paNNattA; taM jahA-saMsArasamAvanagA yA, asaMsArasamAvanagA y| tattha NaM je te asaMsArasamAvannagA te NaM siddhA, siddhA NaM aviiriyaa| tattha NaM je te saMsArasamAvanagA te duvihA pannattA; taM jahA-selesipaDivanagA ya, aselesipaDivanagA y| tattha NaM je te selesipaDivanagA te NaM laddhivIrieNaM savIriyA, karaNavIrieNaM aviiriyaa| tattha NaM je te aselesipaDivanagA te NaM laddhivIrieNaM savIriyA, karaNavIrieNaM savIriyA vi avIriyA vi| se teNadveNaM goyamA ! evaM buccati jIvA duvihA paNNattA; taM jahA-savIriyA vi avIriyA vi| 10. [pra. ] bhagavan ! kyA jIva savIrya haiM athavA avIrya haiM ? [u. ] gautama ! jIva savIrya bhI haiM, avIrya bhI haiN| [pra.] bhagavan ! kisa kAraNa se Apa aisA kahate haiM ? [u. ] gautama ! jIva do prakAra ke haiM-saMsArasamApannaka (saMsArI) aura asaMsArasamApannaka (siddh)| inameM jo jIva asaMsArasamApannaka haiM, ve siddha jIva haiM, ve avIrya (karaNavIrya se rahita) haiN| inameM jo jIva saMsArasamApannaka haiM, ve do prakAra ke haiM, yathA-zailezIpratipanna aura ashaileshiiprtipnn| inameM jo zailezIpratipanna haiM, ve labdhivIrya kI apekSA savIrya haiM aura karaNavIrya kI apekSA avIrya haiN| jo prathama zataka : aSTama uddezaka (189) First Shatak: Eighth Lesson 555555))))))))))))))))))))))))

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85555555555555555555555555555555555559 Wan )))))))))))))555555555555555555555555555558 azailezIpratipanna haiM ve labdhivIrya kI apekSA savIrya haiM, kintu karaNavIrya kI apekSA savIrya bhI haiM aura avIrya bhI haiN| ____10. [Q.] Bhante ! Are souls (jiva) with potency (savirya) or without potency (avirya)? ___ [Ans.] Gautam ! Souls (jiva) are with potency (savirya) as well as without potency (avirya). (Q.] Bhante ! Why do you say that ? (Ans.] Gautam ! Souls (jiva) are of two kinds--Samsar-samapannak (worldly souls) and Asamsar-samapannak (non-worldly souls). Of these the non-worldly souls are Siddhas (liberated souls) and the Siddhas are avirya (without active potency). The worldly souls are of two kindsShaileshipratipanna (who has attained rock-like steady state) and Ashaileshipratipanna (who has not attained rock-like steady state). Of these the Shaileshipratipanna ones are savirya in terms of labdhivirya (dormant potency or intent) and avirya in terms of karanvirya (active potency or indulgence). And the Ashaileshipratipanna ones are savirya in terms of labdhivirya (dormant potency) and savirya as well as avirya in terms of karan-virya (active potency). 11.[pra. 1 ] neraiyA NaM bhaMte ! kiM savIriyA ? avIriyA ? [u. ] goyamA ! neraiyA laddhivIrieNaM savIriyA, karaNavIrieNaM savIriyA vi avIriyA vi| [pra.] se keNaTheNaM? __ [u. ] goyamA ! jesi NaM neraiyANaM atthi uTThANe kamme bale vIrie purisakkAraparakkame te NaM neraiyA laddhivIrieNa vi savIriyA, karaNavIrieNa vi savIriyA, jesi NaM neraiyANaM natthi uTThANe jAva parakkame te NaM neraiyA laddhivIrieNaM savIriyA, karaNavIrieNaM aviiriyaa| se tennttttennN| [2] jahA neraiyA evaM jAva pNciNdiytirikkhjonniyaa| [3] maNussA jahA ohiyA jiivaa| navaraM siddhavajjA bhaanniyvaa| [4] vANamantara-joisa-vemANiyA jahA neriyaa| sevaM bhaMte ! sevaM bhaMte ! tti.| // paDhame sae : aTThamo uddeso samatto // 11. [pra. 1 ] bhagavan ! kyA nAraka jIva savIrya haiM yA avIrya ? [u. ] gautama ! nAraka jIva labdhivIrya (Atma-zakti kI upalabdhi) kI apekSA savIrya haiM aura karaNavIrya (pravRtti) kI apekSA savIrya bhI haiM aura avIrya bhI haiN| [pra. ] bhagavan ! isakA kyA kAraNa hai ? 55 5 5 5 55555$$$ $$$$$$ $$$$$$$$$$ $5555555555$$$$$$$ $$ bhagavatIsUtra (1) (190) Bhagavati Sutra (1)

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[u. ] gautama ! jina nairayikoM meM utthAna, karma, bala, vIrya aura puruSakAra parAkrama hai, ve nAraka labdhivIrya aura karaNavIrya, donoM se savIrya haiM, aura jo nAraka utthAna, karma, bala, vIrya, puruSakAra parAkrama se rahita haiM, ve labdhivIrya se savIrya haiM, kintu karaNavIrya se avIrya haiN| isalie he gautama ! isa kAraNa se pUrvokta kathana kiyA gayA hai| [2 ] jisa prakAra nairayikoM ke viSaya meM kathana kiyA hai, usI prakAra paMcendriya-tiryaMcayonika taka ke jIvoM ke lie samajhanA caahie| [3] manuSya ke viSaya meM sAmAnya jIvoM ke samAna samajhanA cAhie, vizeSatA yaha hai ki siddhoM ko chor3a denA caahie| [4] vANavyantara, jyotiSka aura vaimAnika devoM ke viSaya meM nairayikoM ke samAna kathana samajhanA caahie| he bhagavan ! 'yaha isI prakAra hai, yaha isI prakAra hai', yoM kahakara zrI gautama svAmI saMyama aura tapa se AtmA ko bhAvita karate hue vicarane lge| ___11. [Q. 1] Bhante ! Are infernal beings (naarak jiva) with potency (savirya) or without potency (avirya)? (Ans.) Gautam ! Infernal beings are savirya in terms of labdhivirya (dormant potency) and savirya as well as avirya in terms of karan-virya (active potency). [Q.] Bhante ! Why do you say that ? (Ans.] Gautam ! The infernal beings endowed with inclination to rise (utthaan), action (karma), strength (bal), potency (virya), and self-exertion (purushakar-parakram) are savirya both in terms of labdhivirya (dormant potency) as well as karan-virya (active potency). And the infernal beings devoid of inclination to rise (utthaan), action (karma), strength (bal), potency (virya), and self-exertion (purushakar-parakram) are savirya in terms of labdhivirya (dormant potency) and avirya in terms of karan-virya (active potency). That is the cause of the aforesaid statement, Gautam ! [2] As has been said about infernal beings so should also be read for beings up to five-sensed animals. [3] As has been said about living beings in general so should also be read for human beings, the only difference is that Siddhas should be omitted. [4] As has been said about infernal beings so should also be read for Vanavyantar, Jyotishk and Vaimanik gods. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. prathama zataka : aSTama uddezaka (191) First Shatak: Eighth 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

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)) )) )))))))555555555555))))))))))) vivecana : antarAya karma ke kSaya va kSayopazama tathA zarIra nAma karma ke udaya se 'vIrya' (zakti) utpanna hotA hai hai| anantavIrya siddha avIrya kaise ? siddhoM meM sakaraNavIrya kriyAtmakatA ke abhAva kI apekSA se unheM avIrya kahA OM hai; kyoMki siddha kRtakRtya haiM, unheM kisI prakAra kA puruSArtha karanA zeSa nahIM hai| akaraNavIrya (labdhivIrya) kI OM apekSA se siddha savIrya (anantavIrya) haiM hii| zailezI kA artha hai-sarvasaMvararUpacAritra meM samartha (prbhu)| usakI yaha // avasthA, athavA zaileza-meru parvata, usakI taraha niSkamma-sthira avsthaa| ||prthm zataka : aSTama uddezaka samApta Elaboration-Potency (virya) manifests as a consequence of destruction (kshaya) and destruction-cum-pacification (kshayopasham) of antaraya karma (power hindering karma) and fruition of sharira naam karma (body-type determining karma). Why Siddhas having infinite potency (anant-virya) are said to be without potency (avirya)? In : context of absence of any activity or active potency (sakaran virya) Siddhas have been called without potency. As Siddhas are perfect souls who have attained liberation they are beyond any need of endeavour. In context of dormant potency (akaran virya) Siddhas, indeed, have potency (savirya) and they are endowed with infinite potency (anant virya). Shaileshi means the state in which there is absolute blockage of inflow of karmas (sarva samvar) or the conduct of a completely detached individual (vitaraga). Shailesh also means Meru mountain; state of 4 absolute stillness or complete absence of wavering is called shaileshi avastha. * END OF THE EIGHTH LESSON OF THE FIRST SHATAKO 995)))))))) bhagavatIsUtra (1) - (192)__ Bhagavati Sutra (1)

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Wan 555555555555555555555555 prathama zataka : navama uddezaka FIRST SHATAK (Chapter One) : NINTH LESSON appsco GURUK (HEAVY) jIvoM ke gurutva-laghutvAdi kI prarUpaNA HEAVINESS AND LIGHTNESS OF SOULS 1. [pra. ] kahaM NaM bhaMte ! jIvA garuyattaM havvamAgacchaMti ? [u. ] goyamA 1 pANAtivAteNaM musAvAdeNaM adiNNA0 mehuNa0 parigga0 koha0 mANa0 mAyA0 lobha0 peja0 dosa0 kalaha0 abbhakkhANa0 pesutra0 rati-arati0 paraparivAya0 mAyAmosa0 micchAdasaNasalleNaM, evaM khalu goyamA ! jIvA garuyattaM hbmaagcchti| 1. [pra. ] bhagavan ! jIva kisa prakAra zIghra gurutva ko prApta hote haiM ? [u. ] gautama ! prANAtipAta se, mRSAvAda se, adattAdAna se, maithuna se, parigraha, krodha, mAna, mAyA, lobha, preya (rAga), dveSa, kalaha, abhyAkhyAna, paizunya, rati-arati, paraparivAda (paranindA), mAyAmRSA aura mithyAdarzanazalya se; he gautama ! (ina aThAraha hI pApasthAnoM kA sevana karane se) jIva zIghra gurutva ko prApta hote haiN| 1. (Q.) Bhante ! How do souls soon attain heaviness? [Ans.] Gautam ! Through pranatipat (harming or destruction of life), through mrishavad (falsity), through adattadan (taking without being given; act of stealing), through maithun (indulgence in sexual activities), through parigraha (act of possession of things with attachment), through krodh (anger), through maan (conceit), through maaya (deceit), through lobha (greed), through raag (attachment inspired by love, deceit and greed), through dvesh (aversion inspired by suppressed anger and conceit), through kalah (dispute), through abhyakhyan (blaming falsely), through paishunya (inculpating someone), through paraparivad (slandering), through rati-arati (inclination towards indiscipline and against discipline), through maayamrisha (betraying or telling a lie deceptively) and mithyadarshan shalya (the thorn of wrong belief or unrighteousness). Gautam ! Thus (by indulging in these eighteen causes of sin) souls soon attain heaviness. 2. [pra. ] kahaM NaM bhaMte ! jIvA lahuyattaM havvamAgacchaMti ? [u. ] goyamA ! pANAtivAtaveramaNeNaM jAva micchAdasaNasallaveramaNeNaM, evaM khalu goyamA ! jIvA lahuyattaM hvvmaagcchNti| prathama zataka : navama uddezaka (193) First Shatak: Ninth Lesson ,

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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 55555555555555 55555555555555 2. [pra. ] bhagavan ! jIva kisa prakAra zIghra laghutva ko prApta karate haiM ? 3 [u. ] gautama ! prANAtipAta se virata hone se yAvat mithyAdarzanazalya se virata hone se jIva zIghra laghutva ko prApta hote haiN| 2. [Q.JBhante ! How do souls soon attain lightness ? ___ [Ans.] Gautam ! Through abstaining from pranatipat (harming or destruction of life),... and so on up to... mithyadarshan shalya (the thorn of wrong belief or unrighteousness) Gautam ! Thus (by abstaining from fi indulgence in these eighteen causes of sin) souls soon attain lightness. 3. evaM AulIkareMti, evaM prittiikreNti| evaM dIhIkareMti, evaM hassIkareMti, evaM aNupariyati, ma evaM viitiivyNti| pasatthA cttaari| appasatthA cttaari| 3. isI prakAra jIva prANAtipAta Adi pApoM kA sevana karane se saMsAra ko Akula karate haiM-bhava ke bhramaNa karate haiM, dIrghakAlIna karate haiM, aura bAra-bAra bhava-bhramaNa karate haiM, tathA prANAtipAta Adi pApoM ma se nivRtta hone se jIva saMsAra ko parimita karate haiM, hasva-alpakAlIna (choTA) karate haiM, aura saMsAra ko lA~gha jAte haiN| unameM se cAra (laghutva, saMsAra kA parittIkaraNa, hrasvIkaraNa evaM vyatikramaNa) prazasta ma haiM, aura cAra (gurutva, saMsAra kA vRddhIkaraNa, dIrdhIkaraNa evaM punaH-punaH bhava-bhramaNa) aprazasta haiN| 3. Also (through indulgence in sins like killing) souls expand, 4 lengthen and continue to repeat the cycles of rebirth. And (through 4 abstaining from indulgence in sins like killing) souls limit, shorten and terminate the cycles of rebirth. Of the aforesaid, four (lightness, limitation, shortening and termination) are noble and four (heaviness, expansion, lengthening and continuation) are ignoble. padArthoM ke gurutva-laghutva Adi kI prarUpaNA HEAVINESS AND LIGHTNESS OF SUBSTANCES 4. [pra. ] sattame NaM bhaMte ! ovAsaMtare kiM garue, lahue, garuyalahue, agaruyalahue ? __ [u. ] goyamA ! no garue, no lahue, no garuyalahue, agruylhue| 4. [pra. ] bhagavan ! yA sAtavA~ avakAzAntara guru hai, vaha laghu hai, yA guru-laghu hai, athavA U aguru-laghu hai ? ma [u. ] gautama ! vaha guru nahIM hai, laghu nahIM, guru-laghu nahIM hai, kintu aguru-laghu hai| 41 4. (Q.) Bhante ! Is the seventh intervening space (avakashantar) # heavy (guru), light (laghu), guru-laghu (heavy-light) or aguru-laghu (neither heavy nor light)? (Ans.] Gautam ! It is neither heavy (guru), nor light (laghu), nor guru-laghu (heavy-light) but aguru-laghu (neither heavy nor light). ) ) ) ) )) ) ) ) ) | bhagavatIsUtra (1) (194) Bhagavati Sutra (1) Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5. [ pra. 1 ] sattame NaM [ u. ] goyamA ! no garue, no lahue, garuyalahue, no agaruyalahue / [ 2 ] evaM sattame ghaNavAe, sattame ghaNodahI, sattamA puDhavI / [3] obAsaMtarAI savvAI jahA sattame ovAsaMtare (su. 4) / [ 4 ] [ sesA ] jahA tnnuvaae| evaM - ovAsa vAya ghaNaudahi puDhavI dIvA ya sAgarA vAsA / 5. [ pra. 1 ] bhagavan ! saptama tanuvAta kyA guru hai, laghu hai yA guru-laghu hai athavA aguru-laghu hai ? [ u. ] gautama ! vaha guru nahIM hai, laghu nahIM hai, kintu guru-laghu hai, aguru-laghu nahIM hai / [ 2 ] isI prakAra saptama ghanavAta, saptama ghanodadhi aura saptama pRthvI ke viSaya meM bhI jAnanA caahie| [ 3 ] jaisA sAtaveM avakAzAntara ke viSaya meM kahA hai, vaisA hI sabhI avakAzAntaroM ke viSaya meM samajhanA cAhie / [4] tanuvAta ke viSaya meM jaisA kahA hai, vaisA hI sabhI ghanavAta, ghanodadhi, pRthvI, dvIpa, samudra aura kSetroM ke viSaya meM jAnanA caahie| bhaMte! taNuvAte kiM garue, lahue garuyalahue, agaruyalahue ? 5. [Q. 1] Bhante ! Is the seventh ring of rarefied air (tanuvaat) heavy (guru), light (laghu), guru-laghu (heavy-light) or aguru-laghu (nonheavy-non-light) ? [Ans.] Gautam ! It is neither heavy (guru), nor light (laghu ), but guru-laghu (heavy-light) and not aguru-laghu (non-heavy-light). [2] The same is true for the seventh ring of dense air (ghanavaat), the seventh ring of frozen water (ghanodadhi) and the seventh hell (prithvi). [3] As has been said about seventh intervening space should also be read for all the intervening spaces. [4] As has been said about ring of rarefied air should also be read for all the rings of dense air, frozen water, hells continents (dveep), seas (samudra), and sub-continental areas (kshetra ). 6. [ pra. 1 ] neraiyA NaM bhaMte ! garuyA jAva agaruyalahuyA ? [u. ] goyamA ! no garuyA, no lahuyA, garuyalahuyA vi, agaruyalahuyA vi| 6. [ pra. 1 ] bhagavan ! nAraka jIva guru haiM, laghu haiM, guru-laghu haiM yA aguru-laghu haiM ? [u.] gautama ! nAraka jIva guru nahIM hai, laghu nahIM, kintu guru-laghu haiM aura aguru -laghu bhI haiN| 6. [Q. 1] Bhante ! Are the infernal beings (naarak jivas) heavy (guru), light (laghu), guru-laghu (heavy-light) or aguru-laghu (non-heavy-nonlight) ? [Ans.] Gautam ! They are neither heavy (guru), nor light (laghu), but guru-laghu (heavy-light) as well as aguru-laghu (non-heavy-light). [pra. 2 ] se keNaTTeNaM ? prathama zataka : navama uddezaka (195) 6 5 5 5 55 5 5 5 5 5 5 5 55 5 5 5 5 555 5 55 5 5 5 5 5 55 55 595 96 9 First Shatak: Ninth Lesson

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a $ $$ $$ $$ $$$$$$ 5 55555559 $$ $$ $$ $$$ $$$ $ 5 [u. ] goyamA ! veubviya-teyAiM paDucca no garuyA, no lahuyA, garuyalahuyA, no agaruyalahuyA, jIvaM ca kammaNaM ca paDucca no garuyA, no lahuyA, no garuyalahuyA, agruylhuyaa| se teNaTeNaM. / [ 3 ] evaM jAva 5 vemaanniyaa| navaraM NANattaM jANiyavvaM sriirehiN| [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ? [u.] gautama ! vaikriya aura taijasazarIra kI apekSA nAraka jIva guru nahIM haiM, laghu nahIM haiM, aguru-laghu bhI nahIM haiM; kintu guru-laghu haiN| kintu jIva aura kArmaNazarIra kI apekSA nAraka jIva guru nahIM haiM, laghu bhI nahIM haiM, guru-laghu bhI nahIM haiM, kintu aguru-laghu haiN| isa kAraNa he gautama ! pUrvokta OM kathana kiyA gayA hai| [ 3 ] isI prakAra vaimAnikoM (antima daNDaka) taka jAnanA cAhie, kintu vizeSa ma yaha hai ki zarIroM meM bhinnatA kahanA caahie| __ [Q.2] Bhante ! Why is it so ? (Ans.) Gautam ! In context of vaikriya and taijas sharira (transmutable and fiery bodies) infernal beings are neither heavy (guru), nor light (laghu), but guru-laghu (heavy-light) and not aguru-laghu (non-heavy-light). But in context of soul (jiva) and karmic body (karman 4 sharira) infernal beings are neither heavy (guru), nor light (laghu), nor guru-laghu (heavy-light) but aguru-laghu (non-heavy-light). Hence is the aforesaid statement. [3] Same is true for all beings up to Vaimaniks (the last dandak). The only variation is that the bodies are different and si should be stated so. 7. dhammatthikAe jAva jIvatthikAe cutthpdennN| ja 7. dharmAstikAya se lekara yAvat (adharmAstikAya, AkAzAstikAya aura) jIvAstikAya taka cauthe pada se (aguru-laghu) jAnanA caahie| 7. Dharmastikaya (motion entity)... and so on up to... (adharmastikaya or rest entity, akashastikaya or space entity) $ jivastikaya (soul entity) conform to the fourth term (aguru-laghu). 8. [pra. 1 ] poggalatthikAe NaM bhaMte ! kiM garue, lahue, garuyalahue, agarupalahue ? [ u. ] goyamA ! No garue, no lahue, garuyalahue vi, agaruyalahue vi| [pra. 2 ] se keNaTheNaM ? [u. ] goyamA ! garuyalahuyadavvAiM paDucca no garue, no lahue, garuyalahue, no agruylhue| agaruyalahuyadavvAI paDucca no garue, no lahue, no garuyalahue, agruylhue| 8. [pra. 1 ] bhagavan ! pudgalAstikAya kyA guru hai, laghu hai, guru-laghu hai athavA aguru-laghu hai ? 5 $ $ $$$ 555555555555555555555555555555 $$$$ $$$$$ $$$ $ bhagavatIsUtra (1) (196) Bhagavati Sutra (1) $

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[u. ] gautama ! pudgalAstikAya na guru hai, na laghu hai, kintu guru-laghu hai aura aguru-laghu bhI hai| [pra. 2 ] bhagavan ! isakA kyA kAraNa hai ? [u. ] gautama ! guru-laghu dravyoM kI apekSA pudgalAstikAya guru nahIM hai, laghu nahIM hai, kintu gurulaghu hai, aguru-laghu nahIM hai| aguru-laghu dravyoM kI apekSA pudgalAstikAya guru nahIM hai, laghu nahIM hai, na guru-laghu hai, kintu aguru-laghu hai| ___8. [Q. 1] Bhante ! Is pudgalastikaya (matter entity) heavy (guru), light (laghu), guru-laghu (heavy-light) or aguru-laghu (non-heavy-nonlight)? (Ans.) Gautam ! Pudgalastikaya is neither heavy (guru), nor light (laghu), but guru-laghu (heavy-light) as well as aguru-laghu (non-heavylight). [Q.2] Bhante ! Why is it so? [Ans.] Gautam ! In context of heavy-light substances pudgalastikaya is neither heavy (guru), nor light (laghu), but guru-laghu (heavy-light) and not aguru-laghu (non-heavy-light). But in context of non-heavy-nonlight substances pudgalastikaya is neither heavy (guru), nor light (laghu), nor guru-laghu (heavy-light) but aguru-laghu (non-heavy-light). 9. samayA kammANi ya cutthpdennN| 9. samayoM aura karmoM (kArmaNazarIra) ko cauthe pada se jAnanA cAhie arthAt-samaya aura kArmaNazarIra aguru-laghu haiN| 9. Samayas (ultimate fractions of time) and karmas (karmic bodies) conform to the fourth term (i.e. they are aguru-laghu). 10. [pra. 1 ] kaNhalesA NaM bhaMte ! kiM garuyA, jAva agaruyalahuyA ? [u. ] goyamA ! no garuyA, no lahuyA, garuyalahuyA vi, agaruyalahuyA vi| 10. [pra. 1 ] bhagavan ! kRSNalezyA kyA guru hai, laghu hai ? yA guru-laghu hai athavA aguru-laghu hai ? [u. ] gautama ! kRSNalezyA guru nahIM hai, laghu nahIM hai, kintu guru-laghu hai aura aguru-laghu bhI hai| 10. [Q. 1] Bhante ! Is Krishna leshya (black complexion of soul) heavy (guru), light (laghu), guru-laghu (heavy-light) or aguru-laghu (nonheavy-non-light)? __[Ans.] Gautam ! Krishna leshya is neither heavy (guru), nor light (laghu), but guru-laghu (heavy-light) as well as aguru-laghu (non-heavylight). prathama zataka : navama uddezaka (197) First Shatak : Ninth Lesson

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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 [pra. 2 ] se keNaTTeNaM ? 5 [u. ] goyamA ! dabbalesaM puDucca tatiyapadeNaM, bhAvalesaM puDucca cutthpdennN| [3] evaM jAva sukklesaa| _ [pra. 2 ] bhagavan ! aisA kahane kA kyA kAraNa hai ? ___ [u. ] gautama ! dravyalezyA kI apekSA tRtIya pada se (arthAt-guru-laghu) jAnanA cAhie, aura bhAvalezyA kI apekSA cauthe pada se (arthAt aguru-laghu) jAnanA caahie| [ 3 ] isI prakAra zuklalezyA taka jAnanA caahie| [Q.2] Bhante ! Why is it so? ____ [Ans.] Gautam ! In context of dravya leshya (physical complexion) it conforms to the third term (guru-laghu), but in context of bhaava leshya (mental complexion) it conforms to the fourth term (aguru-laghu). [3] Same is true (for all leshyas) up to shukla leshya (white complexion). 11. diTThI-dasaNa-nANa-aNNANa-saNAo cautthapadeNaM nnetvyaao| 11. dRSTi, darzana, jJAna, ajJAna aura saMjJA ko bhI caturtha pada se (aguru-laghu) jAnanA caahie| ____11. Drishti (outlook), darshan (perception/faith), jnana (knowledge), f ajnana (ignorance) and sanjna (sentience) conform to the fourth term fi (i.e. they are aguru-laghu). 12. hechillA cattAri sarIrA neyavvA tatiyaeNaM pdennN| kammayaM cautthaeNaM pdennN| 12. Adi ke cAroM zarIroM-audArika, vaikriya, AhAraka aura taijaszarIra-ko tRtIya pada se (guru-laghu) jAnanA cAhie, tathA kArmaNazarIra ko caturtha pada se (aguru-laghu) jAnanA caahie| 12. The first four types of shariras (bodies), audarik (gross physical), vaikriya (transmutable), aahaarak (telemigratory) and taijas (fiery) conform to the third term (i.e. they are guru-laghu) and the karmic body conforms to the fourth term (i.e. it is aguru-laghu). 13. maNajogoM vaijogo cautthaeNaM pdennN| kAyajogo tatieNaM pdennN| 13. manoyoga aura vacanayoga ko caturtha pada se (aguru-laghu) aura kAyayoga ko tRtIya pada se 5. (guru laghu) jAnanA caahie| 13. Manoyoga (mind association) and vachan yoga (speech association) conform to the fourth term (i.e. they are aguru-laghu) and kaya yoga (body association) conforms to the third term (i.e. it is guru-laghu). Wan bhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabhabha E55555 Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting $$$$ $$ 55555555555559 bhagavatIsUtra (1) (198) Bhagavati Sutra (1)

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8 ) ) ) ) ) ) ) ) ) ) Wan 555555555555555555555 ) ) ) ) ) )) ... 14. sAgArovaogo aNAgArovaogo cautthaeNaM pdennN| ma 14. sAkAropayoga aura anAkAropayoga ko caturtha pada se jAnanA caahie| 14. Saakaaropayoga (elaborate cognition) and anaakaaropayog (cursory cognition) conform to the fourth term (i.e. they are aguru-laghu). 15. savvadavyA savvapadesA savvapajjavA jahA poggalatthikAo (su. 8) / 15. sarvadravya, sarvapradeza aura sarvaparyAya pudgalAstikAya ke samAna samajhanA caahie| 15. As has been said about pudgalastikaya (matter entity) so should also be read for sarva dravya (all substances), sarva pradesh (all sections) and sarva paryaya (all modes). 16. tIyaddhA aNAgataddhA sambaddhA cauttheNaM pdennN| ma 16. atItakAla, anAgata (bhaviSya) kAla aura sarvakAla cauthe pada se arthAt aguru-laghu jAnanA caahie| ____16. Ateet kaal (past), anagat kaal (future) and sarva kaal (all time) conform to the fourth term (i.e. they are aguru-laghu). vivecana : guru-laghu Adi kI vyAkhyA-guru kA artha hai-bhaarii| bhArI vastu hotI hai, jo pAnI para rakhane se DUba jAtI hai; jaise-patthara aadi| laghu kA artha hai-hlkii| halkI vaha vastu hai, jo pAnI para rakhane se nahIM DUbatI / hai balki UrdhvagAmI ho; jaise-lakar3I aadi| tirachI jAne vAlI vastu guru-laghu hai, jaise-vaayu| sabhI arUpI dravya // 5 aguru laghu haiM; jaise-AkAza Adi, tathA kArmaNapudgala aadi| koI-koI rUpI pudgala catuHsparzI (caupharasI) pudgala bhI aguru-laghu hote haiN| aSTasparzI (aThapharasI) pudgala guru-laghu hote haiN| yaha saba vyavahAranaya kI / OM apekSA se hai| nizcayanaya kI apekSA se koI bhI dravya ekAnta-guru yA ekAnta-laghu nahIM hai| ____ avakAzAntara-caudaha rAjU parimANa puruSAkAra loka meM nIce kI ora 7 pRthviyA~ (naraka) haiN| prathama pRthvI ke nIce ghanodadhi, usake nIce ghanavAta, usake nIce tanuvAta hai aura tanuvAta ke nIce AkAza hai| isI krama se sAtoM narakapRthviyoM ke nIce 7 AkAza haiM, inheM hI avakAzAntara kahate haiN| ye avakAzAntara AkAzarUpa hone se aguru laghu haiN| (vRtti, patrAMka 96-97) Elaboration-Guru means heavy or with downward movement. A heavy thing is that which sinks in water, such as stone. Laghu means light or with upward movement. A light thing is that which does not sink in but floats on water, such as wood. A thing having transverse movement 45 is called guru-laghu, such as air. All formless things are aguru-laghu, such as space. Karma particles are also aguru-laghu. Some matter particles having form, those with four attributes of touch, are also aguru-laghu. Matter particles with eight attributes of touch are guru-laghu. All these qualities are from the phenomenal or empirical viewpoint (Vyavahara naya). From noumenal or transcendental viewpoint (Nischaya naya) no substance is singularly heavy or singularly light. )) )) ) )) )) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhh ))) ) )) ))) | prathama zataka : navama uddezaka (199) First Shatak: Ninth Lesson | 2454555555555555555555555555555555555550 Wan

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)))555555555 58 )))) Avakashantar-In the lower section of the Lok (occupied space) resembling human form and having an expanse of 14 Raiju (a conceptual linear measure) there are seven prithvis (hells), one below the other. Below the first hell there is ghanodadhi (dense water) followed by ghanavaat (dense air), then tanuvaat (rarefied air) and lastly space. In this order there are seven sections of space under the seven hells. These layers of empty space are called avakashantar or intervening space. As it 51 is nothing but space it is aguru-laghu. (Vritti, leaves 96-97) zramaNanirgranthoM ke lie prazasta NOBLE QUALITIES OF ASCETICS 17. [pra. ] se nUNaM bhaMte ! lApaviyaM appicchA amucchA agehI apaDibaddhatA samaNANaM NiggaMthANaM pasatthaM ? [u. ] haMtA, goyamA ! lAghaviyaM jAva pstthN| 17. [pra. ] bhagavan ! kyA lAghava, alpa icchA, amUrchA, anAsakti (agRddhi) aura apratibaddhatA, Wan ye zramaNanirgranthoM ke lie prazasta haiN| [u. ] hA~, gautama ! lAghava yAvat apratibaddhatA prazasta haiN| ma 17. [Q.] Bhante ! Are the qualities of laaghav (lightness in terms of ' possessions and passions), alp-ichchha (limited desires), amurchchha (absence of obsession), agriddhi (absence of covetousness) and apratibaddhata (seclusion or detachment) noble for Shraman Nirgranthas (Jain ascetics) ? [Ans.) Yes, Gautam ! The qualities of laaghav (lightness in terms of possessions and passions), ... and so on up to... apratibaddhata (seclusion OM or detachment) are noble. 18. [pra. ] se nUNaM bhaMte ! akohattaM amANattaM amAyattaM alobhattaM samaNANaM niggaMthANaM pasatthaM ? / [u.] haMtA, goyamA ! akohattaM jAva pstthN| 18. [pra. ] bhagavan ! krodharahitatA, mAnarahitatA, mAyArahitatA aura alobhatva, kyA ye zramaNanirgranthoM ke lie prazasta haiM ? [u. ] hA~, gautama ! krodharahitatA yAvat alobhatva, ye saba zramaNanirgranthoM ke lie prazasta haiN| ____18. [Q.] Bhante ! Are the qualities of absence of anger, absence of conceit, absence of deceit and absence of greed noble for Shraman Nirgranthas (Jain ascetics)? 9 [Ans.) Yes, Gautam ! The qualities of absence of anger, ... and so on up to... absence of greed are noble. ) ) 5555555555555555555555555555555555555555 ))))) ) | bhagavatIsUtra (1) (200) Bhagavati Sutra (1)

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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 $$$$$ 19. [pra. ] se nUNaM bhaMte ! kaMkhApadose khINe samaNe niggaMthe aMtakare bhavati ? aMtimasarIrie vA, bahumohe vi ya NaM pulviM viharittA aha pacchA saMvuDe kAlaM kareti tao pacchA sijhati bujjhati, muccati ? jAva aMtaM karei ? [u. ] haMtA goyamA ! kaMkhApadose khINe jAva aMtaM kreti| 19. [pra. ] bhagavan ! kyA kAMkSApradoSa kSINa hone para zramaNanirgrantha antakara athavA antima (carama) zarIrI hotA hai ? athavA pUrvAvasthA meM bahuta moha vAlA hokara viharaNa kare aura phira saMvRta (saMvarayukta) hokara mRtyu prApta kare, to kyA tatpazcAt vaha siddha, buddha, mukta hotA hai, yAvat saba duHkhoM kA anta karatA hai? [u. ] hA~, gautama ! kAMkSApradoSa naSTa ho jAne para yAvat saba duHkhoM kA anta karatA hai| 19. (Q.) Bhante ! On the destruction of dogma of other faith (kaanksha pradosh) does an ascetic become capable of terminating the cycles of rebirth during that life time (antakar) or does he reincarnate for the last time (charam-shariri) ? Also, if he initially moves about with excessive fondness but later blocks the inflow of karmas completely and then dies, does he become perfected (Siddha), enlightened (buddha), liberated (mukta), ... and so on up to... end all miseries? [Ans.] Yes, Gautam ! On the destruction of dogma of other faith (kaanksha pradosh) an ascetic becomes capable of... and so on up to... end all miseries. vivecana : lAghava Adi padoM ke artha-lAghava-zAstramaryAdA se bhI alpa upadhi rkhnaa| alpecchA-AhArAdi meM alpa abhilASA rkhnaa| amUrchA-apane pAsa rahI upadhi meM bhI mamatva (saMrakSaNAnubandha) na rkhnaa| agRddhiAsakti kA abhaav| arthAt-bhojanAdi ke paribhogakAla meM anAsakti rkhnaa| apratibaddhatA-svajanAdi yA dravyakSetrAdi meM sneha yA rAga ke bandha ko kATa ddaalnaa| kAMkSApradoSa-anya darzanoM kA Agraha-Asakti athavA raag| isakA dUsarA nAma kAMkSApradveSa bhI hai| jisakA Azaya hai-jisa bAta ko pakar3a rakhA hai, usase viruddha yA bhinna bAta para dveSa honaa| (vRtti, patrAMka 97) ___Elaboration-Laaghav-to have less possessions, even lesser than what is prescribed in scriptures. Alpechchha-to have minimal desire for food and other things. Amurchchha--absence of obsession for the limited possessions. Agriddhi-absence of covetousness for food and other things specially during consumption and use. Apratibaddhata-seclusion or detachment leading to breaking ties with kinfolk, material things and specific areas. Kaanksha pradosh-dogma of and obsession for other faith. It also means kaanksha pradvesh or dislike and aversion for anything contrary to one's ideas and beliefs. (Vritti, leaf 97) First Shatak: Ninth Lesson prathama zataka : navama uddezaka (201) 55555555555555)))) ))))))) ))))

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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 ) )) ))) )) ) ))) ) ) ) )) )) __ AyuSyabandha ke sambandha meM anya tIrthika OTHER VIEWS ABOUT LIFE-SPAN BONDAGE 20. [pra. ] annautthiyA NaM bhaMte ! evamAikkhaMti evaM bhAseMti evaM paNNaveti evaM parUveti-"evaM khalu ege jIve egeNaM samaeNaM do AuyAI pagareti, taM jahA-ihabhaviyAuyaM ca, parabhaviyAuyaM c| jaM samayaM ihabhaviyAuyaM pakareti samayaM parabhaviyAuyaM pakareti, jaM samayaM parabhaviyAuyaM pakareti taM samayaM ihabhaviyAuyaM pakarei; ihabhaviyAuyassa pakaraNayAe parabhaviyAuyaM pakarei, parabhaviyAuyassa pagaraNatAe ihabhaviyAuyaM pkreti| evaM khalu ege jIve egeNaM samaeNaM do AuyAiM pakareti, taM.-ihabhaviyAuyaM ca, parabhaviyAuyaM c|" se kahametaM bhaMte ! evaM ? ___ [u. ] goyamA ! jaM NaM te aNNautthiyA evamAikkhaMti jAva parabhaviyAuyaM c| je te evamAhaMsu micchaM te evmaahNsu| ahaM puNa goyamA ! evamAikkhAmi jAva parUvemi-evaM khalu ege jIve egeNaM samaeNaM egaM AuyaM pakareti, taM jahA-ihabhaviyAuyaM vA, parabhaviyAuyaM vA; jaM samayaM ihabhaviyAuyaM pakareti No taM samayaM / parabhaviyAuyaM pakareti, jaM samayaM parabhaviyAuyaM pakarei No taM samayaM ihabhaviyAuyaM pakarei; ihabhaviyAuyassa pakaraNatAe No parabhaviyAuyaM pakareti, parabhaviyAuyassa pakaraNatAe No ihabhaviyAuyaM pkreti| evaM khalu ege jIve egeNaM samaeNaM egaM AuyaM pakareti, taM.-ihabhaviyAuyaM vA, parabhaviyAuyaM vaa| sevaM bhaMte ! sevaM bhaMte ! tti bhagavaM goyame jAva vihrti| 20. [pra. ] bhagavan ! anyatIrthika isa prakAra kahate haiM, isa prakAra vizeSa rUpa se kahate haiM, isake prakAra batAte haiM aura isa prakAra kI prarUpaNA karate haiM ki eka jIva eka samaya meM do AyuSya bA~dhatA hai, . vaha isa prakAra hai-isa bhava kA AyuSya aura parabhava kA aayussy| jisa samaya isa bhava kA AyuSya bA~dhatA hai, usa samaya parabhava kA AyuSya bA~dhatA hai aura jisa samaya parabhava kA AyuSya bA~dhatA hai, usa samaya isa bhava kA AyuSya bA~dhatA hai| isa bhava kA AyuSya bA~dhane se parabhava kA AyuSya bA~dhatA hai aura parabhava kA AyuSya bA~dhane se isa bhava kA AyuSya bA~dhatA hai| isa prakAra eka jIva eka samaya meM do AyuSya bA~dhatA hai-isa bhava kA AyuSya aura parabhava kA aayussy| bhagavan ! kyA yaha isI prakAra hai ? [u. ] gautama ! anyatIrthika jo isa prakAra kahate haiM, yAvat isa bhava kA AyuSya aura parabhava kA AyuSya (bA~dhatA hai); unhoMne jo aisA kahA hai, vaha mithyA kahA hai| he gautama ! maiM isa prakAra kahatA hU~, yAvat prarUpaNA karatA hU~ ki eka jIva eka samaya meM eka AyuSya bA~dhatA hai aura vaha yA to isa bhava kA AyuSya bA~dhatA hai athavA parabhava kA AyuSya bA~dhatA hai| jisa samaya isa bhava kA AyuSya bA~dhatA hai, usa samaya parabhava kA AyaSya nahIM bA~dhatA aura jisa samaya parabhava kA AyuSya bA~dhatA hai, usa samaya ke isa bhava kA AyuSya nahIM baaNdhtaa| tathA isa bhava kA AyuSya bA~dhane se parabhava kA AyuSya aura parabhava kA AyuSya bA~dhane se isa bhava kA AyuSya nahIM baaNdhtaa| isa prakAra eka jIva eka samaya meM eka AyuSya bA~dhatA hai-isa bhava kA AyuSya athavA parabhava kA aayussy| ___'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai ; aisA kahakara bhagavAna gautama svAmI + yAvat vicarate haiN| ))) )) )) )) ) )) )) )) )) Wan ) | bhagavatIsUtra (1) (202) Bhagavati Sutra (1) Ri Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$

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35555555555555555555555 F F F F 5 20. [Q.] Bhante! People of other faiths say, assert, elaborate and propagate that a jiva (living being/soul) in one instant acquires two ayushya (karmas determining life-spans)--the span of this life and the span of the next life. While acquiring the ayushya for this life he also fi acquires ayushya for next life and while acquiring the ayushya for next life he also acquires ayushya for this life. By acquiring the ayushya for this life he acquires ayushya for next life and by acquiring the ayushya for next life he acquires ayushya for this life. Thus in one instant a jiva fi acquires two ayushya (life-span determining karmas)-the span of this life and the span of the next life. Bhante ! Is it so ? 5 F Fi Fi F F ENENEN 455 F [Ans.] Gautam ! As regards people of other faiths who say... and so on up to... acquires two ayushya (life-span determining karmas)-the span of this life and the span of the next life, what they say is false. Gautam ! 45 Here is what I say, assert, elaborate and propagate that a jiva (living F being/soul) in one instant acquires just one ayushya (karmas determining life-span)-either the span of this life or the span of the next life. While acquiring the ayushya for this life he does not acquire ayushya for next life and while acquiring the ayushya for next life he does not acquires ayushya for this life. By acquiring the ayushya for this F life he does not acquire ayushya for next life and by acquiring the ayushya for next life he does not acquire ayushya for this life. Thus in one instant a jiva acquires just one ayushya (life-span determining karmas) either the span of this life or the span of the next life. 455 F F F 45 F F LI LE - F F "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : do AyuSyabandha kyoM nahIM ? - yadyapi AyuSyabandha ke samaya jIva isa bhava ke AyuSya ko vedatA hai aura parabhava ke AyuSya ko bA~dhatA hai, kintu utpanna hote hI yA isI bhava meM eka sAtha do AyuSyoM kA bandha nahIM karatA; anyathA, isa bhava meM kiye jAne vAle dAna-dharma Adi saba vyartha ho jaayeNge| (vRtti, patrAMka 98-99) Elaboration-Why negation of dual bondage ?-Although at the time of acquiring bondage of life-span determining karmas a living being experiences the karmas of this life-span and acquires the karmas of next life-span; however, on rebirth or after that he does not acquire karmas for two life-spans at the same time. This is because if he could do so all pious and religious activities like charity would become worthless. (Vritti, leaf 98-99) prathama zataka : navama uddezaka (203) Wan Wan First Shatak: Ninth Lesson 1555555555555555555555555555558

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) ) ) ) )) )) ) + kAlasyaveSiputra kA samAdhAna QUERY OF KAALASYAVESHIPUTRA OM 21. [1] teNaM kAleNaM teNaM samaeNaM pAsAvaccije kAlAsavesiyaputte NAmaM aNagAre jeNeva therA ma bhagavaMto teNeva uvAgacchati, uvAgacchittA there bhagavaMte evaM vayAsI-therA sAmAiyaM na jANaMti, therA sAmAiyassa aTuM na yANaMti, therA paccakkhANaM na yANaMti, therA paccakkhANassa aTuM na yANaMti, therA saMjamaM mana yANaMti, therA saMjamassa aTuM na yANaMti, therA saMvaraM na yANaMti, therA saMvarassa aTuM na yANaMti, therA * vivegaM na yANaMti, therA vivegassa aTuM na yANaMti, therA viussagaM na yAti, therA viussaggassa aTTha fa na yaannNti| . 21. [1] usa kAla (bhagavAna pArzvanAtha ke nirvANa ke lagabhaga 250 varSa pazcAt) aura usa ma samaya (bhagavAna mahAvIra ke zAsanakAla) meM pApityIya (pArzvanAtha kI paramparA ke ziSyAnuziSya) ma kAlAsyaveSiputra (vaizyaputra kAlAsa) nAmaka anagAra jahA~ (bhagavAna mahAvIra ke) sthavira (zrutavRddha OM ziSya) bhagavAna virAjamAna the, vahA~ gye| unake pAsa Akara sthavira bhagavantoM se unhoMne isa prakAra + kahA-'he sthaviro ! Apa sAmAyika ko nahIM jAnate, sAmAyika kA artha nahIM jAnate; Apa pratyAkhyAna ko nahIM jAnate aura pratyAkhyAna kA artha nahIM jAnate; Apa saMyama ko nahIM jAnate aura saMyama kA artha fa nahIM jAnate; Apa saMvara ko nahIM jAnate aura saMvara kA artha nahIM jAnate; he sthaviro ! Apa viveka ko nahIM jAnate aura viveka kA artha nahIM jAnate haiM, tathA Apa vyutsarga ko nahIM jAnate aura na vyutsarga kA OM artha jAnate haiN|' 21. [1] Bhante ! During that period (about 250 years after the nirvana of Bhagavan Parshva Naath) of time (period of influence of Bhagavan Mahavir) an ascetic from the lineage of Bhagavan Parshva Naath named Kaalasyaveshiputra (Kalas, the son of a merchant) went where sthavirs (scholarly ascetics, disciples of Bhagavan Mahavir) were sitting. Approaching the sthavirs he said-0 Sthavirs ! You neither know Samayik (equanimity) nor its meaning; you neither know Pratyakhyan 41 (renunciation) nor its meaning; you neither know Samyam (ascetic discipline) nor its meaning; you neither know Samvar (blockage of inflow \ of karmas) nor its meaning; also, O Sthavirs ! You neither know Vivek (sagacity) nor its meaning; and you neither know Vyutsarg (dissociation from the body) lior its meaning. [2] tae NaM te therA bhagavaMto kAlAsavesiyaputtaM evaM vayAsI-jANAmo NaM ajjo ! sAmAiyaM, jANAmo NaM ajjo ! sAmAiyassa aTTha jAva jANAmo NaM ajjo ! viussaggassa atteN| [2] taba una sthavira bhagavantoM ne kAlAsyaveSiputra anagAra se isa prakAra kahA-'he Arya ! hama # sAmAyika ko jAnate haiM, sAmAyika kA artha bhI jAnate haiM, yAvat hama vyutsarga ko jAnate haiM aura vyutsarga . ma kA artha bhI jAnate haiN|' Wan 55555555555555555555555555555558 ) ) ) Ting Ting Ting Ting Ting Ting Ting FFFFFTing 35555555)))) (204) Bhagavati Sutra (1) bhagavatIsUtra (1) 89555555555) phradhadhadhaka58

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Wan ) )) )))))))) ) )))))) ))) ) [2] At this those Sthavir Bhagavans replied to KaalasyaveshiputraO Arya ! We know Samayik (equanimity) as well as its meaning... and so on up to... we know Vyutsarg (dissociation from the body) as well meaning. _[pra. 3 ] tae NaM se kAlAsavesiyaputte aNagAre te there bhagavaMte evaM vayAsI-jati NaM ajjo ! tunbhe jANaha sAmAiyaM, jANaha sAmAiyassa aTuM jAva jANaha viussaggassa aTTa kiM bhe ajjo ! sAmAie ? kiM bhe ajjo ! sAmAiyassa aTTe ? jAva kiM bhe viussaggassa aTThe ? [u. 4 ] tae NaM therA bhagavaMto kAlAsavesiyaputtaM aNagAraM evaM vayAsI-AyA Ne ajjo ! sAmAie, AyA Ne ajjo ! sAmAiyassa aTTe jAva viussaggassa atte| [pra. 3 ] usake pazcAt kAlAsyaveSiputra anagAra ne una sthavira bhagavantoM se isa prakAra kahA-he Arya ! yadi Apa sAmAyika ko (jAnate haiM) aura sAmAyika ke artha ko jAnate haiM, yAvat vyutsarga ko evaM vyutsarga ke artha ko jAnate haiM, to batalAiye ki (Apake matAnusAra) sAmAyika kyA hai aura sAmAyika kA artha kyA hai ? yAvat vyutsarga kyA hai aura vyutsarga kA artha kyA hai ? [u. 4 ] taba una sthavira bhagavantoM ne isa prakAra kahA ki-he Arya ! hamArI AtmA sAmAyika hai, hamArI AtmA sAmAyika kA artha hai; yAvat hamArI AtmA vyutsarga hai, hamArI AtmA hI vyutsarga kA artha hai| IQ. 3] Kaalasyaveshiputra then asked further from the SthavirsO Arya ! If you know Samayik (equanimity) as well as its meaning... and so on up to... know Vyutsarg (dissociation from the body) as well as its meaning then tell me what (according to you) is Samayik (equanimity) and its meaning... and so on up to... Vyutsarg (dissociation from the body) and its meaning ? [Ans. 4] At this those Sthavir Bhagavans replied-0 Arya ! Our soul is Samayik (equanimity) and our soul is its meaning... and so on up to... our soul is Vyutsarg (dissociation from the body) our soul is its meaning. [pra. 5] tae NaM se kAlAsavesiyaputte aNagAre there bhagavaMte evaM vayAsI-jati bhe ajjo ! AyA sAmAie, AyA sAmAiyassa aTThe evaM jAva AyA viussaggassa aTTe, avahaTu koha-mANa-mAyAlobhe kimaTai ajjo ! garahaha ? [u. ] kAlAsa ! sNjmtttthyaae| [pra. 5 ] isa para kAlAsyaveSiputra, anagAra ne una sthavira bhagavantoM se isa prakAra pUchA-'he Aryo ! yadi AtmA hI sAmAyika hai, AtmA hI sAmAyika kA artha hai aura isI prakAra yAvat AtmA hI vyutsarga prathama zataka: navama uddezaka (205) First Shatak: Ninth Lesson 555555555)) )))))) ))))) ))

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************************************************* phaphaphaphaphaphaphaphaphapha hai tathA AtmA hI vyutsarga kA artha hai, to Apa krodha, mAna, mAyA aura lobha kA parityAga karake krodhAdi kI garhA - nindA kyoM karate haiM ?" [u. ] he kAlAsa ! hama saMyama ke lie krodha Adi kI gartA karate haiM / [Q. 5] Kaalasyaveshiputra then asked further from the Sthavirs O Arya ! If soul is Samayik ( equanimity) and soul is its meaning... and so on up to... soul is Vyutsarg (dissociation from the body) and soul is its meaning then why do you abstain from anger, conceit, deceit and greed, and censure (garha) them ? [Ans.] O Kalas ! We censure (garha) anger and other passions for the sake of Samyam ( ascetic-discipline). [pra. 6 ] se bhaMte ! kiM garahA saMjame ? agarahA saMjame ? [ u. ] kAlAsa ! garahA saMjame, no agarahA saMjame, garahA vi ya NaM savvaM dosaM paviNeti, savvaM bAliyaM pariNA evaM khuNe AyA saMjame uvahite bhavati, evaM khu Ne AyA saMjame uvacite bhavati, evaM khuNe AyA saMjame udvite bhavati / [pra. 6 ] to 'he bhagavan ! kyA garhA (karanA) saMyama hai yA agarhA (karanA) saMyama hai ?' [ u. ] he kAlAsa ! garhA (pApoM kI nindA) saMyama hai, agarhA saMyama nahIM hai| garhA saba doSoM ko dUra karatI hai - AtmA samasta mithyAtva ko jAnakara garhA dvArA doSanivAraNa karatA hai| isa prakAra hamArI AtmA saMyama meM puSTa hotI hai aura isI prakAra hamArI AtmA saMyama meM upasthita hotI hai| [Q. 6] Then Bhante ! Is censure ascetic-discipline or non-censure ascetic-discipline ? 22. [ 1 ] ettha NaM se kAlAsavesiyaputte aNagAre saMbuddhe there bhagavaMte vaMdati NamaMsati, 2 evaM vayAsI - etesi NaM bhaMte ! padANaM puvviM aNNANayAe asavaNayAe abohIe aNabhigameNaM adiTThAI astANaM amuyANaM aviNNAyANaM avvogaDANaM avvocchinnANaM aNijjUDhANaM aNuvadhAritANaM eyamaTThe No saddahie, No pattie, No roie / idANi bhaMte ! etasiM payANaM jANayAe savaNayAe bohIe abhigameNaM diTThANaM suyANaM muyANaM viNNAyANaM vogaDANaM vocchinnANaM NijjUDhANaM uvadhAriyANaM eyamaTThe saddahAmi, pattiyAmi, romi / evameyaM se jaheyaM tubbhe vadaha / [Ans.] O Kalas! Censure (of sins) is ascetic-discipline and noncensure is not ascetic-discipline. Censure removes all faults. Knowing 5 all that is unrighteous, the soul removes all faults through censure. Thus our soul enhances discipline and thus our soul transcends into discipline. bhagavatIsUtra (1) (206) phaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (1) 27959595959595555 5 5 5 5 5 5 5 5 5 5 5 555 55559595955555 5 5 5 55 5 5 55 55 2 Wan

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phra 22. [ 1 ] (sthavira bhagavantoM kA uttara sunakara ) vaha kAlAsyaveSiputra anagAra bodha ko prApta hue aura unhoMne sthavira bhagavantoM kI vandanA kI, namaskAra kiyA, vandanA - namaskAra karake isa prakAra kahA'he bhagavan ! ina (pUrvokta) padoM ko na jAnane se pahale sune hue na hone se, bodha na hone se abhigama (jJAna) na hone se, dRSTa na hone se, vicArita (soce hue) na hone se, sune hue na hone se, vizeSa rUpa se na jAnane se, kahe hue na hone se, anirNIta hone se, uddhRta na hone se aura ye pada avadhAraNa kiye hue na hone se, isa artha meM zraddhA nahIM kI thI, pratIti nahIM kI thI, ruci nahIM kI thI; kintu bhagavan ! aba ina (padoM) ko jAna lene se, suna lene se, bodha hone se, abhigamana hone se, dRSTa hone se, cintita ( cintana kiye hue) hone se, zruta (sune hue) hone se, vizeSa jAna lene se, (Apake dvArA) kathita hone se, nirNIta hone se, uddhRta hone se aura ina padoM kA avadhAraNa karane se isa artha (kathana) para maiM zraddhA karatA hU~, pratIti karatA hU~; ruci karatA hU~, he bhagavan ! Apa jo yaha kahate haiM, vaha yathArtha hai, vaha isI prakAra hai / ' 22. [1] (On hearing the reply from Sthavirs) Kaalasyaveshiputra got enlightened and paid homage and obeisance to them. After doing that he said -- 'Bhante ! As I was ignorant of these statements (aforesaid), as I never heard them, never knew them, never had knowledge of them, never perceived them, never thought about them, never acquired them, never thoroughly understood them, was never told about them, never determined them, never was cited them and never having accepted them, I did not have reverence, faith and interest in them. But now, Bhante ! Becoming aware of these statements ( aforesaid ), having heard them, having known them, having acquired knowledge of them, having perceived them, having thought about them, having acquired them, having thoroughly understood them, having been told about them ( by you), having determined them, being cited them and having accepted them, I now have reverence, faith and interest in them. Bhante ! Indeed that is so. Indeed that is true. ' [ 2 ] tae NaM te therA bhagavaMto kAlAsavesiyaputtaM aNagAraM evaM vayAsI - saddahAhi ajjo ! pattiyAhi ajjo ! roehi ajjo ! se jaheyaM amhe badAmo / [ 2 ] taba una sthavira bhagavantoM ne kAlAsyaveSiputra anagAra se isa prakAra kahA - 'he Arya ! hama jaisA kahate haiM usa para vaisI hI zraddhA karo, Arya ! usa para pratIti karo, Arya ! usameM ruci rkho|' [2] Then those Sthavir Bhagavants said to KaalasyaveshiputraO Arya ! Have reverence in them. O Arya ! Have faith in them. O Arya ! Have interest in them. They are as we have said. 23. [ 1 ] tae NaM se kAlAsavesiyaputte aNagAre there bhagavaMte vaMdai namaMsai, 2 evaM vadAsI - icchAmi bhaMte! tubbhaM aMtie cAujjAmAo dhammAo paMcamahavvaiyaM sapaDikkamaNaM dhammaM uvasaMpajittANaM viharittae / ahaM devAppiyA ! mA paDibaMdhaM kareha / prathama zataka : navama uddezaka phra (207) First Shatah: Ninth Lesson

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan phaphaphaphaphapha 23. [ 1 ] tatpazcAt kAlAsyaveSiputra anagAra ne una sthavira bhagavantoM ko vandanA kI, namaskAra 5 kiyA aura taba vaha isa prakAra bole- 'he bhagavan ! pahale maiMne (bhagavAna pArzvanAtha kA) cAturyAma - dharma phra svIkAra kiyA hai, aba maiM Apake pAsa pratikramaNa sahita paMcamahAvratarUpa dharma svIkAra karake vicaraNa karanA cAhatA hU~ / ' (sthavira - ) 'he devAnupriya ! jaise tumheM sukha ho, vaise karo / parantu ( isa zubha kArya meM) vilamba ( pratibandha) na kro|' 28. [1] After that Kaalasyaveshiputra paid homage and said 'Bhante! Earlier I got initiated in the four dimensional religion (of Bhagavan Parshva Naath), now I wish to accept the religion of five great vows and pratikraman (critical review or self-appraisal) from you and follow the codes. (Sthavirs) "Beloved of gods ! Do as you please without any delay." [2] tae NaM se kAlAsavesiyaputte aNagAre there bhagavaMte vaMdai namasai, vaMdittA, namaMsittA cAjjAmAo dhammAo paMcamahavvaiyaM sapaDikkamaNaM dhammaM uvasaMpajjittANaM viharai / [ 2 ] tadanantara kAlAsyaveSiputra anagAra ne sthavira bhagavantoM ko vandanA kI, namaskAra kiyA aura phira cAturyAma dharma ke sthAna para pratikramaNa sahita paMcamahAvratAtmaka dharma svIkAra kiyA aura vicaraNa karane lage / [2] After that Kaalasyaveshiputra paid homage and obeisance and instead of the four dimensional religion accepted the religion of five great vows and pratikraman and commenced adhering to the codes. 24. tae NaM se kAlAsavesiyaputte aNagAre bahUNi vAsANi sAmaNNapariyAgaM pAuNai, pAuNittA pha jassAe kIrai naggabhAve muNDabhAve aNhANayaM adaMtadhuvaNayaM acchattayaM aNovAhaNayaM bhUmisejjA phalagasejjA kaTThasejjA kesaloo baMbhaceravAso paragharapaveso laddhAvaladdhI, uccAvayA gAmakaMTagA bAvIsaM parisahovasaggA ahiyAsijjati tamaTTha ArAhei, ArAhittA caramehiM ussAsa- nIsAsehiM siddhe buddhe mukke parinibbuDe dukkhapaNe / 24. isake pazcAt kAlAsyaveSiputra anagAra ne bahuta varSoM taka zramaNaparyAya (sAdhutva) kA pAlana kiyA aura jisa prayojana se nagnabhAva, muNDabhAva, asnAna, adantadhAvana, chatravarjana, pairoM meM jUte na pahananA, bhUmizayana, phalaka (paTTe) para zayyA, kASTha para zayana, kezaloca, brahmacaryavAsa, bhikSArtha gRhasthoM ka ke gharoM meM praveza, lAbha aura alAbha (sahanA) abhISTa bhikSA prApta hone para harSita na honA aura bhikSA na milane para khinna na honA), anukUla aura pratikUla, indriyasamUha ke lie kaNTakasama cubhane vAle kaThora ityAdi bAIsa parISahoM ko sahana karanA, ina saba (sAdhanAoM) ko svIkAra kiyA, usa abhISTa kI samyaka rUpa se ArAdhanA kI aura antima ucchvAsa - niHzvAsa dvArA siddha, buddha, mukta hue aura samasta duHkhoM se rahita hue / zabdAdi prayojana Wan bhagavatIsUtra (1) (208) 2595959595959595959595959 59555 555595555955 5 5952 Bhagavati Sutra (1) Wan phra Wan

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phaphaphaphaphaphaphaphapha 24. After that ascetic Kaalasyaveshiputra lead ascetic life for many years. At the last moment on achieving the ultimate goal for which he underwent and endured various hardships, such as-remaining unclad (nagnabhaava or detached from body); tonsured (mundabhaava or renouncing mundane relations and passions); giving up bathing (asnana ); not cleaning teeth (adantadhavan); giving up use of umbrella and sandals (achhatrak and anopahanagam); lying on ground (bhumishayan); lying on wooden plank (phalak shayan and kaashta shayan); pulling out hair (kesh lunchan); practicing celibacy (brahmacharyavaas); visiting houses of other people to seek alms; remaining equanimous irrespective of getting alms or not; ignoring rude neglect by others; tolerating favourable and unfavourable afflictions including thorn-like piercing words and other twenty two kinds of physical afflictions, he accepted all these practices, immaculately observed them and with the last breath became perfect (Siddha), enlightened (buddha ), liberated (mukta), free of cyclic rebirth (parinivrit) and ended all miseries. vivecana H sthaviroM ke uttara kA vizleSaNa - sthaviroM kA uttara nizcayanaya kI dRSTi se hai / guNa aura guNI meM tAdAtmya-abhedasambandha hotA hai / isa dRSTi se AtmA (guNI ) aura sAmAyika (guNa) abhinna haiM / AtmA ko sAmAyika Adi aura sAmAyika Adi kA artha kahanA isa (nizcaya) dRSTi se yuktiyukta hai / vyavahAranaya kI apekSA se AtmA aura sAmAyika Adi pRthak-pRthak hone se sAmAyika Adi chaha padoM kA artha isa prakAra hogA sAmAyika - zatru-mitra para samabhAva / pratyAkhyAna - navakArasI, porasI Adi kA niyama karanA / saMyamapRthvIkAyAdi jIvoM kI yatanA- rakSA karanA / saMvara-pA~ca indriyoM tathA mana ko vaza meM rakhanA / viveka - viziSTa bodha - jJAna / vyutsarga- zArIrika halana calana banda karake usa para se mamatva haTAnA / inakA prayojana-sAmAyika kA artha-naye karmoM kA bandha na karanA, prAcIna karmoM kI nirjarA karanA / pratyAkhyAna kA prayojana - AsravadvAroM ko rokanA / saMyama kA prayojana - Asravarahita honA / saMvara kA prayojana - indriyoM aura mana kI pravRtti ko rokakara Asravarahita honA / viveka kA prayojana - heya kA tyAga, jJeya kA jJAna aura upAdeya kA grahaNa karanA / vyutsarga kA prayojana- sabhI prakAra ke saMga se rahita ho jaanaa| Elaboration-Answer of Sthavirs-The Sthavirs replied from the noumenal or transcendental viewpoint (Nischaya naya). There is an intimate relationship between virtue and virtuous. From this viewpoint soul (virtuous) and samayik (virtue) are inseparable. The statement that soul is equanimity (etc.) and equanimity (etc.) is soul is logically correct from this transcendental angle. From empirical viewpoint equanimity and other virtues are different from soul and there meanings are Samayik-equanimity of feeling for friend and foe. Pratyakhyan-to follow the rules of navakarasi, porasi (vows of fasting for specific period) and other ritual codes. Samyam-discipline of protecting earth-bodied prathama zataka : navama uddezaka fafa (209) First Shatak: Ninth Lesson

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Wan 6 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 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 2 beings and other beings. Samvar-to have restraint over five senses and 5 mind. Vivek - discerning capacity or sagacity. Vyutsarg-to stop 5 activities of the body and rid oneself from fondness for the body. 45 Wan tittttpuu****mimitimitittmi****t****tmilll****miti Wan Wan Goal of these practices-Samayik-to avoid bondage of new karmas and to shed already acquired karmas. Pratyakhyan-to block the sources of inflow of karmas. Samyam-to be free of inflow of karmas. Samvar-to have restraint over five senses and mind and stop the inflow of karmas. Vivek-to abandon the worthless, to know what is worth knowing and to accept what is useful. Vyutsarg-to become completely dissociated. cAroM meM apratyAkhyAna kriyA : samAna rUpa se UNIFORMITY OF NON-RENUNCIATION [u.] goyamA ! aviratiM paDucca; se teNaTTeNaM goyamA ! evaM vuccai seTThissa ya taNuyassa jAva kajjai / 25. [ pra. ] 'bhagavan !' aisA kahakara bhagavAna gautama ne zramaNa bhagavAna mahAvIra svAmI ko vandana namaskAra kiyaa| tatpazcAt ( vandana - namaskAra karake) ve isa prakAra bole- bhagavan ! kyA zreSThI zrImanta 5 aura daridra ko, raMka ko aura kSatriya (rAjA) ko apratyAkhyAna kriyA (pratyAkhyAna kriyA kA abhAva athavA apratyAkhyAnajanya karmabandha) samAna hotI hai ? phra 25. [ pra. ] 'bhaMte !' tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdati nama'sati, 2 evaM vadAsI - se nUnaM bhaMte! seTThissa ya taNuyassa ya kiviNassa ya khattiyassa ya samA ceva apaccakkhANakiriyA kajjai ? [u. ] haMtA, goyamA ! seTThissa ya jAva apaccakkhANakiriyA kajjai / [pra. ] se keNaTTe bhaMte ! [u. ] hA~, gautama ! zreSThI yAvat kSatriya rAjA ( ina saba ) ke dvArA apratyAkhyAna kriyA samAna kI jAtI hai; (arthAt-apratyAkhyAnajanya karmabandha bhI samAna hotA hai / ) [pra. ] bhagavan ! Apa aisA kisa hetu se kahate haiM ? [u. ] gautama ! ( ina cAroM kI) avirati ko lekara, aisA kahA jAtA hai ki zreSThI aura daridra, kRpaNa ( raMka) aura rAjA (kSatriya) ina sabakI apratyAkhyAna kriyA (pratyAkhyAna kriyA se virati yA tajjanyakarmabandhatA) samAna hotI hai| bhagavatIsUtra ( 1 ) 25. [Q.] 'Bhante ! Uttering thus Gautam paid homage and obeisance Wan to Bhagavan Mahavir and submitted-Bhante! Does a merchant and a pauper, a beggar and a king (kshatriya) have the same apratyakhyan - 5 kriya (act and consequence of non-renunciation in terms of karmic bondage)? [Ans.] Yes, Gautam ! A merchant and a pauper, a beggar and a king (kshatriya) have the same apratyakhyan-kriya (act and consequence of non-renunciation in terms of karmic bondage). (210) Wan Bhagavati Sutra (1) phaphaphaphaphaphaphaphaphapha 695959 55 5 5 5 5 5 5 5 5 5955555959595555 5 5 55955 59595959595959595952

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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 (Q.) Bhante ! Why do you say so ? __[Ans.] Gautam ! It is because of the lack of abstinence (avirati), and so it is said that a merchant and a pauper, a beggar and a king (kshatriya) have the same apratyakhyan-kriya (act and consequence of non-renunciation in terms of karmic bondage). AdhAkarma AhArasevana kA phala CONSEQUENCE OF VIOLATING PROHIBITION 26. [pra. ] AhAkammaM NaM bhuMjamANe samaNe niggaMthe kiM baMdhati ? kiM pakareti ? kiM ciNAti ? kiM uvaciNAti ? __ [u. ] goyamA ! AhAkammaM NaM bhuMjamANe AuyavajjAo satta kampappagaDIo siDhilabaMdhaNabaddhAo paNiyabaMdhaNabaddhAo pakarei jAva annupriytttti| [pra. ] se keNaTTeNaM jAva aNupariyaTTai ? [u. ] goyamA ! AhAkammaM NaM bhuMjamANe AyAe dhammaM atikkamati, AyAe dhammaM atikkamamANe puDhavikkAyaM NAvakaMkhati jAva tasakAyaM NAvakaMkhati, jesi pi ya NaM jIvANaM sarIrAiM AhAramAhArei te vi jIve naavkNkhti| se teNaTTeNaM goyamA ! evaM buccai-AhAkammaM NaM bhuMjamANe AuyavajjAo satta kammapagaDIo jAva annupriyttttti| 26. [pra. ] bhagavan ! AdhAkarmadoSayukta AhArAdi kA upabhoga karatA huA zramaNanirgrantha kyA bA~dhatA hai ? kyA karatA hai ? kisakA caya (vRddhi) karatA hai ? aura kisakA upacaya karatA hai ? __ [u. ] gautama ! AdhAkarmadoSayukta AhArAdi kA upabhoga karatA huA zramaNanirgrantha Ayukarma ko chor3akara zithila bandhana se ba~dhI huI sAta karmaprakRtiyoM ko dRr3ha bandhana se ba~dhI huI banA letA hai, yAvatsaMsAra se bAra-bAra paryaTana karatA hai| [pra. ] bhagavan ! isakA kyA kAraNa hai ki, yAvat-vaha saMsAra meM bAra-bAra paryaTana karatA hai? [u. ] gautama ! AdhAkarmI AhArAdi kA upabhoga karatA huA zramaNanirgrantha apane Atmadharma kA atikramaNa karatA hai| apane Atmadharma kA atikramaNa karatA huA pRthvIkAya ke jIvoM kI apekSA (paravAha) nahIM karatA aura yAvat-trasakAya ke jIvoM kI bhI cintA (paravAha) nahIM karatA aura jina jIvoM ke zarIroM kA vaha bhoga karatA hai, una jIvoM kI bhI cintA nahIM krtaa| isa kAraNa he gautama ! aisA kahA gayA hai ki AdhAkarmadoSayukta AhAra bhogatA huA (zramaNa) Ayukarma ko chor3akara sAta karmoM kI zithilabaddha prakRtiyoM ko gAr3habandhana-baddha kara letA hai, yAvat-saMsAra meM bAra-bAra paribhramaNa karatA hai| 26. (Q.) Bhante ! While consuming food (etc.) with adhakarmik fault (food specifically prepared for an ascetic is called adhakarmik food and it is prohibited) what does an ascetic bind ? What does he acquire ? What does he assimilate (chaya) ? and what does he augment (upachaya)? [Ans.] Gautam ! While consuming food (etc.) with adhakarmik fault an ascetic turns the weak bondage of seven species of karmas other than prathama zataka : navama uddezaka (211) First Shatak : Ninth Lesson

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5 ))))) )) )55555555555 Wan )))))))))))))))))))))5555555555555555555 Ayu-karma (life-span determining karma) into strong bondage... and so y Wan on up to... and continues to wander in cycles of rebirth. (Q.J Bhante ! What is the reason for this... and so on up to... continues to wander in cycles of rebirth ? 41 [Ans.] Gautam ! While consuming food (etc.) with adhakarmik fault an ascetic violates the natural duty of his soul (atmadharma). While violating the natural obligation of his soul he does not care for earthbodied beings... and so on up to... he also does not care for mobile beings, he also does not care for the beings whose bodies he enjoys. That is why, Gautam ! It is said that while consuming food (etc.) with adhakarmik fault an ascetic turns the weak bondage of seven species of karmas other than Ayu-harma (life-span determining karma) into strong bondage... and so on up to... and continues to wander in cycles of rebirth. 27. [pra. ] phAsuesaNijjaM NaM bhaMte ! bhuMjamANe kiM baMdhai jAva uvaciNAi ? [u. ] goyamA ! phAsuesaNijjaM NaM bhuMjamANe AuyavajjAo satta kammapayaDIo dhaNiyabaMdhaNabaddhAo siDhilabaMdhaNabaddhAo pakarei jahA saMvuDe NaM (sa. 1, u. 1, su. 11 [ 2 ]) navaraM, AuyaM ca NaM kamma siya baMdhai, siya no bNdhi| sesaM taheva jAva viitiivyti| [pra. ] se keNaTeNaM jAva vItIvayati ? ma [u. ] goyamA ! phAsuesaNijjaM NaM bhuMjamANe samaNe nigaMthe AyAe dhammaM NAikkamati, AyAe dhamma aNatikkamamANe puDhavikkAyaM avakaMkhati jAva tasakAyaM avakaMkhati, jesi pi ya NaM jIvANaM sarIrAiM # AhAreti te vi jIve avakaMkhati, se teNaTeNaM jAva viitiivyti| 27. [pra. ] he bhagavan ! prAsuka aura eSaNIya AhArAdi kA upabhoga karane vAlA zramaNanirgrantha kyA OM bA~dhatA hai ? yAvat kisakA upacaya karatA hai? ___ [u. ] gautama ! prAsuka aura eSaNIya AhAradi bhogane vAlA zramaNanirgrantha Ayukarma ko chor3akara OM sAta karmoM kI dRr3habandhana se baddhA prakRtiyoM ko zithila karatA hai| use saMvRta anagAra ke samAna samajhanA Wan caahie| vizeSatA yaha hai ki Ayukarma ko kadAcit bA~dhatA hai aura kadAcit nahIM baaNdhtaa| zeSa usI prakAra samajhanA cAhie; yAvat saMsAra ko pAra kara jAtA hai| Wan [pra. ] bhagavan ! isakA kyA kAraNa hai ki-yAvat-saMsAra ko pAra kara jAtA hai ? [u. ] gautama ! prAsuka eSaNIya AhArAdi bhogane vAlA zramaNanirgrantha, apane Atmadharma kA ullaMghana ma nahIM krtaa| apane Atmadharma kA ullaMghana na karatA huA vaha zramaNanirgrantha pRthvIkAya ke jIvoM kA jIvana cAhatA hai, yAvat-trasakAya ke jIvoM kA jIvana cAhatA hai aura jina jIvoM kA zarIra usake upabhoga meM AtA hai, unakA bhI vaha jIvana cAhatA hai| isa kAraNa se he gautama ! vaha yAvat-saMsAra ko OM pAra kara jAtA hai| | bhagavatIsUtra (1) (212) Bhagavati Sutra (1)

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27. [Q] Bhante! While consuming pure (prasuk) and acceptable (eshaniya) food (etc.) what does an ascetic bind ?... and so on up to... what does he augment (upachaya)? 555555555555555559 [Ans.] Gautam ! While consuming pure (prasuk) and acceptable (eshaniya) food (etc.) an ascetic turns the strong bondage of seven species of karmas other than Ayu-karma (life-span determining karma) into weak bondage as in case of the ascetic who has stopped the inflow of karmas (samurit). The only difference is that he sometimes acquires and sometimes does not acquire the bondage of Ayu-karma. The rest is as aforesaid... and so on up to... terminates the cycles of rebirth. [Q] Bhante! What is the reason for this... and so on up to... terminates the cycles of rebirth? [Ans.] Gautam ! While consuming pure (prasuk) and acceptable (eshaniya) food (etc.) an ascetic does not violate the natural duty of his soul (atmadharma). While not violating the natural duty of his soul he cares for the life of earth-bodied beings... and so on up to... he also cares for the life of mobile beings, he also cares for the life of beings whose bodies he enjoys. That is why, Gautam ! It is said that and so on up to... terminates the cycles of rebirth. vivecana : prAsukAdi zabdoM ke artha - prAsuka - acitta, nirjIva / eSaNIya - AhAra Adi se sambandhita doSoM se rhit| AdhAkarma- sAdhu ke nimitta sacitta vastu ko acitta kI jAye arthAt sajIva vastu ko nirjIva banAyA jAye, acitta vastu ko pakAyA jAye, ghara, makAna Adi ba~dhavAye jAyeM, vastrAdi banavAye jAe~, ise AdhAkarma kahate haiN| Elaboration-Prasuk-lifeless; not infested with living organism. Eshaniya-free of faults and acceptable for ascetics. Aadhakarma-to sterilize a thing or make it uninfected with living organism specifically for the use of ascetics. Also to cook food, construct house, get dresses stitched specifically for use of ascetics. sthira- asthirAdi nirUpaNa STABILITY AND UNSTABILITY 28. [.] se nUNaM bhaMte ! athire paloTTati, no thire paloTTati; athire bhajjati, no thire bhajjati; sAsae bAlae, bAliyattaM AsAyaM; sAsate paMDite, paMDitattaM asAsataM ? [u. ] haMtA, goyamA ! athire paloTTati jAva paMDiyattaM asAsataM / sevaM bhaMte! sevaM bhaMte tti jAva viharati / // paDhame sae : navamo uddeso samatto // prathama zataka : navama uddezaka (213) 15555555555555555555555555555555555 First Shatak: Ninth Lesson

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05555 55555555555555 55 $ $$$$$$$$ $$$ $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $5555 28. [pra. ] bhagavan ! kyA asthira padArtha badalatA hai aura sthira padArtha nahIM badalatA hai? kyA meM asthira padArtha bhaMga hotA hai aura sthira padArtha bhaMga nahIM hotA? kyA bAla zAzvata hai tathA bAlatva azAzvata hai ? kyA paNDita zAzvata hai aura paNDitatva azAzvata hai ? [u. ] hA~, gautama ! asthira padArtha badalatA hai yAvat paNDitatva azAzvata hai| ___ 'he bhagavan ! yaha isI prakAra hai; bhagavan ! yaha isI prakAra hai|' yoM kahakara yAvat gautama svAmI , vicaraNa karate haiN| 28. (Q.) Bhante ! Does an unstable thing change and a stable thing \i does not ? Does an unstable thing disintegrate and a stable thing does not ? Is the ignorant eternal and ignorance transitory ? Is the wise eternal and wisdom transitory? [Ans.] Yes, Gautam ! An unstable thing changes... and so on up to... wisdom transitory. ___ "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : 'athire paloTTei' Adi ke do artha-vyavahAra pakSa meM palaTa jAne vAlA asthira hotA hai; jaise-miTTI : kA DhelA hai| adhyAtma pakSa meM karma asthira haiM, ve pratisamaya jIvapradezoM se calita-pRthaka hote haiN| karma asthira hone se bandha, udaya aura nirjIrNa Adi pariNAmoM dvArA ve badalate rahate haiN| vyavahAra pakSa meM patthara kI zilA sthira hai, vaha badalatI nahIM, adhyAtya pakSa meM AtmA sthira hai| vyavahAra pakSa meM tRNAdi nazvara svabhAva ke haiM, isalie bhagna ho jAte // haiM, adhyAtma pakSa ke karma asthira hone se bhagna ho jAte haiN| jIva kA prakaraNa hone se vyavahAra pakSa meM abodha bacce ko 5 bAla kahate haiM, adhyAtma pakSa meM asaMyata avirata ko bAla kahate haiN| yaha jIva dravya rUpa hone se zAzvata haiM aura bAlatva, paNDitatva Adi jIva kI paryAya hone se azAzvata haiN| (vRtti, patrAMka 102) ||prthm zataka : navama uddezaka samApta // Elaboration-There are two facets of the aforesaid statement about stability and instability. In the mundane facet what changes is unstable. In the spiritual facet karmas are unstable as they get separated from the soul every moment. Being unstable they continue to change through the processes of bondage, fruition and shedding. In the mundane facet a rock is stable and in the spiritual facet soul is stable. In the mundane facet 45 straws are transitory therefore they get disintegrated. In spiritual facet 4 karmas are transitory therefore they disintegrate. Here the context is jiva (soul) therefore for mundane facet baal means an ignorant child and for spiritual facet it means indisciplined or without self-restraint. As soul is an entity it is eternal. Ignorance, wisdom and other attributes are its qualities or modes and are thus transitory. (Vritti, leaf 102) * END OF THE NINTH LESSON OF THE FIRST SHATAK O Wan kakakakakakakakakaka5555555555555555555555555555 bhagavatIsUtra (1) (2:4) Bhagavati Sutra (1) 055555555555555555555555555555555555

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) )) prathama zataka : dazama uddezaka FIRST SHATAK (Chapter One) : TENTH LESSON )) calanA CHALANA (MOVEMENT) )) 5 555555555555555555555 )) paramANu ke viSaya meM anyatIrthika mata OTHER SCHOOLS ABOUT ULTIMATE PARTICLE 1. (1) annautthiyA NaM bhaMte ! evamAikkhaMti jAva evaM parUveMti-"evaM khalu calamANe acalie jAva ka nijarijamANe annijjinnnne| hai (2) do paramANupoggalA egayao na saahnnNti| kamhA do paramANupoggalA egayao na sAhaNNaMti ? / doNhaM paramANupoggalANaM natthi siNehakAe tamhA do paramANupoggalA egayao na saahnnN| (3) tiNNi paramANupoggalA egayao sAhaNNaMti, kamhA tiNNi paramANupoggalA egayao 5 sAhaNNaMti ? # tihaM paramANupoggalANaM atthi siNehakAe tamhA tiNNi paramANupoggalA egayao saahnnnnNti| te bhijjamANA duhA vi tihA vi kajjaMti, duhA kajjamANA egayao divaDDhe paramANupoggale bhavati, egayao ke / vi divaDDhe paramANupoggale bhavati; tihA kajjamANA tiNNi paramANupoggalA bhavaMti, evaM jAva cttaari| # (4) paMca paramANupoggalA egayao sAhaNNaMti, egayao sAhaNNittA dukkhattAe kajjaMti, dukkhe vi ya NaM se sAsae sayA samitaM uvacijjati ya avacijjati y| (5) puv ibhAsA bhAsA, bhAsijjamANI bhAsA abhAsA, bhAsAsamayavItikkaMtaM ca NaM bhAsiyA bhAsA bhaasaa| [pra.] sA kiM bhAsao bhAsA ? abhAsao bhAsA ? abhAsao NaM sA bhaasaa| ma [u. ] no khalu sA bhAsao bhaasaa| (6) pubbiM kiriyA dukkhA, kajjamANI kiriyA adukkhA, kiriyAsamayavItikkaMtaM ca NaM kaDA kiriyA dukkhA; na [pra.] jA sA pubbiM kiriyA dukkhA, kajjamANI kiriyA adukkhA, kiriyAsamayavIikkaMtaM ca NaM kaDA # kiriyA dukkhaa| sA kiM karaNato dukkhA, akaraNao dukkhA ? [u. ] akaraNao NaM sA dukkhA, No khalu sA karaNao dukkhA, sevaM vattavvaM siyaa| (7) akiccaM dukkhaM, aphusaM dukkhaM, akajjamANakaDaM dukkhaM akaTu akaTu pANa-bhUta-jIva-sattA vedaNaM vedeMtIti vattavyaM siyA" ) nAmanAmanAmanA 55 prathama zataka : dazama uddezaka ___ (215) First Shatak: Tenth Lesson

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phra Wan phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 1. (1) (anyatIrthika pakSa) bhagavan ! anyatIrthika isa prakAra kahate haiM, yAvat isa prakAra prarUpaNA karate haiM ki-'jo cala rahA hai, vaha acalita hai-calA nahIM kahalAtA aura yAvat-jo nirjIrNa ho rahA hai, vaha nirjIrNa nahIM kahalAtA / ' (2) 'do paramANu - pudgala eka sAtha nahIM cipakate / ' do paramANu- pudgala eka sAtha kyoM nahIM cipakate ? isakA kAraNa yaha hai ki do paramANu- pudgaloM meM snigdhatA nahIM hotI isalie 'do paramANu5 pudgala eka sAtha nahIM cipakate / ' (3) 'tIna paramANu - pudgala eka-dUsare se cipaka jAte haiN|' tIna paramANu- pudgala paraspara kyoM 5 cipaka jAte haiM ? isakA kAraNa yaha hai ki tIna paramANu- pudgaloM meM snigdhatA ( cikanAhaTa) hotI hai; isalie tIna paramANu- pudgala Apasa meM cipaka jAte haiM / yadi tInoM paramANu- pudgaloM kA bhedana (vibhAga) kiyA jAye to do bhAga bhI ho sakate haiM evaM tIna bhAga bhI ho sakate haiN| agara tIna paramANu- pudgaloM ke 5 do bhAga kiye jAyeM to eka tarapha Der3ha paramANu hotA hai aura dUsarI tarapha bhI Der3ha paramANu hotA hai| yadi tIna paramANu- pudgaloM ke tIna bhAga kiye jAyeM to eka-eka karake tIna paramANu alaga-alaga ho jAte haiN| isI prakAra yAvat cAra paramANu- pudgaloM ke viSaya meM samajhanA caahie| (4) 'pA~ca paramANu- pudgala paraspara cipaka jAte haiM aura ve duHkharUpa (karmarUpa) meM pariNata hote haiN| 5 vaha duHkha (karma) bhI zAzvata hai aura sadA samyak prakAra se upacaya ko prApta hotA hai aura apacaya ko prApta hotA hai|' (5) 'bolane se pahale kI jo bhASA (bhASA ke pudgala) hai, vaha bhASA hai| bolate samaya kI bhASA abhASA hai aura bolane kA samaya vyatIta ho jAne ke bAda kI bolI gaI bhASA, bhASA hai|' Wan Wan phra [pra. ] 'yaha jo bolane se pahale kI bhASA, bhASA hai aura bolate samaya kI bhASA, abhASA hai tathA Wan bolane ke samaya ke bAda kI bhASA, bhASA hai; so kyA bolate hue puruSa kI bhASA hai yA na bolate hue 5 puruSa kI bhASA hai ?' Wan Wan Wan [ u. ] 'na bolate hue puruSa kI vaha bhASA hai, bolate hue puruSa kI vaha bhASA nahIM hai / ' (6) 'karane se pUrva kI jo kriyA hai, vaha duHkharUpa hai, vartamAna meM jo kriyA kI jAtI hai, vaha 5 duHkharUpa nahIM hai aura karane ke samaya ke bAda kI kRta kriyA bhI duHkharUpa 'hai / ' [pra.] karane se pUrva kI kriyA hai, duHkha kA kAraNa hai; kI jAtI huI kriyA duHkha kA kAraNa nahIM hai Wan 5 aura karane ke samaya ke bAda kI kriyA duHkha kA kAraNa hai; to kyA vaha karane se duHkha kA kAraNa hai yA na karane se duHkha kA kAraNa hai ? [ u. ] na karane se vaha duHkha kA kAraNa hai, karane se duHkha kA kAraNa nahIM hai; aisA kahanA caahie| [ 7 ] akRtya duHkha hai, aspRzya duHkha hai aura akriyamANa kRta duHkha hai| use na karake prANa, bhUta, jIva, satva, vedanA bhogate haiM, aisA kahanA caahie| bhagavatIsUtra (1) (216) phaphaphaphaphaphapha Bhagavati Sutra (1) Wan *********************milllmilll*****t5555

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4545454545454 455 456 457 455 456 457 455 456 457 455 456 457 451 455 456 457 455 455 456 457 455 456 457 455 456 45 456 457 4545 447 46 454 455 456 457 455 $$$$$$$$45 446 1. (1) (View of other schools) Bhante ! Followers of other schools (anyatirthak) say, ... and so on up to... propagate that--"That which is 'moving' is not called 'moved'... and so on up to... that which is 'shedding' is not called 'shed'." (2) Two ultimate-particles of matter (paramanu pudgal) do not combine together (samhanyete). Why do they not combine together ? 4 There is an absence of sineh-kaya (snigdha-kaya; minute water-bodies; affinity; property of adhesion) between the two. Therefore two ultimate- 4 particles of matter (paramanu pudgal) do not combine together. (3) Three ultimate-particles of matter (paramanu pudgals) do combine together. Why the three combine together ? Since there is a presence of sineh-kaya (snigdha-kaya; minute water-bodies; affinity; property of adhesion) between the three, three ultimate-particles of matter (paramanu pudgals) do combine together. If this bunch of three paramanu pudgals is split there may be two divisions as well as three. If the bunch of three is split into two parts we get one part having one and a half paramanus and the other part too having one and a half paramanus. If this bunch of three paramanu pudgals is split into three parts we get three individual paramanus one by one. The same holds good for four paramanu pudgals. (4) Five ultimate-particles of matter combine together and they transform into misery (in the form of karmas). That misery (in the form of 5 karmas) is eternal and it continues to wax and wane in this unified state. (5) The speech (sound in particle form) before its utterance is speech. 4 The speech while being uttered is non-speech. The speech uttered after the time of utterance is over is speech. (Q.) 'This speech (sound in particle form) before its utterance is speech; the speech while being uttered is non-speech; the speech uttered after the time of utterance is over is speech.' So, is that the speech of the person who is uttering or of the person who is not uttering? [Ans.] It is the speech of the person who is not uttering and not of the person who is uttering. (6) The activity preceding the action is misery. The action being performed is not misery. The activity following the action is also misery. (Q.) "The activity preceding the action is misery. The action being performed is not misery. The activity following the action is also misery.' So, is it misery when it is action or is it misery when it is non-action ? $$$456 45 46 47 46 45 44 45 46 45 44 445 446 444 445 446 4545454545454545454 45 46 47 46 45 46 47 46 45 4 $$$$$$ nnnnnn prathama zataka : dazama uddezaka (217) First Shatak: Tenth Lesson 34444444444444444444444444444444444444412

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(Ans.] It is misery when it is non-action and not misery when it is action ? So it should be said. (7) Non-action is misery, non-touching is misery, non-action where action is required is misery. Not doing that praan (two to four-sensed __beings; beings), bhoot (plant bodied beings; organisms), jiva (five-sensed beings; souls), and sattva (immobile beings; entities) suffer pain. So it should be said. sva-samaya pakSa JAIN VIEW [pra.] se kahameyaM bhaMte ! evaM ? ___ [u. ] goyamA ! jaM NaM te anautthiyA evamAikkhaMti jAva vedaNaM vedeti iti vattavyaM siyA, je te evamAhuMsu micchA te evmaahuNsu| ahaM puNa gotamA ! evamAikkhAmi-evaM khalu calamANe calie jAva OM nijarijjamANe nijjinnnne| (8) [ pra. ] do paramANupoggalA egayao saahnnnnNti| kamhA do paramANupoggalA egayao sAhaNNaMti ? __[u. ] doNhaM paramANupoggalANaM atthi siNehakAe, tamhA do paramANupoggalA egayao sAhaNNaMti, U te bhijjamANA duhA kajaMti, duhA kajjamANe egayao paramANupoggale egayao paramANupoggale bhvti|| (9) tiNNi paramANupoggalA egayao saahnnnnNti| [pra. ] kamhA tiNNi paramANupoggalA egayao sAhaNaMti ? [u. ] tiNhaM paramANupoggalANaM atthi siNehakAe, tamhA tiNNi paramANupoggalA egayao sAhaNNaMti; te bhijjamANA duhA vi tihA vi kajaMti, duhA kajjamANA egayao paramANupoggale, egayao dupadesie khaMdhe bhavati, tihA kajjamANA tiNNi paramANupoggalA bhvNti| evaM jAva cttaari| (10) paMca paramANupoggalA egayao sAhannaMti, sAhannittA khaMdhattAe, kajaMti, khaMdhe vi ya NaM se ma asAsate sayA samiyaM uvacijjai ya avacijjai y| (11) puvviM bhAsA abhAsA, bhAsijjamANI bhAsA bhAsA, bhAsAsamayavItikkaMtaM ca NaM bhAsitA bhAsA abhAsA; jA sA pusviM bhAsA abhAsA, bhAsijjamANI bhAsA bhAsA, bhAsAsamayavItikkaMtaM ca NaM bhAsitA bhAsA abhaasaa| [pra. ] sA kiM bhAsato bhAsA abhAsao bhAsA ? [u. ] bhAsao NaM sA bhAsA, no khalu sA abhAsao bhaasaa| (12) pubbiM kiriyA adukkhA jahA bhAsA tahA bhANitabba kiriyA vi jAva karaNato NaM sA dukkhA, OM no khalu sA akaraNao dukkhA, sevaM vattavvaM siyaa| bhagavatIsUtra (1) (218) Bhagavati Sutra (1) 3555555555555)))))))))))))))

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) ) ))) ) ) ) )) ) ) )) 5555555555555555555555555555555555553 (13) kiccaM dukkhaM, phusaM dukkhaM, kajjamANakaDaM dukkhaM kaTu kaTu pANa-bhUta-jIva-sattA vedaNaM vedeMtIti vattavvaM siyaa| [pra. ] zrI gautama svAmI pUchate haiM-'bhagavan ! kyA anyatIrthikoM kA ukta prakAra kA yaha mata satya hai?' [u. ] (svapakSa) gautama ! yaha anyatIrthika jo kahate haiM-yAvat vedanA bhogate haiM, aisA kahanA cAhie, unhoMne yaha saba jo kahA hai, vaha mithyA kahA hai| he gautama ! maiM aisA kahatA hU~ ki jo cala rahA hai, vaha 'calA' kahalAtA hai aura yAvat jo nirjIrNamANa hai, vaha nirjIrNa kahalAtA hai| (8) [pra. ] do paramANu-pudgala Apasa meM cipaka jAte haiN| isakA kyA kAraNa hai ? [u. ] do paramANu-pudgaloM meM cikanApana hai, isalie do paramANu-pudgala paraspara cipaka jAte haiN| ina do paramANu-pudgaloM ke do bhAga ho sakate haiN| do paramANu-pudgaloM ke do bhAga kiye jAyeM to eka tarapha eka paramANu aura eka tarapha eka paramANu hotA hai| (9) tIna paramANu-pudgala paraspara cipaka jAte haiN| [pra. ] tIna paramANu-pudgala paraspara kyoM cipaka jAte haiM ? [ [u.] tIna paramANu-pudgala isa kAraNa cipaka jAte haiM, ki una paramANu-pudgaloM meM snigdhatA hai| ke isa kAraNa tIna paramANu-pudgala paraspara cipaka jAte haiN| una tIna paramANu-pudgaloM ke do bhAga bhI ho 5 sakate haiM aura tIna bhAga bhI ho sakate haiN| do bhAga karane para eka tarapha eka paramANu aura eka tarapha do # pradeza vAlA eka dvayaNuka skandha hotA hai| tIna bhAga karane para eka-eka karake tIna paramANu ho jAte haiN| + isI prakAra yAvat-cAra paramANu-pudgala meM bhI samajhanA caahie| parantu tIna paramANu ke Der3ha-Der3ha (bhAga) OM nahIM ho skte| (10) pA~ca paramANu-pudgala paraspara cipaka jAte haiM aura paraspara cipakakara eka skandharUpa bana jAte haiN| vaha skandha azAzvata hai aura sadA upacaya tathA apacaya hotA rahatA hai arthAt-vaha bar3hatAWan ghaTatA bhI hai| (11) bolane se pahale kI bhASA, abhASA hai; bolate samaya kI bhASA, bhASA hai aura bolane ke bAda phrakI bhASA bhI abhASA hai| [pra. ] vaha jo pahale kI bhASA, abhASA hai, bolate samaya kI bhASA, bhASA hai aura bolane ke bAda kI bhASA, abhASA hai; so kyA bolane vAle puruSa kI bhASA hai, yA nahIM bolate hue puruSa kI bhASA hai ? __ [u. ] vaha bolane vAle puruSa kI bhASA hai, nahIM bolate hue puruSa kI bhASA nahIM hai| (12) (karane se) pahale kI kriyA duHkha kA kAraNa nahIM hai, use bhASA ke samAna hI samajhanA caahie| yAvat-yaha kriyA karane se duHkha kA kAraNa hai, na karane se duHkha kA kAraNa nahIM hai, aisA kahanA caahie| (13) kRtya duHkha hai, spRzya duHkha hai, kriyamANa kRta duHkha hai| use kara-karake prANa, bhUta, jIva aura OM satva vedanA bhogate haiM; aisA kahanA caahie| )) )) )) ) ) Wan 55555555) prathama zataka: dazama uddezaka (219) First Shatak: Tenth Lesson 8555555555555555555555555))))))55558

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25511545454545454545454541414141414141414141414141414141414141414141 $$$$$$44444444444444 $$$$454545454545454 455 456 454 455 456 457 455 456 45 44 445 446 447 44 1$$ 4541414141414141 (Q.) Gautam Swami asks--Bhante ! Is the aforesaid view of other Si schools correct? (Ans.] (Jain view) Gautam ! This assertion of other schools of thought... and so on up to... they suffer pain, is false or incorrect. O Gautam ! I say as under_That which is moving' is called 'moved'... and so on up to... that which is 'shedding' is called 'shed'." (8) (Q.) Two ultimate-particles of matter (paramanu pudgal) combine 4 together (samhanyete). What is the reason for this ? (Ans.] This is because there is sineh-kaya (snigdha-kaya; minute water-bodies; affinity; property of adhesion) between the two, therefore two ultimate-particles of matter (paramanu pudgal) combine together. This bunch of two ultimate-particles can be split into two. If done so, one part has one paramanu (ultimate-particle) and the other too has one paramanu (ultimate-particle). (9) Three ultimate-particles of matter (paramanu pudgal) do combine together. (Q.] Why three paramanus (ultimate-particles) combine together? (Ans.) This is because there is a presence of sneh-kaya (snigdha-kaya; 5 minute water-bodies; affinity; property of adhesion) between the three, therefore three ultimate-particles of matter (paramanu pudgal) do combine together. This bunch of three paramanu pudgal can be split into two parts as well as three. If the bunch of three is split into two parts we get one part having one paramanu (ultimate-particle) and the other part having a molecule with two paramanus (ultimate-particle). If this bunch is split into three parts we get three individual paramanus one by one. The same holds good for four paramanu pudgals. However, a bunch of three paramanus (ultimate-particles) cannot be divided into two parts of one and a half paramanu (ultimate-particle) each. (10) Five ultimate-particles of matter combine together and they transform into a molecule (skandh). That molecule is non-eternal and it continues to wax and wane (gain or lose ultimate-particles). (11) The speech (sound in particle form) before its utterance is nonspeech. The speech while being uttered is speech. The speech uttered after the very act of utterance is over is non-speech. (Q.) "This speech (sound in particle form) before its utterance is nonspeech. The speech while being uttered is speech. The speech uttered 41 mante (?) (220) Bhagavati Sutra (1) $$$$ $$$$ $$$$$$ $$$44147555 $ Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Gong %%%%%%%%%%%%

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555 555555555 55 5555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting after the time of utterance is over is non-speech.' So, is that the speech of 46 the person who is uttering or of the person who is not uttering ? (Ans.] It is the speech of the person who is uttering and not of the person who is not uttering? (12) The act preceding the action is not the cause of misery. What has been said about speech is applicable here... and so on up to... It is misery when it is action and not misery when it is non-action ? So it should be said. (13) Action is misery, touching is misery, action where action is required is misery. Doing that praan, bhoot, jiva and sattva suffer pain. So it should be said. vivecana : anyatIrthikoM ke mithyA mantavyoM kA nirAkaraNa-(1) calamAna karma prathama kSaNa meM calita nahIM hogA to dvitIya Adi samayoM meM bhI acalita hI rahegA, phira to kisI bhI samaya vaha karma calita hogA hI nhiiN| ataH / calamAna calita nahIM hotA, yaha kathana ayukta hai| (2) paramANu sUkSma aura snigdhatArahita hone se nahIM cipakate, yaha kathana bhI ayukta hai, kyoMki eka paramANu meM bhI snigdhatA hotI hai, anyatIrthikoM ne jaba Der3ha-Der3ha paramANuoM U ke cipaka jAne kI bAta svIkAra kI hai, taba unake mata se Adhe paramANu meM bhI cikanAhaTa honI caahie| aisI + sthiti meM do paramANu bhI cipakate haiM, yahI mAnanA yuktiyukta hai| (3) 'Der3ha-Der3ha paramANu cipakate haiM' yaha hai anyatIrthika-kathana bhI yuktiyukta nahIM, kyoMki paramANu ke do bhAga ho hI nahIM sakate, do bhAga ho jAyeM to vaha paramANu nahIM khlaayegaa| (4) 'cipake hue pA~ca pudgala karmarUpa (duHkhatvarUpa) hote haiM' yaha kathana bhI asaMgata hai, OM kyoMki karma, ananta paramANarUpa hone se ananta skandharUpa hai aura pA~ca paramANa jar3ane se to skandha hotA hai, tathA ma karma jIva ko AvRta karane ke svabhAva vAle haiM, agara ye pA~ca paramANurUpa hI hoM to asaMkhyAta pradeza vAle jIva ke ko kaise AvRta kara sakeMge? tathA (5) karma (duHkha) ko zAzvata mAnanA bhI ThIka nahIM kyoMki karma ko yadi zAzvata mAnA jAyegA to karma kA kSayopazama, kSaya Adi na hone se jJAnAdi kI hAni aura vRddhi nahIM ho sakegI OM parantu jJAnAdi kI hAni-vRddhi loka meM pratyakSasiddha hai| ataH karma (duHkha) zAzvata nahIM hai| tathA Age unhoMne jo // Wan kahA hai ki (6) karma (duHkha) caya ko prApta hotA hai, naSTa hotA hai, yaha kathana bhI karma ko zAzvata mAnane para kaise : ghaTita hogA? (7) bhASA kI kAraNabhUta hone se bolane se pUrva kI bhASA, bhASA hai, vaha kathana bhI ayukta tathA : aupacArika hai| bolate samaya kI bhASA ko abhASA kahane kA artha huA-vartamAnakAla vyavahAra kA aMga nahIM hai, ma yaha kathana bhI mithyA hai| kyoMki vidyamAnarUpa vartamAnakAla hI vyavahAra kA aMga hai| bhUtakAla naSTa ho jAne ke kAraNa avidyamAnarUpa hai aura bhaviSya asadrUpa hone se avidyamAnarUpa hai, ataH ye donoM kAla vyavahAra ke aMga 5 nahIM haiN| (8) bolane se pUrva kI bhASA ko bhASA mAnakara bhI use na bolate hue puruSa kI bhASA mAnanA to aura bhI yuktiviruddha hai| kyoMki abhASaka kI bhASA ko hI bhASA mAnA jAyegA to siddha bhagavAna ko yA jar3a ko bhASA fa kI prApti hogI, jo bhASaka haiM, unheM nhiiN| (9) kI jAtI huI kriyA ko duHkharUpa na batAkara pUrva kI huI yA kriyA // ja ke bAda kI kriyA batAnA bhI anubhavaviruddha hai, kyoMki karane ke samaya hI kriyA sukharUpa yA duHkharUpa lagatI hai, karane se pahale yA karane ke bAda (nahIM karane se) kriyA sukharUpa yA duHkharUpa nahIM lgtii| isa prakAra anyatIrthikoM ke mata kA nirAkaraNa karake bhagavAna dvArA prarUpita svasiddhAnta kA pratipAdana kiyA gayA hai| (vRtti, patrAMka 102-104) 455555555554555555555555555555555555555555555555555Yuan prathama zataka : dazama uddezaka (221) First Shatak : Tenth Lesson 99))))))))))))555555555555555555553

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5555555555555 455 557 45 45 Elaboration-Correcting the misconceptions of followers of other schools (1) When moving, if a karma particle has not moved in the first Samaya it will remain unmoved even in the second, third and all the following Samayas. Thus there will be no such Samaya when it could be called as moved. As such the statement that what is moving is not moved is wrong. (2) The assertion that one paramanu (ultimate-particle) is minute and devoid of the property of adhesion (snigdhata) is also wrong because even one paramanu (ultimate-particle) has the property of adhesion. The followers of other schools have accepted that one and a half paramanu (ultimate-particle) combine together. This means that according to them even half paramanu has the property of adhesion. Therefore it is logical to infer that two ultimate-particles also combine together. (3) The assertion that one and a half paramanu (ultimateparticle) adhere to one and a half paramanu is also illogical because a paramanu (ultimate-particle) cannot be divided into two. If it could be divided it would not be called ultimate-particle. (4) The statement that 'five ultimate-particles of matter combine together and they transform (into misery) in the form of karmas', is also wrong because karmas are in the form of infinite paramanus, thus they are combination of infinite skandhs (aggregates). Five paramanus make just one skandh. Besides this, karmas have a tendency to envelope soul. If they are limited to five paramanus how could they envelope soul that has infinite space-points (pradesh)? (5) It is also not right to accept misery (karma) as eternal. This is because if karmas are accepted to be eternal there would be no cu destruction or pacification of karmas. Consequently there would be no loss or gain in attributes like knowledge, but the gain and loss in these attributes is self evident in this world. Moreover, in the later statement they themselves mention that (6) karma undergoes waxing and waning. If karma is eternal how could this happen? (7) 'Being the cause of speech, the speech (sound) before utterance is speech', this statement is also wrong and theoretical. To say that the speech during utterance is not speech amounts to negating the functionality of present time, which is wrong. This is because only the existing form at present is functional. Past is destroyed, thus non-existent and future is non-manifested, thus nonexistent, therefore these two are not functional. (8) Accepting speech (sound) before utterance as speech is illogical. To accept it as the speech of a person who is not uttering is further compounding the fallacy. If speech of one who is not speaking is accepted as speech only matter or liberated 455 45 45 Bhagavati Sutra (1) bhagavatIsUtra (1) (222) 55555555555 45 5 455 45 455 475 45 5 45 45 F 555 557 45 455 45 Wan 55 47 475 5 557 47

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$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$ souls would be attributed with the ability to speak and not the actual speakers. (9) To call the act preceding and one following the action as misery instead of the action itself is against the evident reality because an action causes pleasure or pain only while it is being performed and not before or after. This way the views of followers of other schools have been negated and the view of our own school (Jain view) as propagated by Bhagavan has been established. (Vritti, leaf 102-104) Bataferent 3th French for un AIRYAPATHIKI AND SAMPARAYIKI ACTIVITY 2. [pra. ] annautthiyA NaM bhaMte ! evamAikkhaMti jAva-evaM khalu ege jIve egeNaM samaeNaM do kiriyAo pakareti, taM jahA-iriyAvahiyaM caM saMparAiyaM c| jaM samayaM iriyAvahiyaM pakarei taM samayaM saMparAiyaM pakarei., 'jaM samayaM saMparAiyaM pakarei taM samayaM iriyAvahiyaM pakarei; iriyAvahiyAe pakaraNayAe saMparAiyaM pakarei, saMparAiyae pakaraNAyAe iriyAvahiyaM pakarei; evaM khalu ege jIve egeNaM samaeNaM do kiriyAo pakareti, taM jahA-iriyAvahiyaM ca saMparAiyaM c|' se kahameyaM bhaMte evaM ? [u. ] goyamA ! "jaM NaM te annautthiyA evamAikkhaMti jAva saMparAiyaM ca, je te evamAhaMsu micchA te evamAhaMsuH ahaM puNa goyamA ! evamAikkhAmi 4-evaM khalu ege jIve egeNaM samaeNaM egaM kiriyaM pkrei|" parautthiyavattav neyavvaM / sasamayavattavbayAe neybvN| jAva iriyAvahiyaM vA saMparAiyaM vaa| 2. [pra. ] bhagavan ! anyatIrthika isa prakAra kahate haiM-yAvat prarUpaNA karate haiM ki eka jIva eka samaya meM do kriyAe~ karatA hai| vaha hai-airyApathikI aura saampraayikii| jisa samaya (jIva) airyApathikI kriyA karatA hai, usa samaya sAmparAyikI kriyA karatA hai aura jisa samaya sAmparAyikI kriyA karatA hai, usa samaya airyApathikI kriyA karatA hai| airyApathikI kriyA karane se sAmparAyikI kriyA karatA hai aura sAmparAyikI kriyA karane se airyApathikI kriyA karatA hai; ityaadi| isa prakAra eka jIva, eka samaya meM do kriyAe~ karatA hai-eka airyApathikI aura dUsarI saampraayikii| he bhagavan ! kyA yaha isI prakAra hai? _[u. ] gautama ! jo anyatIrthika aisA kahate haiM, vaha mithyA hai| he gautama ! maiM isa prakAra kahatA hU~ ki eka jIva eka samaya meM eka kriyA karatA hai| yahA~ paratIrthikoM kA tathA svasiddhAnta kA vaktavya kahanA caahie| yAvat airyApathikI athavA sAmparAyikI kriyA karatA hai| 2. [Q.] Bhante ! Followers of other schools say, ... and so on up to... propagate that--"That a living being (soul) performs two activities (kriya) at one given moment (Samaya). They are-airyapathiki (careful movement of an accomplished ascetic or an omniscient with non-vitiating karmas) and samparayiki (activity inspired by association and passions and leading to karmic bondage). When he performs airyapathiki kriya he also performs samparayiki kriya and when he performs samparayiki prathama zataka : dazama uddezaka (229) First Shatak : Tenth Lesson

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2 5 5 5 5 5 55 5 55 55 5 5 5 5 5 5 555 5555 55559555552 45 47 Wan 47 47 Wan 557 47 eka jIva dvArA eka samaya meM ye do kriyAe~ sambhava nahIM jIva jaba kaSAyayukta hotA hai, to kaSAyarahita nahIM hotA aura jaba kaSAyarahita hotA hai, to sakaSAya nahIM ho sktaa| dasaveM guNasthAna taka sakaSAya-dazA hai| Age ke guNasthAnoM meM akaSAya avasthA hai| airyApathikI akaSAya-avasthA kI kriyA hai, sAmparAyikI kaSAyaavasthA kI / ataeva eka hI jIva eka hI samaya meM ina donoM kriyAoM ko nahIM kara sktaa| (vRtti, patrAMka 106 ) Elaboration-An action performed purely due to association (yoga) is called airyapathiki kriya. Such passion-free and careful action or movement can be performed only by an accomplished ascetic (vitarag) who is at 11th to 13th Gunasthan (level of spiritual purity) and is short of omniscience due to residual karmic bondage. An action involving 457 association (yoga) but with predominance of passions is called samparayiki kriya. Such action is performed by ordinary beings under the influence of passions and leads to karmic bondage. This action is the 45 kriya he also performs airyapathiki kriya. By performing airyapathiki 47 Wan Wan kriya he performs samparayiki kriya and by performing samparayiki kriya he performs airyapathiki kriya (etc.). This way a living being (soul) performs two activities (kriya) at one given moment (Samaya)-- airyapathiki and samparayiki. Bhante! Is it like that? cause of cycles of rebirth. Of the twenty five enumerated actions twenty four are samparayiki and only one is airyapathiki. [Ans.] This assertion of other schools of thought... and so on up to... samparayiki kriya, is false or incorrect. O Gautam ! I say that-one living being (soul) performs only one action at one given moment (Samaya). Here the view of other schools and that of own school (Jain) should be stated... and so on up to... he performs either airyapathiki or Wan samparayiki kriya. Wan Wan vivecana : airyApathikI-jo kriyA kevala yoga nimitta se hotI ho, aisI kaSAyarahita - vItarAgapuruSa kI kriyA 11 veM se 13 veM guNasthAna taka lagatI hai| sAmparAyikI - jisa kriyA meM yoga kA nimitta hote hue bhI kaSAya kI 5 pradhAnatA ho aisI sakaSAya jIva kI kriyA / yahI kriyA saMsAra paribhramaNa kA kAraNa hai| paccIsa kriyAoM meM se caubIsa kriyAe~ sAmparAyikI haiM, sirpha eka airyApathikI hai| both these actions at one given moment. (Vritti, leaf 106) bhagavatIsUtra (1) Two actions in one moment by one being are impossible-When a being is burdened by passions it cannot be free of passions and vise versa. Up to the tenth Gunasthan a being is in a state encumbered with passions and beyond that he is in a passion-free state. Airyapathiki movement is the action of passion-free state and samparayiki is the Wan action of passion-encumbered state. Therefore one being cannot perform Wan (224) 55555555555555555555555555555555555555555555555 Wan Wan Bhagavati Sutra (1) Wan Wan 2 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 5555555952 Wan

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narakAdi gatiyoM meM jIvoM kA utpAda-viraha kAla DURATION OF OMISSION OF BIRTH 3. [pra. ] nirayagatI NaM bhaMte ! kevatiyaM kAlaM virahiyA uvavAeNaM paNNattA ? [u. ] goyamA ! jahanneNaM ekkaM samayaM, ukkoseNaM bArasa muhuttaa| evaM vakkaMtIpadaM bhANiyavvaM nirvsesN| sevaM bhaMte ! sevaM bhaMte ! tti jAva vihrti| ||pddhme sae : dasamo uddeso samatto // // paDhamaM sataM samattaM // 3. [pra. ] bhagavan ! narakagati kitane samaya taka upapAta se virahita rahatI hai ? __ [u. ] gautama ! jaghanya eka samaya taka aura utkRSTa bAraha muhUrta tk| isa sambandha meM yahA~ (prajJApanAsUtra kA) 'vyutkrAntipada' kahanA caahie| 'bhagavan ! yaha aisA hI hai, yaha aisA hI hai', isa prakAra kahakara yAvat gautama svAmI vicarate haiN| 3. [Q.] Bhante ! For what period the infernal realm (narak gati) has omission of instantaneous birth (upapat)? (Ans.] Gautam ! For a minimum of one Samaya and a maximum of twelve Muhurts (a unit equivalent to 48 minutes). In this regard the 'Vyutkrantipad' (from Prajnapana Sutra) should be stated. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : narakAdi meM utpAda-virahakAla-prajJApanAsUtra ke chaThe vyutkrAntipada ke anusAra vibhinna gatiyoM meM jIvoM kI utpatti kA virahakAla saMkSepa meM isa prakAra hai-pahalI naraka meM 24 muhUrta kA, dUsarI meM 7 ahorAtra kA, tIsarI meM 15 ahorAtra kA, cauthI meM 1 mAsa kA, pA~cavIM meM 2 mAsa kA, chaThI meM 4 mAsa kA, sAtavIM meM 6 mAsa kA virahakAla hotA hai| isI prakAra tiryaMcapaMcendriya, manuSya evaM devagati meM jaghanya eka samaya kA, utkRSTa 12 muhUrta kA utpAda-virahakAla hai| paMcasthAvaroM meM kabhI viraha nahIM hotA, vikalendriya meM aura asaMjJI paMcendriya tiryaMca meM antarmuhUrta kA tathA saMjJI-tiryaMca evaM saMjJI manuSya meM 12 muhUrta kA viraha hotA hai| siddha avasthA meM utkRSTa 6 mAsa kA viraha hotA hai| isI prakAra udvartanA ke virahakAla ke viSaya meM bhI jAnanA caahie| (vRtti, patrAMka 107-108) // prathama zataka : dazama uddezaka samApta // ||prthm zataka samApta // Elaboration-Duration of omission of birth-According to the sixth chapter, Vyutkrantipad, of Prinapana Sutra the brief description of the period of omission of birth in various genuses (gati) is as follows-In the prathama zataka : dazama uddezaka (225) First Shatak: Tenth Lesson 555555555555555555555555555555

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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 FE Bu Bu Bu Bu Bu Bu i first hell it is 24 Muhurts, in second 7 days and nights (Ahoratra), in third 15 days and nights, in the fourth one month, in the fifth two 5 months, in the sixth four months and in the seventh it is six months. In the same way the period of omission in genuses of five-sensed animals, 4. human beings and divine beings is minimum one Samaya and maximum 12 Muhurts. In the genus of five immobile beings there is no period of omission. In the genuses of vikalendriyas (one to four-sensed beings) and 4 non-sentient five-sensed animals it is Antarmuhurt (less than 48 41 minutes), and in sentient animals and sentient humans it is 12 Muhurts. In the perfected state (Siddha gati) the maximum period of omission is six months. These are the details about the period of omission of birth in various realms and genuses. (Vritti, leaf 107-108) * END OF THE TENTH LESSON OF THE FIRST SHATAK * * END OF THE FIRST SHATAK (CHAPTER ONE) * $$ $$$ $$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F FF 55 5555 Ting Ting Ting Ting Ting Ting Ting Ting Ting De 55555555555555555 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 mation(?) (226) Bhagavati Sutra (1) 85555555555555555555555555555555555

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555 $$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$$$$$$$ dvitIya zataka: prathama uddezaka | SECOND SHATAK (Chapter Two) : FIRST LESSON prAthamika paricaya INTRODUCTION dvitIya zataka ke dasa uddezakoM kA nAma-nirUpaNa NAMES OF THE TEN LESSONS 1. UsAsa khaMdae vi ya samugdhAya 2 puDhavI 3 iMdiya 4 NiyaMTha (aNNa utthi) 5 bhAsA ya 6 / devA ya 7 camaracaMcA 8, samayakkhitta 9 'thikAyaM 10 biiyse| 1. bhagavatIsUtra kA yaha dvitIya zataka hai| isake bhI dasa uddezaka haiN| unake nAma kramazaH isa prakAra haiM gAthArtha-dvitIya zataka meM dasa uddezaka haiN| unameM kramazaH isa prakAra viSaya haiM-(1) zvAsocchvAsa aura skandaka anagAra, (2) samudghAta, (3) pRthvI, (4) indriyA~, (5) nirgrantha, (kisI-kisI prati meM 'anya yUthika' pATha hai) (6) bhASA, (7) deva, (8) camaracaMcA, (9) samayakSetra kA svarUpa, (10) astikAya kA vivecn| ___ 1. This is the second chapter (shatak) of Bhagavati Sutra. This too ten lessons with the following titles-- ____The verse-The second shatak (chapter) has ten uddeshaks (lessons). They contain the following topics in this order--(1) Shvasochchhvas (Respiration) and Skandak Anagar, (2) Samudghaat (Bursting forth of soul-space-points), (3) Prithvi (Worlds), (4) Indriya (Sense organs), (5) Nirgranth (ascetics) (in some copies it is Anya Yuthik or heretics), (6) Bhasha (Language), (7) Dev (Divine beings), (8) Chamarachancha, (9) Samayakshetra (area inhabited by humans), and (10) Astikaya (conglamorative ontological category; fundamental entities). Pateitzegater SHVASOCHCHHVAS (RESPIRATION) ekendriyAdi jIvoM meM zvAsocchvAsa RESPIRATION IN ONE-SENSED AND OTHER BEINGS 2. teNaM kAleNaM teNaM samaeNaM rAyagihe NAma nagare hotthaa| vnnnno| sAmI smosddhe| parisA niggyaa| dhammo khio| parisA pddigyaa| 2. usa kAla usa samaya meM rAjagRha nAmaka nagara thaa| bhagavAna mahAvIra svAmI (vahA~) pdhaare| unakA dharmopadeza sunane ke lie pariSad niklii| bhagavAna ne dharmopadeza diyaa| dharmopadeza sunakara pariSad vApasa lauTa gii| dvitIya zataka: prathama uddezaka (227) Second Shatak: First Lesson hhhhhhh555555555555555555555555555

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)))))))55555 Kou 555555555555555555555555555555555555 2. During that period of time there was a city called Rajagriha. 45 Description (as before). Bhagavan Mahavir arrived there. People came out. Bhagavan gave his sermon. People dispersed. ma 3. [pra. ] teNaM kAleNaM teNaM samaeNaM jeTTe aMtevAsI jAva pajjuvAsamANe evaM vayAsI-je ime bhaMte ! beiMdiyA teiMdiyA cauridiyA paMciMdiyA jAva, eesi NaM ANAmaM va pANAmaM vA ussAsaM vA nIsAsaM vA jANAmo paasaamo| je ime puDhavikAiyA jAva vaNassaikAiyA egiMdiyA jIvA eesi NaM ANAmaM vA pANAmaM vA ussAsaM vA nissAsaM vA Na yANAmo Na pAsAmo, ee vi ya NaM bhaMte ! jIvA ANamaMti vA pANamaMti vA ma ussasaMti vA nIsasaMti vA ? [u. ] haMtA, goyamA ! ee vi ya NaM jIvA ANamaMti vA pANamaMti vA U sasaMti vA nIsasaMti vaa| 3. [pra. ] usa kAla usa samaya meM zramaNa bhagavAna mahAvIra svAmI ke jyeSTha antevAsI (ziSya) zrI ma indrabhUti gautama anagAra yAvat-bhagavAna kI paryupAsanA karate hue isa prakAra bole-bhagavan ! ye jo // dvIndriya, trIndriya, caturindriya aura paMcendriya jIva haiM, ve jo Abhyantara aura bAhya ucchvAsa lete haiM, ma unako hama jAnate aura dekhate haiM, kintu pRthvIkAya yAvata vanaspatikAya taka ekendriya jIvoM ke / Abhyantara evaM bAhya ucchvAsa ko tathA Abhyantara evaM bAhya niHzvAsa ko hama na jAnate haiM aura na dekhate hai haiN| to bhagavan ! kyA ye pRthvIkAyAdi ekendriya jIva Abhyantara aura bAhya ucchvAsa lete haiM tathA // Abhyantara aura bAhya niHzvAsa chor3ate haiM ? [u. ] hA~, gautama ! ye pRthvIkAyAdi ekendriya jIva bhI Abhyantara aura bAhya ucchvAsa lete haiM aura Abhyantara evaM bAhya niHzvAsa chor3ate haiN| 3. [Q.] During that period of time Indrabhuti Anagar, the senior disciple of Bhagavan Mahavir... and so on up to... paid his homage and obeisance and submitted--"Bhante ! We know about and perceive the 5 breathing-in and breathing-out as well as inhalation and exhalation 451 (abhyantar and bahya uchchhavas and nihshvas) of living beings with two, three, four and five sense organs. But we do not know about and perceive the breathing-in and breathing-out as well as inhalation and exhalation of one-sensed beings including earth-bodied... an up to... plant-bodied beings. Bhante ! Do these one-sensed beings including earth-bodied beings breathe-in and breathe-out as well as inhale and exhale ? (Ans.) Yes, Gautam ! These one-sensed beings including earth-bodied beings do breathe-in and breathe-out as well as inhale and exhale. 4. [pra. 1 ] kiM NaM bhaMte ! ete jIvA ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vA ? 555555555555555555555555555555555555555555555558 ))) ) ) ) Wan )))))))) bhagavatIsUtra (1) (228) Bhagavati Sutra (1) 0555555555555555555555555555555555555

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555555555555555555 shhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh ma [u. ] goyamA ! davao NaM aNaMtapaesiyAI davAiM, khettao NaM asaMkhejjapaesogADhAiM, kAlao annayaradvitIyAI, bhAvao vaNNamaMtAI gaMdhamaMtAI rasamaMtAI phAsamaMtAI ANamaMti vA pANamaMti vA UsasaMti ma vA nIsasaMti vaa| 4. [pra. 1 ] bhagavan ! ye ekendriya jIva bAhya aura Abhyantara ucchvAsa ke rUpa meM kisa prakAra ke ma dravyoM ko grahaNa karate haiM aura chor3ate haiM ? 2 [u. ] gautama ! dravya kI apekSA anantapradeza vAle dravyoM ko, kSetra kI apekSA asaMkhyapradezoM meM rahe ke hue dravyoM ko, kAla kI apekSA kisI bhI prakAra kI sthiti vAle (eka samaya kI, do samaya kI sthiti vAle ityAdi) dravyoM ko, tathA bhAva kI apekSA varNa vAle, gandha vAle, rasa vAle aura sparza vAle dravyoM ko ma bAhya aura Abhyantara ucchvAsa ke rUpa meM grahaNa karate haiM tathA niHzvAsa ke rUpa meM chor3ate haiN| ____4. [Q. 1] Bhante ! What type of substances do these one-sensed beings breathe-in and breathe-out as well as inhale and exhale? (Ans.) Gautam ! They breathe-in and breathe-out as well as inhale and exhale substances with infinite space-points (anant pradesh) in context of substance; substances existing in innumerable space-points in context of area; substances with any duration of existence (of one, two or more Samaya) in context of time; and substances having attributes of colour (varna), smell (gandh), taste (rasa) and touch (sparsh) in context of state (bhaava). [pra. 2 ] jAiM bhAvao vaNNamaMtAI ANamaMti pANamaMti, UsasaMti, nIsasaMti tAiM kiM egavaNNAI meM ANamaMti vA pANamaMti Usa. nIsasaMtivA ? __ [u. ] AhAragamo neyabbo jAva ti-cu-pNcdisiN| [pra. 2 ] bhagavan ! ve pRthvIkAyAdi ekendriya jIva bhAva kI apekSA varNa vAle jina dravyoM ko bAhya ! aura Abhyantara zvAsocchvAsa ke rUpa meM grahaNa karate aura chor3ate haiM, kyA ve dravya eka varNa vAle haiM ? [u. ] gautama ! jaisA ki prajJApanAsUtra ke aTThAIsaveM AhArapada meM kathana kiyA hai, vaisA hI yahA~ samajhanA caahie| yAvat ve tIna, cAra, pA~ca dizAoM kI ora se zvAsocchvAsa ke pudgaloM ko grahaNa karate haiN| E [Q.2] Bhante! In context of state (bhaava), are the substances. These i one sensed beings (including earth-bodied beings) breathe-in and i breathe-out (as well as inhale and exhale) of one colour (varna)? : [Ans.] In this context it should be read as mentioned in the twenty eighth chapter, Aahaar-pad, of Prajnapana Sutra... and so on up to... i have intake of breathable particles from three, four and five directions. LEIE dvitIya zataka : prathama uddezaka (229) Second Shatak: First Lesson ))))))))))))))))))) )) )

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phaphaphaphapha 5 555 5. [ pra. ] kiM NaM bhaMte ! neraiyA ANa. pANa. Usa. nIsa. ? [ u. ] taM ceva jAva niyamA chaddisiMANa. pANa. Usa. nIsa. / jIvA egiMdiyA vAghAya - nivvAghAya bhANiyavvA / sesA niyamA chaddisiM / 5. [ pra. ] bhagavan ! nairayika kisa prakAra ke pudgaloM ko bAhya aura Abhyantara zvAsocchvAsa ke pha 5 rUpa meM grahaNa karate aura chor3ate haiM ? phra phra [u. ] gautama ! isa viSaya meM pUrva kathanAnusAra hI jAnanA cAhie aura yAvat ye niyama se (nizcita 5 rUpa se) chahoM dizA se pudgaloM ko bAhya evaM Abhyantara zvAsocchvAsa ke rUpa meM grahaNa karate aura chor3ate haiN| 5 jIvasAmAnya aura ekendriyoM ke sambandha meM isa prakAra kahanA cAhie ki yadi vyAghAta na ho to ve saba Wan pha dizAoM se bAhya aura Abhyantara zvAsocchvAsa ke lie pudgaloM ko grahaNa karate haiN| yadi vyAghAta ho to 5 kadAcit tIna dizA se, kadAcit cAra dizA se aura kadAcit pA~ca dizA se zvAsocchvAsa ke pudgaloM ko Wan grahaNa karate haiN| zeSa saba jIva niyama se chaha dizA se zvAsocchvAsa ke pudgaloM ko grahaNa karate haiN| phra phra 5. [Q.] Bhante ! What type of substances do the infernal beings 5 (Nairayiks) breathe-in and breathe-out as well as inhale and exhale ? pha [Ans.] Gautam ! In this regard it should be read as aforesaid... and so 5 on up to... as a rule they breathe-in and breathe-out as well as inhale and exhale substances from all the six directions. Wan vivecana : vyAghAta-avyAghAta kA kAraNa - ekendriya jIva loka ke anta bhAga meM bhI hote haiM, vahA~ unheM lokAnta phra Wan Wan bhagavatIsUtra (1) With regard to living beings in general and one-sensed beings in particular it should be said that in absence of any obstruction they breathe-in and breathe-out as well as inhale and exhale substances from all the six directions. If there is some obstruction they do so may be from Wan three, may be from four and may be from five directions. All the remaining beings as a rule do so from all the six directions. 2 55 5 5 5959595 55 5 5 5 5 5 55595 5 5 5 5 5 595959595 5959595959595959 592 5 Wan 5 5 ke koNoM dvArA vyAghAta hotA hai, isalie ve tIna, cAra yA pA~ca dizAoM se hI zvAsocchvAsa yogya pudgala grahaNa 5 45 karate haiM, kintu vyAghAtarahita jIva (nairayika Adi) trasanAr3I ke andara hI hote haiM, ataH unheM vyAghAta na hone se ve chahoM dizAoM se zvAsocchvAsa - pudgala grahaNa kara sakate haiN| (vRtti, patrAMka 109) (230) Wan Wan Bhagavati Sutra (1) phra Wan Elaboration-Reason for obstruction-One-sensed beings also exist at the edge of the Lok (occupied space) and there they are obstructed by the angles or corners forming the edge of the Lok. Thus there they are able to inhale and exhale matter particles from three, four and five directions. phra Other beings including infernal ones exist only in Tras-naadi (the central spine of the Lok or occupied space where living beings exist), and therefore in absence of any obstruction they can inhale and exhale phra matter particles from all the six directions. (Vritti, leaf 109) Wan Wan Wan 259595555 5 5 5 5 5 555 5 55 55 5555555595555555 552 Wan

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Wan 5 vAyukAya ke zvAsocchravAsa RESPIRATION IN AIR-BODIED BEINGS phra cucucucucu********* phra F 6. [ pra.] vAuyAe NaM bhaMte ! vAuyAe ceva ANamaMti vA pANamaMti vA U sasaMti vA nIsasaMti vA ? [u. ] haMtA, goyamA ! vAuyAe NaM vAuyAe jAva nIsasaMti vA / 6. [ pra.] bhagavan ! kyA vAyukAya, vAyukAyoM ko hI bAhya aura Abhyantara ucchvAsa aura niHzvAsa ke rUpa meM grahaNa karatA aura chor3atA hai ? [u.] hA~, gautama ! vAyukAya, vAyukAyoM ko hI bAhya aura Abhyantara ucchvAsa aura niHzvAsa ke 5 * rUpa meM grahaNa karatA aura chor3atA hai| Wan 6. [Q.] Bhante ! Do air-bodied beings (vayu - kaya) breathe-in and Wan breathe-out as well as inhale and exhale only air-bodied beings? Wan [Ans.] Yes, Gautam ! Air-bodied beings breathe-in and breathe-out as Wan well as inhale and exhale only air-bodied beings. Wan 7. [ pra. 1 ] vAuyAe NaM bhaMte ! vAuyAe ceva aNegasayasahassakhutto uddAittA uddAittA tattheva bhujjo 5 bhujjo paccAyAti ? Wan [u. ] haMtA, goyamA ! jAva paccAyAti / Wan 7. [ pra. 1 ] bhagavan ! kyA vAyukAya, vAyukAya meM hI aneka lAkhoM bAra marakara punaH punaH phra ( vAyukAya meM hI ) utpanna hotA hai ? [u. ] hA~, gautama ! vAyukAya, vAyukAya meM hI aneka lAkhoM bAra marakara punaH punaH vahIM utpanna hotA hai| phra 7. [Q. 1] Bhante ! Do air-bodied beings die and are reborn as air- Wan bodied beings again and again several hundreds of thousand times? [pra. 2] se bhaMte ki puTThe uddAti ? apuTThe uddAti ? [ u. ] goyamA ! puTThe uddAi, no apuTThe uddAi / [Ans.] Yes, Gautam ! Air-bodied beings die and are reborn as air- 5 bodied beings again and again several hundreds of thousand times. [pra. 2 ] bhagavan ! kyA vAyukAya sva-jAti ke athavA para-jAti ke jIvoM ke sAtha spRSTa hokara maraNa pAtA hai athavA binA spRSTa hue hI maraNa pAtA hai ? phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphA Wan [Ans.] Gautam ! The air-bodied beings die by touch (of beings of the same or other class) and not without a touch. [u.] gautama ! vAyukAya, spRSTa hokara ( sva - kAya yA para- kAya zastra se) maraNa pAtA hai, kintu spRSTa hue binA maraNa nahIM pAtA / [Q. 2] Bhante ! Do the air-bodied beings die by touch (of beings of the f same or other class) or without touch? dvitIya zataka : prathama uddezaka (231) Second Shatak: First Lesson ******************************SS Wan 45

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255555555 ***tttttttvi ************************************ Wan phra [pra. 3 ] se bhaMte ! kiM sasarIrI nikkhamai, asarIrI nikkhamai ? [u.] goyamA ! siya sasarIrI nikkhamai, siya asarIrI nikkhamai / [pra. ] se keNaTTeNaM bhaMte ! evaM buccai siya sasarIrI nikkhamai, siya asarIrI nikkhamai ? 5 5 5 5555955555555592 [ u. ] goyamA ! vAukAyassa NaM cattAri sarIrayA paNNattA, taM jahA - orAlie veDavvie teyae kammae / orAliya-veubviyAI vippajahAya teyaya-kammaehiM nikkhamati, se teNaTTeNaM goyamA ! evaM buccai - siya sasarIrI siya asarIrI nikkhamai / [pra. 3] bhagavan ! vAyukAya marakara (jaba dUsarI paryAya meM paraloka meM jAtA hai, taba ) zarIra sahita hokara jAtA hai yA zarIrarahita hokara jAtA hai ? [ u. ] gautama ! vaha kathaMcit ( kisI apekSA se) zarIra - sahita hokara jAtA hai, kathaMcit zarIrarahita hokara jAtA hai| [ pra. ] bhagavan ! aisA Apa kisa kAraNa se kahate haiM ki vAyukAya kA jIva jaba nikalatA hai, taba 5 vaha kathaMcit zarIra-sahita aura kathaMcit zarIrarahita hokara nikalatA hai ? [ u. ] gautama ! vAyukAya ke cAra zarIra haiM - ( 1 ) audArika, (2) vaikriya, (3) taijas, aura (4) kaarmnn| inameM se vaha audArika aura vaikriyazarIra ko chor3akara dUsare bhava meM jAtA hai, isa apekSA se vaha zarIrarahita jAtA hai aura taijas tathA kArmaNazarIra ko sAtha lekara jAtA hai, isa apekSA se vaha zarIra - sahita ( sazarIrI) jAtA hai| isalie gautama ! aisA kahA jAtA hai ki vAyukAya marakara dUsare bhava meM kathaMcit sazarIrI aura kathaMcit azarIrI jAtA hai| [Q. 3] Bhante ! On dying, do the air-bodied beings go out (to get reborn in other form and place) with the body or without it? [Ans.] Gautam ! In some context (hathanchit) they go out with the body and in some context without it. [Q.] Bhante ! Why do you say that in some context (kathanchit) they go out with the body and in some context without it? [Ans.] Gautam ! Air-bodied beings have four types of bodies-- (1) Audarik (gross physical ), ( 2 ) Vaikriya (transmutable), (3) Taijas (fiery), and (4) Karman (karmic). Of these, they go out without gross physical and transmutable bodies to their next birth; in this context they go out without the body. And they go with fiery and karmic bodies to their next birth; in this context they go with the body. That is why Gautam! It is said that on dying the air-bodied beings go out (to get reborn in other form and place) with the body in some context and without it in some context. bhagavatIsUtra (1) (232) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (1) Wan Wan phra

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a Le F$$$$$$$$$$$$$$$$5$$$$$$$$$$$$$$$$$ 555555555555555555555555555555555555555555555555 vivecana : vAyukAya ke zvAsocchvAsa-sAmAnyatayA vAyukAya ke atirikta pRthvI, jala, teja evaM vanaspati to vAyurUpa meM zvAsocchvAsa grahaNa karate haiM, kintu vAyukAya to svayaM vAyurUpa hai to use zvAsocchvAsa ke rUpa meM kyA dUsare vAyu kI AvazyakatA rahatI hai ? yahA~ para yaha prazna kiyA hai| isa zaMkA kA samAdhAna yaha hai ki vAyukAya jIva hai, use dUsarI vAyu ke rUpa meM zvAsocchvAsa kI AvazyakatA rahatI hai, lekina grahaNa kI jAne vAlI vaha dUsarI vAyu sajIva nahIM, nirjIva (jar3a) hotI hai, use kisI dUsare sajIva vAyukAya kI zvAsocchvAsa ke rUpa meM AvazyakatA nahIM rahatI isalie yahA~ anavasthAdoSa bhI nahIM A sktaa| vAyukAya Adi kI kAyasthiti-pRthvIkAya, apkAya, tejaskAya aura vAyukAya, ina cAra kI kAyasthiti asaMkhya avasarpiNI-utsarpiNI taka hai tathA vanaspatikAya kI kAyasthiti ananta avasarpiNI-utsarpiNI paryanta hai| ___Elaboration-Respiration in air-bodied beings-Generally speaking other beings, such as earth, water, fire and plant-bodied ones, inhale and exhale air. But air-bodied beings exist in the form of air only, so do they require outside air for respiration ? This is the doubt expressed. The explanation for this is that air-bodied beings are living organism therefore they certainly require respiration. However, the air they inhale and exhale is lifeless and they do not require other air-bodied beings for this. Thus the concept is neither illogical nor impractical. The life of air-bodied and the lot-The duration of existence of earth, water, fire and air-bodied beings is innumerable Avasarpini-utsarpini (regressive and progressive cycle of time) and that of plant-bodied ones is infinite Avasarpini-utsarpini. mRtAdI nirgranthoM ke bhavabhramaNa REBIRTHS OF MRITADI ASCETICS 8. [pra. 1] maDAI NaM bhaMte ! niyaMThe no niruddhabhave, no niruddhabhavapavaMce, No pahINasaMsAre, No pahINasaMsAravedaNijje, No vocchiNNasaMsAre, No vocchiNNasaMsAravedaNijje, no niTThiyaDhe no niTThiyaTukaraNijje puNaravi ittatthaM havdamAgacchati ? [u. ] haMtA, goyamA ! maDAI NaM niyaMThe jAva puNaravi ittatthaM hvymaagcchi| 8. [pra. 1 ] bhagavan ! jisane bhava (janma) kA nirodha nahIM kiyA, bhava (janma) ke prapaMcoM kA nirodha OM nahIM kiyA, jisakA saMsAra kSINa nahIM huA, jisakA saMsAra-vedanIyakarma kSoNa nahIM huA, jisakA ma caturgati rUpa saMsAra vyucchinna nahIM huA, jisakA saMsAra-vedanIyakarma vyucchinna nahIM huA, jo niSThitArtha : * (kRtArtha) nahIM huA, jisakA kArya (karaNIya) samApta nahIM huA; aisA mRtAdi (acitta, nirdoSa AhAra hai karane vAlA) anagAra punaH manuSyabhava Adi bhavoM ko prApta hotA hai ? _[u. ] hA~, gautama ! pUrvokta svarUpa vAlA mRtAdI nirgrantha phira manuSyabhava Adi bhavoM ko prApta hotA hai| dvitIya zataka :prathama uddezaka (233) Second Shatak: First Lesson

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)))5555 ))) ))))) 5)))))))))))))))))))))) % %%% %%%%%% %%%% %%%%%%%%%% %%% %% % %%B 8. [Q. 1] Bhante ! Does a mritadi (alms eating; one who eats only cchitt and faultless food) ascetic, who has not eliminated rebirth (bhava nirodh), who has not eliminated vagaries of life (bhava-prapanch nirodh), who has not destroyed the cycles of rebirth (samsar), who has not destroyed the karma responsible for his cyclic rebirth (samsarvedaniya karma), who has not terminated the cyclic rebirths in four genuses, who has not terminated the karma responsible for his cyclic rebirths in four genuses, who has not attained the desired (nishtitarth), and who has not accomplished his mission (karaniya), get reborn again as human and other beings? (Ans.) Yes, Gautam ! A mritadi ascetic as described here gets reborn again as human and other beings. [pra. 2 ] se NaM bhaMte ! kiM ti vattav siyA ? [u. ] goyamA ! pANe' tti vattavvaM siyA, bhUte' tti vattavvaM siyA, jIve' tti vattavvaM siyA, satte' tti vattavvaM siyA, viSNU' tti vattavyaM siyA, vede' tti vattavvaM siyA-pANe bhUe jIve satte viSNU vede tti vattavvaM siyaa| bha [pra. ] se keNaTeNaM bhaMte ! pANe tti vattavvaM siyA jAva vede tti vattavvaM siyA ? OM [u. ] goyamA ! jamhA ANamai vA pANamai vA ussasai vA nIsasai vA tamhA pANe tti vattavvaM siyaa| ma jamhA bhUte bhavati bhavissati ya tamhA bhUe tti vattavyaM siyaa| jamhA jIve jIvai jIvattaM AuyaM ca kamma uvajIvai tamhA jIve tti vattavvaM siyaa| jamhA satte subhAsubhehiM kammehiM tamhA satte tti vattavyaM siyaa| jamhA + titta-kaDuya-kasAyaM'bila-mahure rase jANai tamhA viSNU tti vattavvaM siyaa| jamhA vedei ya suha-dukkhaM // tamhA vede tti vattavvaM siyaa| se teNaTeNaM jAva pANe tti vattavvaM siyA jAva vede tti vattavvaM siyaa|| [pra. 2 ] bhagavan ! pUrvokta nirgrantha ke jIva ko kisa zabda se kahanA cAhie? ma [u. ] gautama ! use kadAcit 'prANa' kahanA cAhie, kadAcit 'bhUta' kahanA cAhie, kadAcit 'jIva' kahanA cAhie, kadAcit 'satva' kahanA cAhie, kadAcit 'vijJa' kahanA cAhie, kadAcit 'veda' kahanA cAhie aura kadAcit 'prANa, bhUta, jIva, sattva, vijJa aura veda' kahanA caahie| ___[pra. ] he bhagavan ! use 'prANa' kahanA cAhie, yAvat-'veda' kahanA cAhie, isakA kyA kAraNa hai ? + [u. ] gautama ! pUrvokta nirgrantha kA jIva, bAhya aura Abhyantara ucchvAsa tathA niHzvAsa letA aura chor3atA hai, isalie use 'prANa' kahanA caahie| vaha bhUtakAla meM thA, vartamAna meM hai aura bhaviSyakAla meM rahegA, isalie use 'bhUta' kahanA caahie| tathA vaha jIva hone se jItA hai, jIvatva evaM AyuSyakarma kA + anubhava karatA hai, isalie use 'jIva' kahanA caahie| vaha zubha aura azubha karmoM se sambaddha hai, isalie 5 E use 'satva' kahanA caahie| vaha tikta (tIkhA), kaTu, kaSAya (kasailA), khaTTA aura mIThA, ina rasoM kA OM vettA (jJAtA) hai, isalie use 'vijJa' kahanA cAhie, tathA vaha sukha-duHkha kA vedana (anubhava) karatA hai, bhagavatIsUtra (1) (234) Bhagavati Sutra (1) 9 9 Bai Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu %%$$$EEEEE LA

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25555555559555555555595555555555555 Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 isalie use 'veda' kahanA cAhie / isa kAraNa gautama ! pUrvokta nirgrantha ke jIva ko 'prANa' yAvat- 'veda' 5 Wan kahA jA sakatA hai| [Q. 2] Bhante ! What should the aforesaid ascetic be called ? [Ans.] Gautam ! He may be called praan, he may be called bhoot, he may be called jiva, he may be called satva, he may be called vijna, he may be called veda and he may also be called praan, bhoot, jiva, satva, and veda (all together). 5 vijna Wan Wan Wan Wan Wan 5 Wan [Ans.] Gautam ! He may be called praan because he breathes-in and breathes-out as well as inhales and exhales. He may be called bhoot because (as soul) he existed in the past, exists at present and will exist in the future. He may be called jiva because he lives, experiences the state of existence as a living being and the karmas determining life-span. He may be called satva because he is associated with noble and ignoble karmas. He may be called vijna because he knows and distinguishes tastes including bitter (tikt), pungent (katu), astringent (kashaya), sour ( khatta) and sweet (meetha). He may be called veda because he experiences happiness and misery. This is the reason, Gautam ! The aforesaid ascetic 5 may be called praan... and so on up to... veda. Wan Wan Wan 5 Wan Wan 5 [Q.] Bhante ! What is the reason that he may be called praan... and so on up to... veda ? 5 9. [ pra. 1 ] maDAI NaM bhaMte ! niyaMThe niruddhabhave niruddhabhavapavaMce jAva niTThiyaTTakaraNijje jo puNaravi ittatthaM havyamAgacchati ? [u.] haMtA, goyamA ! maDAI NaM niyaMTe jAva no puNaravi itthatthaM havvamAgacchati / [pra. 2] se NaM bhaMte ! kiM ti vattavvaM siyA ? 5552 [u. ] goyamA siddhetti vattavyaM siyA, buddhe tti vattavvaM siyA, mutte tti vattavyaM siyA pAragae tti va., paraMparagae tti va., siddhe buddhe mutte parinibbuDe aMtakaDe savyadukkhappahINe tti vattavvaM siyA / sevaM bhaMte ! sevaM bhaMte! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai namasai, saMjameNaM tavasA appANaM bhAvemANe viharati / 9. [ pra. 1 ] bhagavan ! jisane saMsAra kA nirodha kiyA hai, jisane saMsAra ke prapaMca kA nirodha kiyA [u. ] hA~, gautama ! pUrvokta svarUpa vAlA nirgrantha anagAra phira manuSyabhava Adi bhavoM ko prApta pha nahIM hotA / hai, yAvat jisane apanA kArya siddha kara liyA hai, aisA mRtAdI (prAsukabhojI) anagAra kyA phira manuSyabhava Adi bhavoM ko prApta nahIM hotA hai ? dvitIya zataka : prathama uddezaka (235) 5 Second Shatak: First Lesson puutmillltmimimimimimimimitmimimimimilll***************tmillli 2555555 5 5 5 55 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 5

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uTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555 5555555555555555555555555558 + [pra. 2 ] bhagavan ! pUrvokta svarUpa vAle nirgrantha ke jIva ko kisa zabda se kahanA cAhie? [u. ] gautama ! pUrvokta svarUpa vAle nirgrantha ko 'siddha' kahA jA sakatA hai, 'buddha' kahA jA sakatA OM hai, 'mukta' kahA jA sakatA hai, 'pAragata' (saMsAra ke pAra pahu~cA huA) kahA jA sakatA hai, 'paramparAgata' E (anukrama se saMsAra ke pAra pahu~cA huA) kahA jA sakatA hai| use siddha, buddha, mukta, parinirvRta, antakRt ma evaM sarvaduHkhaprahINa kahA jA sakatA hai| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara bhagavAna gautama svAmI + zramaNa bhagavAna mahAvIra ko vandanA-namaskAra karake phira saMyama aura tapa se apanI AtmA ko bhAvita karate hue vicaraNa karate haiN| 9. (Q. 1] Bhante ! Does a mritadi (alms eating; one who eats only achitt and faultless food) ascetic, who has eliminated rebirth, who has eliminated vagaries of life... and so on up to... , who has accomplished his mission, not get reborn again as human and other beings? (Ans.) Yes, Gautam ! A mritadi ascetic as described here does not get reborn again as human and other beings. [Q.2] Bhante ! What should the aforesaid ascetic be called ? / (Ans.] Gautam ! He may be called Siddha (perfected one), he may be called Buddha (enlightened one), he may be called Mukta (liberated one), 41 he may be called Paaragat (one who has reached across the ocean of rebirths), he may be called Paramparagat (who has gradually crossed the ocean of rebirths), and he may also be called Siddha, Buddha, 41 Mukta, Paaragat and Paramparagat (all together). "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. Fachlich ofaluteh SKANDAK PARIVRAJAK 10. tae NaM samaNe bhagavaM mahAvIre rAyagihAo nagarAo guNasilAo ceiyAo paDinikkhamai, paDinikkhamittA bahiyA jaNavayavihAraM vihri| 11. teNaM kAleNaM teNaM samaeNaM kayaMgalA nAmaM nayarI hotthaa| vnnnno| tIse NaM kayaMgalAe nayarIe bahiyA uttarapuratthime disIbhAe chattapalAsae nAmaM ceie hotthaa| vnnnno| tae NaM samaNe bhagavaM mahAvIre uppaNNanANa-dasaNadhare jAva smosrnnN| parisA nigcchti| 10. eka samaya zramaNa bhagavAna mahAvIra svAmI rAjagRha nagara ke guNazIla caitya (udyAna) se vihAra kara anya janapadoM meM vicarane karane lge| bhagavatIsUtra (1) (236) Bhagavati Sutra (1)

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2 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 25559555555559 555 5 55 5 5 555 55559555552 pha 5 Wu 5 F 5 10. Once Shraman Bhagavan Mahavir left Gunashila Chaitya in Rajagriha city and moved about in other inhabited areas. 12. usa kRtaMgalA nagarI ke nikaTa zrAvastI nagarI thii| usa zrAvastI nagarI meM gardabhAla nAmaka 5 parivrAjaka kA ziSya kAtyAyanagotrIya skandaka nAma kA parivrAjaka (tApasa) rahatA thaa| vaha Rgveda, yajurveda, sAmaveda aura atharvaveda, ina cAra vedoM, pA~caveM itihAsa (purANa), chaThe nighaNTu nAmaka koza kA tathA aMgoM- upAMgoM sahita vedoM kA sAraka ( smaraNa karAne vAlA - pAThaka), vAraka (azuddha pATha bolane se rokane vAlA), dhAraka (par3he hue vedAdi ko dhAraNa karane vAlA), pAraka (vedAdi zAstroM kA pAragAmI), veda ke chaha aMgoM kA vettA thaa| vaha SaSThitaMtra (sAMkhyazAstra) vizArada thA, vaha gaNitazAstra, zikSAzAstra, i 11. usa kAla usa samaya meM kRtaMgalA nAma kI nagarI thii| usakA varNana aupapAtikasUtra ke anusAra hai| usa kRtaMgalA nagarI ke bAhara uttara- -pUrva dizA ke madhya ( IzAnakoNa) meM chatrapalAzaka nAma kA caitya thaa| | caitya varNana aupapAtikasUtra ke anusAra hai / vahA~ kisI samaya kevalajJAna - kevaladarzana ke dhAraka zramaNa bhagavAna 5 mahAvIra svAmI pdhaare| yAvat-bhagavAna kA samavasaraNa lgaa| pariSad dharmopadeza sunane ke lie gaI / 11. During that period of time there was a city called Kritangala. Description as in Aupapatik Sutra. In the north-eastern direction outside the city there was a garden called Chhatrapalashak. Description of the Chaitya as in Aupapatik Sutra. Endowed with Keval-jnana and Kevaldarshan, Bhagavan Mahavir arrived there... and so on up to... Bhagavan arrived at Samavasaran (divine assembly). People came out to attend. 12. tIse NaM kayaMgalAe nayarIe adUrasAmaMte sAvatthI nAmaM nayarI hotthA / vaNNao / tattha NaM sAvatthI nayarIe gaddabhAlassa aMtevAsI khaMdae nAmaM kaccAyaNasagotte parivvAyage parivasai, riubvedajajubveda - sAmaveda - athavvaNaveda itihAsapaMcamANaM nighaMTuchaTThANaM caunhaM vedANaM saMgovaMgANaM sarahassANaM sAra bArae pArae saDaMgavI saTThitaMtavisArae saMkhANe sikkhAkappe vAgaraNe chaMde nirutte jotisAmayaNe annesu ya bahUsu baMbhaNNaesu pArivvAyaesu ya nayesu supariniTThie yAvi hotthA / vyAkaraNazAstra, chandazAstra, nirukta (vyutpatti) zAstra aura jyotiSazAstra, ina saba zAstroM meM tathA dUsare bahuta se brAhmaNa aura parivrAjaka - sambandhI nIti aura darzanazAstroM meM bhI atyanta niSNAta thaa| 5 Jin f 12. Not far from the city of Kritangala was a city called Shravasti. In fi Shravasti lived a Parivrajak (one who renounces everything and takes to peripatetic life) named Skandak. He belonged to Katyayan clan (gotra) and was a disciple of Parivrajak Gardhabhal. He was a reciter (saarak), F amender (vaarak ), recollector (dhaarak) and expert of four Vedas namely F Rigveda, Yajurveda, Saamveda, Atharvaveda, fifth history (Purana), 5 sixth Nighantu (Vedic lexicon) and all supplemental works on the Vedas. pha He was a scholar of six auxiliary parts of the Vedas. He was a master of Shashtitantra (Sankhya philosophy). He was also an accomplished dvitIya zataka : prathama uddezaka 1555 2959595955555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555955 5 5 5 55 5 5 5 5 5 2 (237) Wan Second Shatak: First Lesson Wan

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35555555555555555555555555555555555 ) ) 55555555555555555555 Wan scholar of Ganit Shastra (mathematics), Shiksha Shastra (education), Kalp (rituals), Vyakaran Shastra (grammar), Chhanda Shastra (poetics or prosody), Nirukta Shastra (etymology) and Jyotish Shastra (astrolgoy) besides many other ethical and philosophical works related to Brahmins and Pariurajaks. 13. tattha NaM sAvatthIe nayarIe piMgalae nAmaM niyaMThe vesAliyasAvae privsi| tae NaM se piMgalae OM NAmaM NiyaMThe vesAliyasAvae aNNadA kayAiM jeNeva khaMdae kaccAyaNasagotte teNeva uvAgacchai, uvAgacchittA - khaMdaga kaccAyaNasagottaM iNamakkhevaM pucche-mAgahA ! kiM saaMte loe, aNaMte loe 1, saaMte jIve aNate hai jIve 2, saaMtA siddhI aNaMtA siddhI 3, saaMte siddhe aNaMte siddhe 4, keNa vA maraNeNaM maramANe jIve vahati vA hAyati vA 5 ? etAvaM tAva aaykkhaahi| vuccamANe evN| 13. usI zrAvastI nagarI meM vaizAlika zrAvaka-(bhagavAna mahAvIra ke vacanoM ko sunane vAlA) piMgala nAmaka nirgrantha thaa| ekadA vaha vaizAlika zrAvaka piMgala nAmaka nirgrantha kisI dina jahA~ kAtyAyanagotrIya skandaka parivrAjaka rahatA thA, usake pAsa AyA aura usane AkSepapUrvaka (sandeha nivAraNa hetu) kAtyAyanagotrIya skandaka se pUchA-'mAgadha ! (magadhadeza meM janme hue)', (1) loka sAnta (anta vAlA) hai yA ananta (antarahita) hai ? (2) jIva sAnta hai yA ananta hai ? (3) siddhi sAnta hai yA ananta hai ? (4) siddha sAnta hai yA ananta hai ? (5) kisa maraNa se maratA huA jIva saMsAra bar3hAtA hai / OM aura kisa maraNa se maratA huA jIva saMsAra ghaTAtA hai ? itane praznoM kA uttara do (kho)| 13. In Shravasti also lived a Vaishalik Shravak (a person profoundly devoted to the words of Bhagavan Mahavir) named ascetic Pingal. One 45 day that Vaishalik Shravak ascetic Pingal came where Parivrajak 4i Skandak of Katyayan clan lived and inquisitively asked-O Maagadh 5 (Magadh born) ! (1) Is the Lok (occupied space) with or without limit ? S (2) Are the souls (jiva) with or without limit? (3) Is the state of Siddhi (perfection or liberation) with or without limit ? (4) Are the Siddhas (perfected or liberated souls) with or without limit ? (5) By what kind of death a dying being increases the cycles of rebirth (samsar) and by what kind of death a dying being reduces the cycles of rebirth (samsar) ? Please answer these questions. 14. tae NaM se khaMdae kaccAyaNasagotte piMgalaeNaM NiyaMTheNaM vesAlIsAvaeNaM iNamakkhevaM pucchie samANe saMkie kaMkhie vitigiMchie bhedasamAvanne kalusasamAvanne No saMcAei piMgalayassa niyaMThassa OM vesaliyasAvayassa kiMci vi pamokkhamakkhAiuM, tusiNIe sNcitttthi| 14. isa prakAra usa kAtyAyanagotrIya skandaka tApasa se vaizAlika zrAvaka piMgala nirgrantha ne pUrvokta OM prazna pUche, taba skandaka tApasa zaMkAgrasta huA, (ina praznoM ke uttara kaise dU~, mujhe ina praznoM kA uttara kaise AyegA? isa prakAra kI) kAMkSA (merA uttara ThIka hogA yA nahIM) utpanna huI; vicikitsA utpanna huI )55555))) 95 ))) ))))))) ) ) ))) Wan 555555555) ))) )) bhagavatIsUtra (1) (238) Bhagavati Sutra (1) 855555555555))))))))))))))))))))

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(ki aba maiM jo uttara dU~, usase praznakartA ko santoSa hogA yA nahIM?); usakI buddhi meM bheda utpanna huA (ki maiM kyA karU~?); usake mana meM kAluSya (kSobha) utpanna huA (ki aba maiM to isa viSaya meM kucha bhI nahIM jAnatA), isa kAraNa vaha tApasa, vaizAlika zrAvaka piMgala nirgrantha ke praznoM kA kucha bhI uttara (pramokSa-praznarUpI baMdhana se mukta hone kA upAya) nahIM sUjhane para cupacApa raha gyaa| 14. When Vaishalik Shravak ascetic Pingal asked the aforesaid questions to Parivrajak Skandak of Katyayan clan, the latter was filled with shanka (doubt as to how to find answers to these questions and how to reply ?), kanksha (apprehension that the answers will be correct or not ?), vichikitsa (incredulity that the answer will satisfy the inquirer or not ?), bhed (disjunction as to what to do and what not ?) and kalushya (distress that he was ignorant on the subject). When he failed to find any solution (pramoksh) to the problem he faced, that Parivrajak gave no reply to Vaishalik Shravak ascetic Pingal's questions and remained silent.. 15. tae NaM se piMgalae niyaMThe vesAlIsAvae khaMdayaM kaccAyaNasagottaM doccaM pi taccaM pi iNamakkhevaM pucche-mAgahA ! kiM saaMte loe jAva keNa vA maraNeNaM maramANe jIve vaDDai vA hAyati vA ? etAvaM tAva AikkhAhi buccamANe evN| 15. isake pazcAt usa vaizAlika zrAvaka piMgala nirgrantha ne kAtyAyanagotrIya skandaka parivrAjaka se do bAra, tIna bAra bhI unhIM praznoM ko pUchA ki-mAgadha ! loka sAnta hai yA ananta? yAvat-kisa maraNa se marane se jIva kA saMsAra bar3hatA yA ghaTatA hai ? itane praznoM kA uttara do| 15. Then Vaishalik Shravak ascetic Pingal repeated the aforesaid questions to Parivrajak Skandak of Katyayan clan two-three timesO Maagadh (Magadh born) ! Is the Lok with or without limit ?... and so on up to... by what kind of death a dying being expands the cycles of rebirth (samsar) and by what kind of death a dying being reduces the cycles of rebirth (samsar) ? Please answer these questions. 16. tae NaM se khaMdae kaccANasagotte piMgalaeNaM niyaMTheNaM vesAlIsAvaeNaM doccaM pi taccaM pi iNamakkhevaM pucchie samANe saMkie kaMkhie vitigiMchie bhedasamAvaNNe kalusasamAvanne no saMcAei piMgalayassa niyaMThassa vesAlisAvayassa kiMci vi pamokkhamakkhAiuM, tusiNIe sNcitttthi| 16. jaba vaizAlika zrAvaka piMgala nirgrantha ne kAtyAyanagotrIya skandaka parivrAjaka se do-tIna bAra punaH unhIM praznoM ko pUchA to vaha punaH pUrvavat zaMkita, kAMkSita, vicikitsAgrasta, bhedasamApanna tathA kAluSya ko prApta huA, kintu vaizAlika zrAvaka piMgala nirgrantha ke praznoM kA kucha bhI uttara na de skaa| ataH cupa hokara raha gyaa| dvitIya zataka : prathama uddezaka (239) Second Shatak : First Lesson

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8555555 55555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$$ $ 16. When Vaishalik Shravak ascetic Pingal again repeated the aforesaid questions to Parivrajak Skandak of Katyayan clan two-three times, the latter was filled with shanka, kanksha, vichikitsa, bhed and kalushya. He failed to reply to Vaishalik Shravak ascetic Pingal's questions and remained silent. skandaka kA bhagavAna kI sevA meM Agamana SKANDAK APPROACHES BHAGAVAN 17. tae NaM sAvatthIe nayarIe siMghADaga jAva mahApahesu mahayA jaNasammahe i vA jaNavUhe i vA parisA niggcchi| tae NaM tassa khaMdayassa kaccAyaNasagottassa bahujaNassa aMtie eyamaDhe soccA nisamma imeyAsave 5 ajjhathie ciMtie patthie maNogae saMkappe samuppajjitthA-'evaM khalu samaNe bhagavaM mahAvIre, kayaMgalAe nayarIe bahiyA chattapalAsae ceie sarjameNaM tavasA appANaM bhAvemANe vihri| taM gacchAmi NaM, samaNaM bhagavaM mahAvIraM vadAmi namasAmi seyaM khalu me samaNaM bhagavaM mahAvIraM vaMdittA NamaMsittA sakkArettA sammANittA kallANaM maMgalaM devayaM ceiyaM pajjuvAsittA imAiM ca NaM eyArUvAiM aTThAI heU iM pasiNAI kAraNAI vAgaraNAI Wan pucchittae' tti kttu| ma evaM saMpehei, saMpehittA jeNeva parivvAyAvasahe teNeva uvAgacchai, uvAgacchittA tidaMDaM ca kuMDiyaM ca kaMcaNiyaM ca karoDiyaM ca bhisiyaM ca kesariyaM ca channAlayaM ca aMkusayaM ca pavittayaM ca gaNettiyaM ca chattayaM ca vAhaNAo ya ja' pAuyAo ya dhAurattAo ya geNhai, geNhaittA parivAyAvasahAo paDinikkhamai, paDinikkhamittA tidaMDa# kuMDiya-kaMcaNiya-karoDiya-bhisiya-kesariya-chatrAlaya-aMkusaya-pavittaya-gaNettiyahatthagae 5 chattovAhaNasaMjutte dhAurattavatthaparihie sAvatthIe nagarIe majhamajheNaM niggacchai, niggacchittA jeNeva kayaMgalA nagarI jeNeva chattapalAsae ceie jeNeva samaNe bhagavaM mahAvIre teNeva pahArettha gmnnaae| 17. usa samaya zrAvastI nagarI meM jahA~ tIna mArga, cAra mArga aura bahuta se mArga milate haiM, vahA~ tathA mahApathoM meM janatA kI bhArI bhIr3a samUha rUpa meM cala rahI thI, loga isa prakAra bAteM kara rahe the ki 'zramaNa bhagavAna mahAvIra svAmI kRtaMgalA nagarI ke bAhara chatrapalAzaka nAmaka udyAna meM padhAre haiN|' janatA bhagavAna mahAvIra ko vandanA karane ke lie niklii| usa samaya bahuta se logoM ke mu~ha se bhagavAna OM mahAvIra ke padArpaNa kI bAta sunakara usa kAtyAyanagotrIya skandaka tApasa ke mana meM isa prakAra kA ma adhyavasAya, cintana, abhilASA evaM saMkalpa utpanna huA ki zramaNa bhagavAna mahAvIra kRtaMgalA nagarI ke hai bAhara chatrapalAzaka udyAna meM tapa-saMyama se apanI AtmA ko bhAvita karate hue virAjamAna haiN| ataH maiM ma unake pAsa jAU~, unheM vandanA-namaskAra kruuN| mere lie yaha zreyaskara hai ki maiM zramaNa bhagavAna mahAvIra ko vandanA-namaskAra karake, unakA satkAra-sammAna karake, una kalyANarUpa, maMgalarUpa, devarUpa aura OM caityarUpa bhagavAna mahAvIra svAmI kI paryupAsanA karU~, tathA unase ina aura isa prakAra ke arthoM, hetuoM, ke praznoM, kAraNoM aura vyAkhyAoM Adi ko puuchuu| bhagavatIsUtra (1) (240) Bhagavati Sutra (1) ma

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nitimittt****tmimitimitimitimitimitittmi***tmimimimimimimi pUrvokta prakAra se vicAra kara vaha skandaka tApasa, jahA~ parivrAjakoM kA maTha thA, vahA~ AyA / vahA~ Akara tridaNDa, kuNDI, rudrAkSa kI mAlA ( kAMcanikA), karoTikA (eka prakAra kI miTTI kA bartana), bhRzikA Asana, kesarikA ( bartanoM ko sApha karane kA kapar3A), trigar3I ( channAlaya), aMkuzaka (vRkSa ke pattoM ko ekatrita karane ke aMkuza jaisA sAdhana), pavitrI (aMgUThI), gaNetrikA (kalAI meM pahanane kA eka prakAra kA AbhUSaNa), chatra (chAtA), pagarakhI, pAdukA (khar3AU~), dhAtu (gairika) se raMge hue vastra ( gerue kapar3e ), ina saba tApasa upakaraNoM ko lekara parivrAjakoM ke Avasatha (maTha) se nikalA / vahA~ se nikalakara tridaNDa, kuNDI rudrAkSamAlA, karoTikA, bhRzikA, kesarikA, trigaDI, aMkuzaka, aMgUThI aura gaNetrikA, inheM hAtha meM lekara, chatra aura pagarakhI se yukta hokara, tathA gerue vastra pahanakara zrAvastI nagarI ke madhya meM se nikalakara jahA~ kRtaMgalA nagarI meM jahA~ chatrapalAzaka caitya thA aura jahA~ zramaNa bhagavAna mahAvIra virAjamAna the, usI ora prasthAna kiyaa| 17. At that time a large number of people were moving around at public places like triangular courtyards (singhatak ), crossings of three, four and more paths and on highways in Shravasti city. They were talking among themselves-Shraman Bhagavan Mahavir has arrived in Chhatrapalashak garden outside Kritangala city. People went out to pay homage to Bhagavan Mahavir. Listening from people about the arrival of Bhagavan Mahavir, that Parivrajak Skandak of Katyayan clan had an ausciety (adhyavasaya), thought (chintan), desire (abhilasha) and resolve (sankalp) as follows-- 'Shraman Bhagavan Mahavir is staying in Chhatrapalashak garden outside Kritangala city enkindling (bhaavit) his soul with asceticdiscipline and austerities. Therefore, I should go to him and pay my homage and obeisance. It would be beneficial for me that, after paying him homage and obeisance, after honouring and respecting him, I should worship him, who is the embodiment of beatitude, piety, who is the god of gods and pilgrimage personified. Having done that I should ask him all such meanings (arth), causes (hetu), questions (prashna), reasons (haaran) and elaborations (uyakhya) etc. With these thoughts he came to the abode of Parivrajaks. From there he collected all the traditional paraphernalia of his holy order including--Tridand (trident ), Kundi (bowl), Kanchanika ( garland of Rudraksh), Karotika (earthen pot ), Bhrishika (mattress ), Kesarika (a piece of cloth for cleaning pots), Trigadi or Chhannalika (a wooden instrument), Ankush (a lancet to cut leaves), Pavitri (copper ring), Ganetrika (wrist band), Chhatra ( umbrella), Upanah ( shoes), Paduka (wooden sandals) and saffron coloured dress and came out of that abode dvitIya zataka : prathama uddezaka (241) phaphaphaphaphaphaphaphaphaphaphaphapha Second Shatak: First Lesson

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Wan 5 of Parivrajaks. After that carrying Tridand, Kundi, Kanchanika, 5 Karotika, Bhrishika, Kesarika, Trigadi, Ankush, Pavitri and Ganetrika 5 in his hands; getting equipped with Chhatra and Upanah and attiring himself in saffron coloured dress, he passed through the city of Shravasti and proceeded towards Kritangala city where Shraman Bhagavan Mahavir was stationed in Chhatrapalashak garden. 5 phra 5 Wan gautama svAmI dvArA skandaka kA svAgata WELCOME BY GAUTAM SWAMI 18. [1] 'goyamA !' i samaNe bhagavaM mahAvIre bhagavaM goyamaM evaM vayAsI-dacchisi NaM goyamA ! puvvasaMgatiyaM / [pra. 2 ] kaM NaM bhaMte ? [u.] khaMdayaM nAma / [pra. 3 ] se kAhe vA ? kiha vA ? kevaccireNa vA ? [u. ] evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNa sAvatthI nAmaM nagarI hotthA / vaNNao / tattha NaM 5 sAvatthIe nagarIe gaddabhAlassa aMtevAsI khaMdae NAmaM kaccAyaNasagotte parivvAyae parivasai, taM caiva jAva jeNeva mamaM aMtie teNeva pahArettha gamaNAe / se ya adUrAgate bahusaMpatte addhANapaDivatre aMtarApahe baTTai / 5 ajjeva NaM dacchisi goyamA / 5 Wan phra 5 phra ***********************************E 65555 phra [pra.4 ] 'bhaMte !' tti bhagavaM goyame samaNaM bhagavaM vaMdai namasai, 2 evaM vayAsI - pahU NaM bhaMte ! khaMdae kaccAyaNasagotte devANuppiyANaM aMtie muMDe bhavittA NaM agArAo aNagAriyaM pavvaittae ? [u. ] haMtA, pabhU / 18. [ 1 ] taba zramaNa bhagavAna mahAvIra svAmI ne apane jyeSTha ziSya indrabhUti anagAra ko sambodhita karake kahA- 'gautama ! (Aja) tU apane pUrva ke sAthI (pUrvajanma ke mitra ) ko dekhegaa|' [pra. 2 ] 'bhagavan ! maiM (Aja) kisako dekhU~gA ? [u. ] gautama ! tU skandaka ( nAmaka tApasa) ko dekhegaa| [pra. 3 ] 'bhagavan ! maiM use kaba, kisa taraha se aura kitane samaya bAda dekhU~gA ?' [ u. ] 'gautama ! usa kAla usa samaya meM zrAvastI nAma kI nagarI thii| usa zrAvastI nagarI meM gardabhAla nAmaka parivrAjaka kA ziSya kAtyAyanagotrIya skandaka nAmaka parivrAjaka rahatA hai| isase sambandhita pUrA vRttAnta pahale ke anusAra jAna lenA caahie| yAvat-urA skandaka parivrAjaka ne jahA~ maiM hU~, vahA~ mere pAsa Ane ke lie saMkalpa kara liyA hai| vaha apane sthAna se prasthAna karake mere pAsa A rahA hai| vaha bahuta-sA mArga pAra karake (jisa sthAna meM hama haiM usase) atyanta nikaTa pahu~ca gayA hai| abhI vaha mArga meM cala rahA hai| vaha bIca ke mArga para hai| he gautama! tU Aja hI use dekhegaa|' bhagavatIsUtra (1) (242) Bhagavati Sutra (1) 5 phra *********tmimimimimitmilll***tmi***********mitil 5

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skandaka parivrAjaka samavasaraNa kI ora jAtA skandaka LMS skandaka gaNadhara gautama

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555555555555 citra paricaya 4 skandaka parivrAjaka : bhagavAna ke samavasaraNa meM hue (1) eka samaya bhagavAna mahAvIra kRtaMgalA nagarI ke chatrapalAza udyAna meM pdhaare| zrAvastI nivAsI gardamAlI RSi ke ziSya skandaka parivrAjaka ne hajAroM strI-puruSoM ko bhagavAna ke darzana karane udyAna kI ora jAte 5 dekhaa| skandaka parivrAjaka bhI bhagavAna mahAvIra ke darzana karane ko utsuka huA apane chatra, Asana, daNDa Adi sAtha lekara gale meM mAlAe~ DAla lI mana kI aneka zaMkAoM kA samAdhAna pAne ke lie bhagavAna ke samavasaraNa kI tarapha calA / 5 phra Wan cu Wan Wan Wan (2) samavasaraNa meM virAjita prabhu mahAvIra ne gaNadhara gautama se pharamAyA - gautama ! Aja tuma (pUrvajanma) ke paricita mitra skandaka parivrAjaka ko dekhegaa| usase milegaa| 5 Wan Wan Wan Illustration No. 4 gautama ne pUchA- bhante ! kaba, kitane samaya bAda maiM use vahA~ dekhU~gA ? bhagavAna ne kahA- gautama! zrAvastI nagarI se calakara vaha zIghra kI isa udyAna kI tarapha A rahA hai | kucha samaya bAda tuma use Ate dekhoge ? hI usI samaya skandaka samavasaraNa kI tarapha AtA dikhAI diyaa| gaNadhara gautama apane sthAna se uThakara usake sanmukha gaye aura prasanna bhAva ke sAtha bole he skandaka! Ao tumhArA yahA~ svAgata hai ! tumhArA AnA bahuta acchA huA ! skandaka bhI atyanta harSollAsa pUrvaka abhivandanA karake gautama kI tarapha Age bar3hatA hai| apane pUrva SKANDAK PARIVRAJAK IN BHAGAVAN'S SAMAVASARAN 5 pha (2) Seated in the Samavasaran Bhagavan Mahavir said to Gautam Ganadhar (Today) Gautam! You are going to see and meet Skandak 5 Parivrajak, your friend (from past birth). Gautam asked-Bhante! When, how and after how much time will I Wan see him? 5 Wan - zataka 2, u. 1, sUtra 17 phra Bhagavan said-Gautam ! He has left Shravasti and is coming towards this garden. He has come near and soon you will see him coming. (1) Once Bhagavan Mahavir arrived in Chhatrapalash Garden in Kritangala 5 city. Skandak Parivrajak, the disciple of Gardabhali Rishi of Shravasti saw thousands of men and women going to pay homage to Bhagavan. Skandak Parivrajak also became eager to behold Bhagavan Mahavir. He carried his umbrella, mattress, staff and put garlands on his neck. He then proceeded towards Bhagavan's Samavasaran to remove numerous doubts in his mind. Just then Skandak appeared approaching. Ganadhar Gautam got up and stepped ahead to greet him with pleasure-"O Skandak! Welcome ! A hearty welcome to you! It is good that you have come." Skandak too greeted Gautam with joy and stepped ahead. Wan mitttit puutmilllpuumimimimimimimimi*******milllmilllt***mitimi*tmititi Wan 5 Wan Wan -Shatak 2, lesson 1, Sutra 17 Wan 5

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555555555 555555555 [pra. 4 ] phira 'he bhagavan !' yoM kahakara bhagavAna gautama ne zramaNa bhagavAna mahAvIra ko vandanAnamaskAra karake isa prakAra pUchA-'bhagavan ! kyA vaha kAtyAyanagotrIya skandaka parivrAjaka Apa devAnupriya ke pAsa muNDita hokara AgAra (ghara) chor3akara anagAra dharma meM pravrajita hone meM samartha hai ?' [u. ] 'hA~, gautama ! vaha anagAra dharma meM pravrajita hone meM samartha hai|' 18. [1] Shraman Bhagavan Mahavir said to his senior disciple ascetic Indrabhuti-(Today) Gautam ! You are going to see your friend (from * past birth). [Q.2] Bhante ! Whom do you mean ? [Ans.] His name is Skandak (Parivrajak). [Q. 3] Bhante ! When, how and after lapse of how much time will I see him? [Ans.] Gautam ! During that period of time there was a city named Shravasti. Description (as aforesaid). In Shravasti lived a Parivraiak named Skandak. He belonged to Katyayan clan (gotra) and was a disciple of Parivrajak Gardhabhal. Details should be read as already described... and so on up to... That Skandak Parivrajak has resolved to come here where I am. He has left his place and is coming to me. He has covered a long distance and has come near. At this moment he is walking on the midway path. O Gautam ! You are going to see him today itself. [Q. 4) 'Bhante !' Addressing thus Gautam paid homage and obeisance to Bhagavan Mahavir and asked-'Bhante ! Is that Parivrajak Skandak of Katyayan clan capable of tonsuring his head, renounce his abode and become a homeless ascetic by getting initiated by you, Beloved of gods !" [Ans.] 'Yes, Gautam ! He is capable of doing that. 19. jAvaM ca NaM samaNe bhagavaM mahAvIre bhagavao goyamassa eyamaTaM parikahei tAvaM ca se khaMdae kaccAyaNasagotte taM desaM hvvmaage| 19. jaba zramaNa bhagavAna mahAvIra svAmI bhagavAna gautama svAmI se yaha (pUrvokta) bAta kaha hI rahe the, ki itane meM vaha kAtyAyanagotrIya skandaka parivrAjaka usa sthAna meM (bhagavAna mahAvIra ke pAsa) A phuNce| 19. While Shraman Bhagavan Mahavir was saying all this to Gautam Swami, Parivrajak Skandak of Katyayan clan arrived there (near Bhagavan Mahavir). 20. [pra. 1] tae NaM bhagavaM goyame khaMdayaM kaccAyaNasagottaM adUraAgayaM jANittA khippAmeva abbhuTTeti, khippAmeva pccuvgcchi| jeNeva khaMdae kaccAyaNasagotte teNeva uvAgacchai, uvAgacchittA khaMdayaM dvitIya zataka :prathama uddezaka (243) Second Shatak : First Lesson |

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a5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$ $$ $$ $$ 5555555 $ $ Ting Ting Ting Yu h555555Ting Ting Ting Ting Ting Ting OM kaccAyaNasagottaM evaM vayAsI-'he khaMdayA ! sAgayaM khaMdayA ! susAgayaM khaMdayA ! aNurAgayaM khaMdayA ! OM sAgayamaNurAgayaM khaMdayA ! se nUNaM tumaM khaMdayA ! sAvatthIe nayarIe piMgalaeNaM niyaMTheNaM vesAliyasAvaeNaM fa iNamakkhevaM pucchie 'mAgahA ! kiM saMate loge aNaMte loge ? evaM taM ceva' jeNeva ihaM teNeva hvvmaage| se nUNaM khaMdayA ! atthe samatthe ? [u. ] haMtA atthi| [pra. 2 ] tae NaM se khaMdae kaccAyaNasagotte bhagavaM goyamaM evaM vayAsI-se kesa NaM goyamA ! tahArUve nANI vA tavassI vA jeNaM tava esa aTThe mama tAva rahassakaDe habbamakkhAe, jao NaM tumaM jANasi ? [u. ] tae NaM se bhagavaM goyame khaMdayaM kaccAyaNasagottaM evaM vayAsI-evaM khalu khaMdayA ! mama dhammAyarie OM dhammovaesae samaNe bhagavaM mahAvIre uppannaNANa-daMsaNadhare arahA jiNe kevalI tIyapaccuppannamaNAgayaviyANae savvaNNU savvadarisI jeNaM mamaM esa aDhe tava tAva rahassakaDe havvamakkhAe, jao NaM ahaM jANAmi khaMdayA ! [3] tae NaM se khaMdae kaccAyaNasagotte bhagavaM goyamaM evaM vayAsI-gacchAmo NaM goyamA ! tava dhammAyariyaM dhammovadesayaM samaNaM bhagavaM mahAvIraM vaMdAmo NamaMsAmo jAva pjjuvaasaamo| ____ahAsuhaM devANuppiyA ! mA paDibaMdhaM kreh| [4 ] tae NaM se bhagavaM goyame khaMdaeNaM kaccAyaNasagotteNaM saddhiM jeNeva samaNe bhagavaM mahAvIre taNeva OM pahArettha gmnnaae| . 20. [pra. 1] isake pazcAt bhagavAna gautama kAtyAyanagotrIya skandaka parivrAjaka ke pAsa AyA huA U jAnakara zIghra apane Asana se uThe aura zIghra hI usake sAmane gaye; aura jahA~ skandaka parivrAjaka thA, vahA~ aaye| skandaka ke pAsa Akara usase isa prakAra kahA-"he skandaka ! svAgata hai tumhArA, skandaka ! tumhArA susvAgata hai ! skandaka! tumhArA Agamana ThIka samaya para-ucita huA hai| he skandaka ! padhAro! Apa bhale padhAre !'' phira zrI gautama svAmI ne skandaka se kahA-"skandaka ! zrAvastI nagarI meM vaizAlika zrAvaka piMgalaka nirgrantha ne tumase isa prakAra pUchA thA ki he mAgadha ! loka sAnta hai yA ananta? ityAdi (pA~ca prazna pUche the|) unake praznoM se niruttara hokara uttara pUchane ke lie yahA~ bhagavAna ke pAsa Aye ho| he skandaka ! kaho, yaha bAta satya hai ?" [u. ] (skandaka) "hA~, gautama ! yaha bAta satya hai|" ja [pra. 2 ] phira skandaka parivrAjaka ne bhagavAna gautama se isa prakAra pUchA- "gautama ! kauna aisA ma jJAnI aura tapasvI puruSa hai, jisane mere mana kI gupta bAta (rahasya) tumase zIghra kaha dI; jisase tuma mere OM mana kI gupta bAta ko jAna gaye?' [u. ] taba bhagavAna gautama ne skandaka parivrAjaka se kahA-'he skandaka ! mere dharmaguru, dharmopadezaka, OM zramaNa bhagavAna mahAvIra, utpanna jJAna-darzana ke dhAraka haiM, arhanta haiM, jina haiM, kevalI haiM, bhUta, bhaviSya ke a55555555555 55555555 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 Ting Ting Ting bhagavatIsUtra (1) (244) Bhagavati Sutra (1)

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Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 555555555555555555555Hao aura vartamAnakAla ke jJAtA haiM, sarvajJa-sarvadarzI haiM; unhoMne tumhAre mana meM rahI huI gupta bAta mujhe zIghra kahI hai, isalie skandaka ! maiM tumhArI usa gupta bAta ko jAnatA huuN|' / [3] tatpazcAt skandaka parivrAjaka ne bhagavAna gautama se isa prakAra kahA-"he gautama ! hama tumhAre dharmAcArya, dharmopadezaka zramaNa bhagavAna mahAvIra svAmI ke pAsa caleM, unheM vandanA-namaskAra kareM, yAvatunakI paryupAsanA kreN|" (gautama svAmI-) 'he devAnupriya ! jaisA tumheM sukha ho vaisA kro| (isa zubha kArya meM) vilamba na kro|' [ 4 ] tadanantara bhagavAna gautama svAmI ne skandaka parivrAjaka ke sAtha jahA~ zramaNa bhagavAna mahAvIra svAmI virAjamAna the, vahA~ jAne kA saMkalpa kiyaa| ____20. [Q. 1] Knowing that Parivrajak Skandak of Katyayan clan had come very near, Bhagavan Gautam got up and rushed ahead to greet him. Approaching Parivrajak Skandak of Katyayan clan he said, "O Skandak ! Welcome. A hearty welcome to you. Skandak ! Your arrival is timely and at opportune moment. O Skandak ! Please come. It is good that you have come." He then added--"Skandak ! In Shravasti, Vaishalik Shravak ascetic Pingal had asked you five questions including'O Maagadh ! Is the Lok with or without limit ? Failing to provide answers, you have come here to ask those questions to Bhagavan. O Skandak ! Tell me if it is true ?" [Ans.] (Skandak) "Yes, Gautam ! It is true." (Q. 2] Then Skandak Parivrajak asked Bhagavan Gautam-"Gautam ! Who is such enlightened sage, rich in austerities, who has at once revealed my inner thoughts to you and enabled you to know my secret musings ?" (Ans.) Bhagavan Gautam replied to Skandak Parivrajak"O Skandak ! My religious teacher and preceptor Shraman Bhagavan Mahavir is endowed with Keval-jnana and Keval-darshan. He is Arihant, Jina and Kevali (omniscient). He knows past, present and future. He sees all and knows all. It is he who at once told me about your inner thoughts. That is why, O Skandak! I know your secret." ___ [3] Then Skandak Parivrajak said to Bhagavan Gautam--"Gautam ! Let us go to your religious teacher and preceptor Shraman Bhagavan Mahavir and pay him homage and obeisance... and so on up to... worship him." ___ (Gautam Swami) "0 Beloved of gods ! Do as you please without any delay." dvitIya zataka : prathama uddezaka (245) Second Shatak : First Lesson ,

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phaphaphaphaphaphaphaphaphaphaphaphaphaba Wan Wan Wan Wan Wan Wan ttttt******************************* 21. During that period Shraman Bhagavan Mahavir was eating food everyday (vyavrittabhoji). As such, the body of Vyavrittabhoji Shraman Bhagavan Mahavir was noble (udaar), appealing and th extremely graceful ( shringar), beatific (kalyan), blissful (dhanya), Wan Wan [4] After this Bhagavan Gautam Swami resolved to go with Skandak Parivrajak where Bhagavan Mahavir was seated. Wan bhagavAna dvArA skandaka kA samAdhAna EXPLANATION BY BHAGAVAN 21. teNaM kAleNaM teNaM samae NaM samaNe bhagavaM mahAvIre viyaDabhoI yA'vi hotthA / tae NaM samaNassa bhagavao mahAvIrassa viyaDabhoissa sarIrayaM orAlaM siMgAraM kallANaM sivaM dhaNNaM maMgallaM sassirIyaM aNalaMkiyavibhUsiyaM lakkhaNa- vaMjaNaguNovaveyaM sirIe atIva-atIva uvasobhemANaM ciTTha | 21. usa samaya meM zramaNa bhagavAna mahAvIra vyAvRttabhojI (pratidina AhAra karane vAle ) the| isalie vyAvRttabhojI zramaNa bhagavAna mahAvIra svAmI kA zarIra udAra (pradhAna), zRMgArarUpa, atizaya zobhAsampanna, kalyANarUpa, dhanyarUpa, maMgalarUpa, binA alaMkAra ke hI suzobhita (dIptiyukta), uttama lakSaNoM ( zubha cinhoM), vyaMjanoM (tila Adi) aura guNoM se yukta tathA zArIrika zobhA se atyanta zobhita ho rahA thaa| auspicious (mangal), radiant without embellishments, endowed with noble signs (lakshan), marks (vyanjan) and attributes and it appeared exquisite with physical beauty. mahAvIraM tikkhutto yAhiNa -payAhiNaM karei jAva pajjuvAsai / 22. taba vyAvRttabhojI zramaNa bhagavAna mahAvIra ke udAra yAvat atIva zobhAyamAna zarIra ko dekhakara skandaka parivrAjaka ko atyanta harSa huA, santoSa huA evaM usakA citta Anandita huaa| vaha Wan 5 Anandita, mana meM prItiyukta parama saumanasya prApta tathA harSa se praphulla hRdaya hotA huA jahA~ zramaNa Wan bhagavAna mahAvIra virAjamAna the, vahA~ unake nikaTa AyA / nikaTa Akara zramaNa bhagavAna mahAvIra kI dAhinI ora se pradakSiNA kI, yAvat paryupAsanA karane lgaa| (sanmukha baiTha gayA) 22. tae NaM se khaMdae kaccAyaNasagotte samaNassa bhagavao mahAvIrassa viyaDabhoissa sarIrayaM orAlaM jAva atIva - atIva uvasobhemANaM pAsai, pAsittA haTTatuTThacittamANaMdie naMdie pIimaNe paramasomaNassie harisavasavisappamANahiyae jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, uvAgacchittA samaNaM bhagavaM 22. Seeing the noble... and so on up to... exquisite body of Vyavrittabhoji Shraman Bhagavan Mahavir Skandak Parivrajak was extremely pleased, contented and happy. Overwhelmed with joy, intensely thrilled and exhilarated with bliss he came near the place where Shraman Bhagavan Mahavir was seated. Coming there, he went around Shraman Bhagavan Mahavir clockwise three times... and so on Wan up to... worshipped. (took his seat facing Bhagavan) 5 bhagavatIsUtra (1) (246) Bhagavati Sutra (1) 2 55 5 5 5 555 555595555555559555555955555 << phaphaphaphaphaphaphaphapha

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855555555555555555555555555555 AFFFFFFFFFFFFF 55 555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555 55 23. [pra. ] 'khaMdayA !' ti samaNe bhagavaM mahAvIre khaMdayaM kaccAyaNasagottaM evaM vayAsI-se nUNaM tuma OM khaMdayA ! sAvatthIe nayarIe piMgalaeNaM NiyaMTeNaM vesAliyasAvaeNaM iNamakkhevaM pucchie 'mAgahA ! kiM saaMte // loe aNaMte loe ?' evaM te ceva jAva jeNeva mamaM aMtie teNeva hvymaage| se nUNaM khaMdayA ! ayamaDhe samaDhe ? / ma [u. ] haMtA, atthi| 23. [pra. ] tatpazcAt 'skandaka !' isa prakAra sambodhita karake zramaNa bhagavAna mahAvIra ne kAtyAyanagotrIya skandaka parivrAjaka se isa prakAra kahA-he skandaka ! zrAvastI nagarI meM vaizAlika zrAvaka piMgala nirgrantha ne tumase isa prakAra pUchA thA ki-mAgadha ! loka sAnta hai yA ananta ! aadi| OM usake praznoM kA uttara na de pAne se vyAkula hokara tuma mere pAsa (uttara jAnane ke lie) Aye ho| he skandaka ! kyA yaha bAta satya hai ? ma [u. ] (skandaka-) 'hA~, bhagavan ! yaha bAta satya hai|' 23. [Q.] Then addressing him as 'Skandak !', Shraman Bhagavan Mahavir said to Parivrajak Skandak of Katyayan clan-"O Skandak! In Shravasti, Vaishalik Shravak ascetic Pingal had asked you five questions including-'O Maagadh ! Is the Lok with or without limit ? Failing to provide answers, you have come here to ask me those questions. O Skandak ! Tell me if it is true ?" [Ans.) (Skandak) "Yes, Bhagavan ! It is true." ma loka : sAnta yA ananta LOK : WITH OR WITHOUT LIMIT 24. [1] je vi ya te khaMdayA ! ayameyArUve anjhathie ciMtie patthie maNogae saMkappe / ma samuppajjitthA-kiM saaMte loe, aNaMte loe ? tassa vi ya NaM ayamahra-evaM khalu mae khaMdayA ! caubihe loe paNNatte, taM jahA-davbao khettao kAlao bhaavo| davvao NaM ege loe saNte| khettao NaM loe OM asaMkhejjAo joyaNakoDAkoDIo AyAma-vikkhaMbheNaM, asaMkhejjAo joyaNakoDAkoDIo parikkheveNaM paNNattA, atthi puNa se aNte| kAlao NaM loe Na kayAvi na AsI na kayAvi na bhavati na kayAvi na OM bhavissati, bhuviM ca bhavai ya bhavissai ya dhuve Niyae sAsae akkhae abbae avaTThie Nicce, Natthi puNa se 9 ma aNte| bhAvao NaM loe aNaMtA vaNNapajjavA gaMdha-rasa-phAsapajjavA, aNaMtA saMThANapajjavA, aNaMtA OM garuya-lahuyapajjavA, aNaMtA agaruya-lahuyapajjavA, natthi puNa se aNte| se taM khaMdagA ! davao loe saaMte, khettao loe saaMte, kAlao loe aNaMte, bhAvao loe annNte| 24. [1] (bhagavAna-) he skandaka ! tamhAre mana meM jo isa prakAra kA adhyavasAya, cintana, , abhilASA evaM saMkalpa, samutpanna huA thA ki 'loka sAnta hai, yA ananta ?' usakA yaha uttara hai-he skandaka ! maiMne (cAra dRSTikoNoM se) cAra prakAra kA loka batAyA hai, vaha isa prakAra hai-(1) dravyaloka, ma (2) kSetraloka, (3) kAlaloka, aura (4) bhaavlok| (1) una cAroM meM se dravya se loka eka hai, aura ke Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 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 dvitIya zataka : prathama uddezaka (247) Second Shatak: First Lesson 55555555555555555555555555555555558

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))))55555555 )) Wan 5))) Wan anta vAlA hai, (2) kSetra se loka asaMkhya koDAkoDI yojana taka lambA-caur3A hai, asaMkhya koDAkoDIja yojana kI paridhi vAlA hai, tathA vaha anta-sahita hai, (3) kAla se aisA koI kAla nahIM thA, jisameM OM loka nahIM thA, aisA koI kAla nahIM hai, jisameM loka nahIM hai, aisA koI kAla nahIM hogA, jisameM loka na ma hogaa| loka sadA thA, sadA hai aura sadA rhegaa| loka dhruva, niyata, zAzvata, akSaya, avyaya, avasthita // aura nitya hai| usakA anta nahIM hai| (4) bhAva se loka ananta varNaparyAyarUpa, gandhaparyAyarUpa, U rasaparyAyarUpa aura sparzaparyAyarUpa hai| isI prakAra ananta saMsthAnaparyAyarUpa, ananta guru-laghuparyAyarUpa evaM ananta aguru-laghuparyAyarUpa hai| usakA anta nahIM hai| isa prakAra he skandaka ! dravyaloka anta-sahita hai, kSetraloka anta-sahita hai, kAlaloka antarahita hai aura bhAvaloka bhI antarahita hai| ataeva loka antasahita bhI hai aura anta-rahita bhI hai| 24. [1] (Bhagavan--) Skandak ! Your mind is plagued with doubt (adhyavasaya), thought (chintan), curiosity (abhilasha), and inquisitiveness (sankalp) that 'Is the Lok with or without limit ?' In this regard I say--'O Skandak ! As I have said Lok is of four kinds (viewed from four standpoints)-(1) Dravyalok, (2) Kshetralok, (3) Kaal-lok and (4) Bhaavalok. (1) In context of substance (dravya) Lok is one and has a limit. (2) In context of area (kshetra) Lok is innumerable Kodakodi (hundred trillion or 1014) Yojans in length and width, innumerable 4f Kodakodi Yojan in circumference and has a limit. (3) In context of time (kaal) there was no such time when Lok did not exist, there is no such 4 time when Lok does not exist, and there will be no such time when Lok will not exist. Lok existed, exists and will exist always. Therefore it is dhruva (constant), niyat (fixed), shashvat (eternal), akshaya (imperishable), avyaya (non-expendable), avasthit (steady) and nitya (perpetual). It is without limit. (4) In context of state (bhaava) Lok has infinite alternatives of colour, odour, taste and touch. In the same way it has infinite alternatives of structure, grossness-subtleness (guru-laghu paryaya) and non-grossness-subtleness (aguru-laghu paryaya). It is without a limit. Thus Skandak ! Dravyalok is with limit, Kshetralok is 41 with limit, Kaal-lok is without limit and Bhaavalok too is without limit. # Therefore Lok is with limit as well as without limit. jIva : sAnta yA ananta JIVA : WITH OR WITHOUT LIMIT __ [2] je vi ya te khaMdayA ! jAva saaMte jIve, aNaMte jIve ? tassa vi ya NaM ayamaTTe-evaM khalu jAva : davvao NaM ege jIve saNte| khettao NaM jIve asaMkhejjapaesie asaMkhejjapaesogADhe, atthi puNa se aNte| kAlao NaM jIve na kayAvi na Asi jAva nicce, natthi puNAi se aNte| bhAvao NaM jIve aNaMtA NANapajjavA aNaMtA daMsaNapajjavA aNaMtA carittapajjavA aNaMtA garuyalahuyapajjavA aNaMtA Wan 55555555555 )) )) ) Wan 55 bhagavatIsUtra (1) (248) Bhagavati Sutra (1) 055555555555555555555555555555558

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Wan 5 agaruyala huyapajjavA, natthi puNa se aMte / se ttaM davvao jIve saaMte, khettao jIve saaMte, kAlao jIve Wan anaMte, bhAvao jIve anaMte / phra phaphaphaphaphaphaphaphapha [ 2 ] he skandaka ! tumhAre mana meM yaha vikalpa uThA thA, ki yAvat- 'jIva sAnta hai yA antarahita hai ?' usakA bhI artha (spaSTIkaraNa) isa prakAra hai- 'yAvat (1) dravya se eka jIva anta - sahita hai / ( 2 ) kSetra se jIva asaMkhya pradeza vAlA hai aura asaMkhya pradezoM kA avagAhana kiye hue hai, ataH vaha 5 anta - sahita hai| (3) kAla se aisA koI kAla nahIM thA, jisameM jIva na thA, yAvat jIva nitya hai, antarahita hai| (4) bhAva se jIva ananta jJAnaparyAyarUpa hai, ananta darzanaparyAyarUpa hai, ananta cAritraparyAyarUpa hai, ananta guru- laghuparyAyarUpa hai, ananta - aguru- laghuparyAyarUpa hai aura usakA anta nahIM (antarahita) hai| isa prakAra dravya se aura kSetra se jIva anta - sahita hai, tathA kAla aura bhAva kI apekSA jIva antarahita hai| ataH he skandaka ! jIva anta-sahita bhI hai aura antarahita bhI hai / ' Wan 5 5 Wan phra Wan Wan phra [2] Skandak! Your mind is plagued with the doubt ... and so on up to... that 'Are the souls with or without limit?' In this regard the answer follows the same pattern. - ' ... and so on up to ... ( 1 ) In context of 5 substance (dravya) one Jiva (soul as a living being) has a limit. (2) In context of area (kshetra) Jiva (soul) has innumerable space-points 5 (pradesh) and it occupies innumerable space-points (pradesh), thus it has a limit. (3) In context of time (kaal) there was no such time when Wan Wan 5 B (guru-laghu paryaya) and non-grossness-subtleness (aguru-laghu paryaya). It is without a limit. Thus Skandak! In context of Dravya and Kshetra Jiva (soul) is with limit, and in context of Kaal (time) and Bhaava (state) Jiva (soul) is without limit. Therefore Jiva (soul) is with limit as well as without limit. Jiva did not exist, and so on up to... nitya (perpetual). It is without 5 limit. (4) In context of state (bhaava) Jiva has infinite alternatives of knowledge (jnana ), perception / faith (darshan) and conduct (chaaritra). In the same way it has infinite alternatives of grossness-subtleness siddhi-viSayaka prazna QUESTION ABOUT SIDDHI [ 3 ] je viya te khaMdayA ! pucchA / davvao NaM egA siddhI saaMtA; khettao NaM siddhI paNayAlIsaM joyaNasaya sahassA AyAma - vikkhaMbheNaM, egA joyaNakoDI bAyAlIsaM ca joyaNasayasahassAiM tIsaM ca NaM siddhI na kayAvi na AsiH bhAvao ya jahA loyassa tahA bhANiyavvA / tattha davvao siddhI saaMtA, 5 5 khettao siddhI saaMtA, kAlao siddhI aNaMtA, bhAvao siddhI anaMtA / 5 5 ka joyaNasahassAiM dontri ya auNApatre joyaNasae kiMci visesAhie parikkheveNaM, atthi puNa se aMte; kAlao phra 5 dvitIya zataka : prathama uddezaka phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan (249) [ 3 ] he skandaka ! tumhAre mana meM jo yaha vikalpa uThA thA ki siddhi (siddhazilA) sAnta hai yA antarahita hai ? usakA bhI yaha artha (samAdhAna) hai - he skandaka ! maiMne cAra prakAra kI siddhi batAI hai- 5 *********************************** Second Shatak: First Lesson Wan Wan Wan Wan 5 5

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))))59555555 )))))))) dravyasiddhi, kSetrasiddhi, kAlasiddhi aura bhaavsiddhi| (1) dravya se siddhi eka hai, ataH anta-sahita hai| 5 (2) kSetra se siddhi 45 lAkha yojana kI lambI-caur3I hai, tathA eka karor3a bayAlIsa lAkha tIsa hajAra do sau OM unacAsa yojana se kucha vizeSAdhika (jhAjherI) hai, ataH anta-sahita hai| (3) kAla se aisA koI kAla nahIM ma thA, jisameM siddhi nahIM thI, aisA koI kAla nahIM hai, jisameM siddhi nahIM hai tathA aisA koI kAla nahIM hogA, jisameM siddhi nahIM rhegii| ataH vaha nitya hai, antarahita hai| (4) bhAva se siddhi-jaise bhAvaloka ke sambandha U meM kahA thA, usI prakAra hai| (arthAt vaha ananta varNa, gandha, rasa, sparza, guru-laghu, aguru-laghu, paryAyarUpa hai // + tathA antarahita hai) isa prakAra dravyasiddhi aura kSetrasiddhi anta-sahita hai tathA kAlasiddhi aura bhAvasiddhi * antarahita hai| isalie he skandaka ! siddhi anta-sahita bhI hai aura antarahita bhI hai| [3] Skandak! Your mind is plagued with the doubt that 'Siddhi is with or without limit ? In this regard the answer follows the same pattern 'O Skandak ! I have said Siddhi (state and abode of perfection or - liberation) is of four kinds (viewed from four stand-points) Dravyasiddhi, Kshetrasiddhi, Kaal-siddhi and Bhaavasiddhi. (1) In context of substance (dravya) Siddhi (abode of Siddhas) is one and has a Wan limit. (2) In context of area (kshetra) Siddhi is 4.5 million Yojans in length Wan and width, slightly more than 14.2 million thirty thousand two hundred i forty nine Yojans in circumference and thus has a limit. (3) In context of time (kaal) there was no such time when Siddhi did not exist, there is no such time when Siddhi does not exist, and there will be no such time when Wan Siddhi will not exist. Thus it is without limit. (4) In context of state (bhaava) Siddhi is stated to be in details as mentioned about Lok. (it has infinite alternatives of colour, odour, taste, touch, structure, grossness subtleness and non-grossness-subtleness. Thus it is without a limit. Thus F Skandak ! Dravyasiddhi is with limit, Kshetrasiddhi is with limit, Kaal siddhi is without limit and Bhaavasiddhi too is without limit. Therefore Siddhi is with limit as well as without limit. [4] je vi ya te khaMdayA ! jAva kiM aNaMte siddhe ? taM ceva jAva davvao NaM ege siddhe saaMte; khettao + NaM siddhe asaMkhejjapaesie asaMkhejjapaesogADhe, atthi puNa se aMte; kAlao NaM siddhe sAdIe hai apajjavasie, natthi puNa se aMte; bhAvao siddhe aNaMtA NANapajjavA, aNaMtA saNapajjavA jAva aNaMtA + agaruyalahuyapajjavA, natthi puNa se aNte| se taM davvao siddhe saaMte, khettao siddhe sote, kAlao siddhe aNaMte, bhAvao siddhe annNte| + [4 ] he skandaka ! phira tumheM yaha saMkalpa-vikalpa utpanna huA thA ki siddha anta-sahita hai yA antarahita hai ? usakA artha (samAdhAna) bhI isa prakAra hai-(yahA~ saba kathana pUrvavat jAnanA cAhie) yAvatOM dravya se-eka siddha anta-sahita hai| kSetra se-siddha asaMkhyapradeza vAle tathA asaMkhya AkAza-pradezoM kA ke avagAhana kiye hue haiM, ataH anta-sahita haiN| kAla se-(koI bhI eka) siddha Adi-sahita aura antarahita / ))))))))))) bhagavatIsUtra (1) (250) Bhagavati Sutra (1) 5555555555555555555555555555555555 ja

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)))5555558 $ 55555555 555555 )) Wan hai| bhAva se-siddha ananta jJAnaparyAyarUpa haiM, ananta darzanaparyAyarUpa haiM, yAvat-ananta-aguru laghuparyAyarUpa haiM tathA antarahita haiN| arthAt-dravya se aura kSetra se siddha anta-sahita haiM tathA kAla se aura 9 bhAva se siddha antarahita haiN| isalie he skandaka ! siddha anta-sahita bhI haiM aura antarahita bhI haiN| 4 [4] Skandak ! Further, your mind is plagued with the doubt, 'Are the si Siddhas with or without limit ? In this regard the answer follows the same pattern-Read details as already stated... and so on up to... In context of substance one Siddha (liberated soul) has a limit. In context of 41 area Siddha (soul) has innumerable space-points and it occupies innumerable space-points, thus it has a limit. In context of time (kaal) any single Siddha is with a beginning and without an end. It is without limit. In context of state Siddha has infinite alternatives of knowledge (inana), perception/faith (darshan)... and so on up to... non-grossness4 subtleness. So it is without a limit. Thus in context of Dravya and Wan Kshetra Siddha (soul) is with limit, and in context of Kaal (time) and 4 Bhaava (state) Siddha (soul) is without limit. Therefore, O Skandak ! 4 Siddha liberated (soul) is with limit as well as without limit. 5 bAlamaraNa-paNDitamaraNa BAAL-MARAN AND PUNDIT-MARAN 25. je vi ya te khaMdayA ! imeyArUve ajjhathie ciMtie jAva samuppajjitthA keNa vA maraNeNaM maramANe OM jIve vaDati vA hAyati vA ? tassa vi ya NaM ayamaThe-evaM khalu khaMdayA ! mae duvihe maraNe paNNatte, OM mataM jahA-bAlamaraNe ya paMDitamaraNe ya ? ma 25. punaH he skandaka ! tumheM jo isa prakAra kA adhyavasAya, cintana, yAvat saMkalpa utpanna huA thA // * ki kauna se maraNa se marate hue jIva kA saMsAra ghaTatA hai ? usakA bhI artha (samAdhAna) yaha hai-he skandaka ! OM maiMne do prakAra ke maraNa batalAye haiN| yathA-bAlamaraNa aura pnndditmrnn| 25. Skandak ! Lastly, your mind is plagued with the doubt... and so on up to... that 'By what kind of death a dying being expands or reduces the cycles of rebirth (samsar) ? In this regard the answer is-0 Skandak ! I have stated that death is of two kinds--Baal-maran (ignorant's death) and Pundit-maran (pundit's death). 26.[pra.] se kiM taM bAlamaraNe ? _[u. ] bAlamaraNe duvAlasavihe pa., taM jahA-valayamaraNe 1 vasaTTamaraNe 2 aMtosallamaraNe 3 tabbhavaramaNe 4 giripaDaNe 5 tarupaDaNe 6 jalappavese 7 jalaNappavese 8 visabhakkhaNe 9 satthovADaNe 10 vehANase 11 giddhapaTTe 12 / iccete NaM khaMdayA ! duvAlasaviheNaM bAlamaraNeNaM maramANe jIve aNaMtehiM neraiyabhavaggahaNehiM appANaM saMjoei tiriya-maNuya-deva., aNAiyaM ca NaM aNavadaggaM dIhamaddhaM cAurataM + saMsArakaMtAraM aNupariyaTTai, se taM maramANe vddddhi| se taM baalmrnne| 8555555555555)))))))))))) dvitIya zataka : prathama uddezaka (251) Second Shatak : First Lesson

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phaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 phaphaphaphaphaphaphaphaphaphapha 26. [pra. ] 'vaha bAlamaraNa kyA hai ? [ u. ] bAlamaraNa bAraha prakAra kA hai; vaha isa prakAra hai- (1) balayamaraNa (balanmaraNa - tar3aphate hue maranA ), (2) vazArtamaraNa (paradhInatApUrvaka yA viSayavaza hokara maranA ), (3) antaHzalyamaraNa (hRdaya meM zalya rakhakara maranA ), zarIra meM koI tIkhA zastrAdi ghusa jAne se maranA athavA sanmArga se bhraSTa hokara maranA, (4) tadbhavamaraNa ( marakara usI bhava meM puna: utpanna honA aura maranA ), (5) giripatana, (6) tarupatana, (7) jala- praveza ( pAnI meM DUbakara maranA ), (8) jvalanapraveza ( agni meM jalakara maranA ), (9) viSabhakSaNa (viSa khAkara maranA ), (10) zastrAvapATana ( zastrAghAta se maranA ), (11) vaihAnasamaraNa (gale meM phA~sI lagAne yA vRkSa Adi para laTakane se maranA ), aura (12) gRdhrapRSThamaraNa (giddha Adi pakSiyoM dvArA pITha Adi zarIrAvayavoM kA mA~sa khAye jAne se hone vAlA maraNa) / he skandaka ! ina bAraha prakAra ke bAlamaraNoM se maratA huA jIva ananta bAra nAraka bhavoM ko prApta karatA hai, tathA naraka, 5 tiryaMca, manuSya aura deva, isa cAturgatika anAdi - ananta saMsArarUpa kAntAra (vana) meM bAra-bAra paribhramaNa karatA hai / arthAt isa taraha bAraha prakAra ke bAlamaraNa se maratA huA jIva apane saMsAra ko bar3hAtA hai| yaha hai - bAlamaraNa kA svarUpa / 26. [Q.] What is that Baal-maran ( ignorant's death) ? [Ans.] Baal-maran ( ignorant's death) is of twelve kinds - ( 1 ) Balaya maran (balanmaran-to die writhing), (2) Vashart maran (to die as a slave of man or passions), (3) Antah-shalya maran (to die with a thorn inside; a pointed weapon in the body or an inner thorn of falling from grace), (4) Tadbhava maran (to die after being reborn in the same 5 genus ), ( 5 ) Giripatan (to die due to fall from a hill ), ( 6 ) Tarupatan die due to fall from a tree), (7) Jala pravesh (to die by drowning), 5 (to ( 8 ) Jvalan pravesh (to die by entering into fire ), ( 9 ) Vish bhakshan (to die by consuming poison ), ( 10 ) Shastravapatan (to die due to being is entrapped in the beginningless and endless wilderness of infinite cycles of rebirth in the four genuses including those of infernal beings, animals, human beings and divine beings. In other words these twelve kinds of ignorant's deaths causes a Jiva to expand his cycles of rebirth (samsar). This is Baal-maran. hit by a weapon ), ( 11 ) Vaihanas maran (to die by hanging ), and 5 27. [.] se kiM taM paMDiyamaraNe ? [ u. ] paMDiyamaraNe duvihe pa., taM. - pAovagamaNe ya bhattapaccakkhANe ya / bhagavatIsUtra (1) 5 (12) Gridhraprishtha maran (to die due to body parts being pecked and 5 snatched by birds like vulture ). O Skandak ! Ignorant's death due to 5 these twelve reasons leads a Jiva (soul) to infinite rebirths in hell and he 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (252) Bhagavati Sutra (1) Wan phra Wan Wan

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maraNa ke vividha bheda svarga cakravartI mAkSa vaimAnika bAla maraNa bAla maraNa ke bheda - paMDita maraNa saMsAra cakra 11 saMsAra cakra paribhramaNa Jan Education international

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ja)45555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555 55 citra paricaya-5 Illustration No.5 maraNa ke vividha bheda samavasaraNa meM pahu~cakara skandaka ne bhagavAna se aneka praznoM ke pazcAt punaH pUchAbhante ! kisa maraNa se marane para jIva saMsAra ko ghaTAtA hai ? bhagavAna ne kahA-skandaka ! maraNa ke do bheda haiM-(1) bAlamaraNa, tathA (2) pnndditmrnn| jisa maraNa ke sAtha kisI prakAra kI bhautika kAmanA rahatI hai, jaise svarga-sukhoM kI athavA cakravartI Adi bhautika aizvarya Wan pada kI, vaha bAlamaraNa hai| sarvathA mokSa kI bhAvanA ke sAtha prANa visarjana karane vAle zramaNoM kA paNDitamaraNa Wan hotA hai| paNDitamaraNa vAlA yA to vaimAnika deva banakara phira mokSa prApta karatA hai athavA sarvakarma kSaya kara sIdhA mokSa meM jAtA hai| Arta-raudra dhyAna ke sAtha mRtyu prApta karanA bhI bAlamaraNa hai| usake 12 bheda haiM jaise-(1) balayamaraNa (tar3aphate hue maranA), (2) vazArtamaraNa (paradhInatApUrvaka yA vivaza hokara maranA), (3) antaHzalyamaraNa (hRdaya meM zalya rakhakara athavA zarIra meM koI tIkhA zastrAdi ghusa jAne se maranA, (4) tadbhavamaraNa (marakara usI bhava meM punaH utpanna honA aura maranA), (5) giripatana, (6) tarupatana, (7) jala-praveza, (8) jvalanapraveza (agni meM jalakara maranA), (9) viSabhakSaNa, 9 (10) zastrAvapATana (zastrAghAta se maranA), (11) bahAnasa maraNa (gale meM phA~sI lagAne yA vRkSa Adi para laTakane se maranA), aura (12) gRdhrapRSThamaraNa (giddha Adi pakSiyoM dvArA pITha Adi zarIrAvayavoM kA mA~sa khAye jAne se hone vAlA mrnn)| -zataka 2, u. 1, sUtra 26-28 TYPES OF DEATH Coming to Samavasaran, Skandak put various questions to Bhagavan and at last asked-Bhante ! What type of death reduces the cycles of rebirth ? Bhagavan replied-Skandak there are two kinds of death (1) Baal Maran, and (2) Pundit Maran. Death with some mundane desire, such as for divine pleasures or grandeur of an emperor, is Baal Maran. The death of ascetics who exclusively desire for liberation is Pundit Maran and it leads either to liberation at once by destroying all karmas or after 4 reincarnation as Vaimanik Dev. Death with sentiments of pathos or anger is also Baal Maran and it is of 12 kinds (1) Balaya maran (to die writhing), (2) Vashart maran (to die as a slave of man or circumstances), (3) Antah-shalya maran (to die with a mental or physical thorn inside), (4) Tadbhava maran (to die after being reborn in the same genus), (5) Giripatan (to die due to fall from a hill), (6) Tarupatan (to die due to fall from a tree), (7) Jala-pravesh (to die by drowning), (8) Jvalan pravesh (to die by entering into fire), (9) Vish bhakshan (to die by consuming poison), (10) Shastravapatan (to die by a weapon), (11) Vaihanas maran (to die by hanging), and (12) Gridhraprishtha maran (to die due to body parts being pecked and snatched by birds like vulture). -Shatak 2, lesson 1, Sutra 26-28 Bu Bu Bu Bu Bu Bu Bu 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 Kou 85555555555555555555555555555)))))

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85555555555555555))))))))) ) ) 55555555555555555555555555558 27. [pra. ] paNDitamaraNa kyA hai ? OM [u. ] paNDitamaraNa do prakAra kA hai| vaha isa prakAra hai-(1) pAdapopagamana (vRkSa kI kaTI huI zAkhA 5 kI taraha sthira nizcala hokara maranA), aura (2) bhakta-pratyAkhyAna (yAvajjIvana tInoM yA cAroM AhAroM / E kA tyAga karane ke bAda zarIra kI sAra sa~bhAla karate hue jo mRtyu hotI hai|) 27.[Q.] What is that Pundit-maran (noble death)? [Ans.] Pundit-maran (noble death) is of two kinds(1) Padapopagaman (to die lying still like a severed branch of tree), and (2) Bhakt-pratyakhyan (to die after abandoning intake of food till death and taking proper care of the body). 28. [pra. ] se kiM taM pAovagamaNe ? [u. ] pAovagamaNe duvihe pa., taM jahA-nIhArime ya anIhArime ya, niyamA appddikmme| se taM / paaovgmnne| 28. pAdapopagamana (maraNa) kyA hai ? [u.] pAdapopagamana do prakAra kA hai-(1) nirhArima, aura (2) anirhaarim| yaha donoM prakAra kA fa pAdapopagamana maraNa niyama se apratikarma hotA hai| yaha pAdapopagamana kA svarUpa hai| ____28. [Q.] What is this Padapopagaman (death) ? [Ans.] Padapopagaman (death) is of two kinds-(1) Nirharim (in inhabited surroundings), and (2) Anirharim (in uninhabited surroundings). These both kinds of Padapopagaman (death) entail, as a rule, total restraint of movement and care (apratikarma). This is Padapopagaman. 29. [pra. ] se kiM taM bhattapaccakkhANe ? [u. ] bhattapaccakkhANe duvihe pa., taM jahA-nIhArime ya anIhArime ya, niyamA spddikmme| se taM bhttpcckkhaanne| 29. [pra. ] bhaktapratyAkhyAna (maraNa) kyA hai? [u. ] bhaktapratyAkhyAna maraNa do prakAra hai| vaha isa prakAra hai-(1) nirhArima, aura (2) ani rim| yaha donoM prakAra kA bhaktapratyAkhyAna maraNa niyama se sapratikarma hotA hai| yaha-bhaktapratyAkhyAna kA svarUpa hai| 29. (Q.) What is this Bhakt-pratyakhyan (death)? [Ans.] Bhakt-pratyakhyan (death) is of two kinds-(1) Nirharim (in inhabited surroundings), and (2) Anirharim (in uninhabited surroundings). These both kinds of Bhakt-pratyakhyan (death), as a rule, allow movement and care (apratikarma). This is Bhakt-pratyakhyan. raamanan dvitIya zataka :prathama uddezaka (253) Second Shatak: First Lesson 955) ))) )) ))))))))) ))

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Wan phra phaphaphaphaphaphaphaphaphaphapha Wan Wan Wan pha Wan Wan Wan wilderness of cycles of rebirth. In other words these two kinds of noble deaths cause a Jiva to reduce his cycles of rebirth (samsar). This is Pundit-maran. 31. O Skandak ! Due to these two kinds of death a Jiva expands and 5 reduces his cycles of rebirth (samsar) respectively. Wan pha phra 5 5 30. icceteNaM khaMdayA ! duviheNaM paMDiyamaraNeNaM maramANe jIve aNaMtehiM neraiyabhavaggahaNehiM appANaM 5 visaMjoei jAva vIIvayati / se ttaM maramANe hAyai / se ttaM paMDiyamaraNe / 31. icceeNaM khaMdayA ! duviheNaM maraNeNaM maramANe jIvo vaDDhai vA hAyati vA / 30. he skandaka ! ina donoM prakAra ke paNDitamaraNoM se maratA huA jIva nArakAdi ananta bhavoM ko prApta nahIM karatA; yAvat saMsArarUpI aTavI kA ullaMghana (pAra) kara jAtA hai| isa prakAra ina donoM vivecana : paNDitamaraNa ke do bheda haiM- ( 1 ) pAdapopagamana maraNa, aura (2) bhaktapratyAkhyAna maraNa / (1) pAdapopagamana maraNa - saMthArA karake vRkSa ke samAna jisa sthAna para jisa rUpa meM eka bAra leTa jAye, phira usI jagaha usI rUpa meM leTe rahanA aura isa prakAra mRtyu ko prApta honA 'pAdapopagamana maraNa' hai| isake do bheda haiM- 55 nirdhArima aura anirdhArima / (1) jo saMthArA grAma, nagara Adi bastI meM kiyA jAye, jisase mRta zarIra ko 5 grAmAdi se bAhara le jAkara agnidAhAdi saMskAra karanA par3e use, 'nirdhArima' kahate haiM / (2) jo saMthArA grAma, 5 nagara Adi bastI se bAhara jaMgala Adi ekAnta sthAna meM kiyA jAya, jisase mRta zarIra ko vahA~ se le jAne kI AvazyakatA na rahe, use 'anirhArima' kahate haiN| yaha donoM prakAra kA pAdapopagamana maraNa niyamA (niyamapUrvaka ) apratikarma (zarIra kI sevA-zuzrUSA aura halana calana se rahita) hotA hai| (2) bhaktapratyAkhyAna maraNa - yAvajjIvana Wan tIna yA cAroM AhAroM kA tyAga karake mRtyu kA varaNa krnaa| usake bhI nirdhArima aura anirhArima ye do bheda haiN| yaha maraNa sapratikarma hai| 5 prakAra ke paNDitamaraNoM se marate hue jIva kA saMsAra ghaTatA hai / yaha paNDitamaraNa kA svarUpa hai| 3 1 . he skandaka ! ina do prakAra ke maraNoM se marate hue jIva kA saMsAra kramazaH bar3hatA aura ghaTatA hai| 30. O Skandak ! Meritorious due to these two reasons does not lead a Jiva (soul) to infinite rebirths in hell... and so on up to... he crosses the phra Elaboration -- Pundit-maran (Meritorious death) is of two kindspha (1) Padapopagaman maran, and (2) Bhakt-pratyakhyan maran. (1) Padapopagaman maran-The aspirant should take the ultimate vow (santhara) and recline at a place. When he dies without changing the spot or shifting the posture it is called Padapopagaman maran (to die lying still like a severed branch of tree). This in turn is of two kinds (1) Nirharim, and (2) Anirharim. (1) Nirharim-the ultimate vow taken at some inhabited place like a village or a town requiring the dead body to be taken out of the town for cremation is called nirharim. 5 (2) Anirharim -- the ultimate vow taken at some uninhabited place like a phra jungle or other forlorn place not requiring the dead body to be shifted is Bhagavati Sutra (1) bhagavatIsUtra (1) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (254) *********************************** pha Wan

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fafa called anirharim. The prescribed code for both these Padopagaman deaths essentially restrains any movement or care of the body thus it is apratikarma. Bhakt-pratyakhyan maran-to die after abandoning intake of food till death. This also is of two kinds -- (1) Nirharim, and (2) Anirharim. This is sapratikarma (allows movement or care of the body). skandaka dvArA nirgrantha pravrajyA SKANDAK'S INITIATION 32. [ 1 ] ettha NaM se khaMdae kaccAyaNasagotte saMbuddhe samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA namaMsittA evaM vayAsI - icchAmi NaM bhaMte ! tubbhaM aMtie kevalipannattaM dhammaM nisAmettae / [ 2 ] ahAsuhaM devANuppiyA ! mA paDibaMdhaM kareha / 33. tae NaM samaNe bhagavaM mahAvIre khaMdayassa kaccAyaNasagottassa tIse ya mahatimahAliyAe parisAe dhammaM parikahei / dhammakA bhANiyavvA / 32. [ 1 ] (bhagavAna mahAvIra ke ukta vacanoM se samAdhAna pAkara ) skandaka parivrAjaka ko sambodha prApta huaa| usane zramaNa bhagavAna mahAvIra ko vandanA - namaskAra karake yoM kahA- 'bhagavan ! maiM Apake pAsa kevaliprarUpita dharma sunanA cAhatA huuN|' [ 2 ] devAnupriya ! jaisA tumheM sukha ho, vaisA karo; zubha kArya meM vilamba mata karo / 33. isake pazcAt zramaNa bhagavAna mahAvIra svAmI ne skandaka parivrAjaka ko aura usa bahuta bar3I pariSad ko dharmakathA kahI / dharmakathA kA varNana aupapAtikasUtra ke anusAra karanA caahie| 32. [1] (After getting answers to his questions from Bhagavan Mahavir) Skandak Parivrajak was contented. He paid homage and obeisance to Bhagavan Mahavir and said "Bhante! I am keen to hear the tenets of the religion propounded by Kevalis (omniscients). [2] "Beloved of gods! Do as you please and avoid languor in a good auspicious deed." 33. After that Shraman Bhagavan Mahavir gave his sermon to Skandak Parivrajak and the large congregation. Description of discourse should be read (from Aupapatik Sutra ). 34. tae NaM se khaMdae kaccAyaNasagotte samaNassa bhagavao mahAvIrassa aMtie dhammaM soccA nisamma tuTThe jAva hiyae uTThAe uTThei, uTThittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei, karitA evaM vayAsI - saddahAmi NaM bhaMte! niggaMthaM pAvayaNaM, pattiyAmi NaM bhaMte ! niggaMthaM pAvayaNaM, roemi NaM bhaMte! niggaMthaM pAvayaNaM, abbhuTThemi NaM bhaMte! niggaMthaM pAvayaNaM, evameyaM bhaMte ! tahameyaM bhaMte ! avitahameyaM bhaMte! asaMddhimeyaM bhaMte ! icchiyameyaM bhaMte ! paDicchiyameyaM bhaMte ! icchiya-paDicchiyameyaM bhaMte ! se jaheyaM dvitIya zataka: prathama uddezaka (255) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Second Shatak: First Lesson

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tuDabhe vadaha tti kaTu samaNaM bhagavaM mahAvIraM vaMdati namaMsati, vaMdittA namaMsittA uttarapuritthamaM disIbhAgaM , OM avakkamai, avakkamittA tidaMDaM ca kuMDiyaM ya jAva dhAturattAo ya egaMte eDei, eDittA jeNeva samaNe bhagavaM ma mahAvIre teNeva uvAgacchai, uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei, karittA jAva namaMsittA evaM vayAsIma Alitte NaM bhaMte ! loe, palite NaM bhaMte ! loe, Alitta-palitte NaM bhaMte ! loe jarAe maraNeNa y| OM se jahANAmae kei gAhAvaI agAraMsi jhiyAyamANaMsi je se tattha bheDe bhavai appabhAre mollagarue taM gahAya + AyAe egaMtamaMtaM avkkmi| esa me nitthArie samANe pacchA purA ya hiyAe suhAe khamAe nisseyasAe ANugAmiyattAe bhvissi| evAmeva devANuppiyA ! majjha vi AyA ege bheDe iDe kaMte pie maNunne maNAme OM thegje vesAsie sammae bahumae aNumae bhaMDakaraMDagasamANe, mA NaM sItaM, mA NaM uNhaM, mA NaM khuhA, mA NaM // pivAsA, mA NaM corA, mA NaM vAlA, mA NaM daMsA, mA NaM masagA, mA NaM vAiya-pittiya-siMbhiyaOM sanivAiya vivihA rogAyaMkA parIsahovasaggA phusaMtu ti kaTu, esa me nitthArie samANe paraloyassa hiyAe suhAe khamAe nIsesAe ANugAmiyattAe bhvissi| taM icchAmi gaM devANuppiyA ! sayameva pavvAviyaM, sayameva muMDAviyaM, sayameva sehAviyaM, sayameva sikkhAviyaM, sayameva AyAra-goyara-viNaya-veNaiyacaraNa-karaNa-jAyA-mAyAvattiyaM dhmmmaaikkhiuN| 34. tatpazcAt vaha kAtyAyanagotrIya skandaka parivrAjaka zramaNa bhagavAna mahAvIra ke zrImukha se dharmakathA sunakara evaM hRdaya meM avadhAraNa karake harSita huA, santuSTa huA, yAvat usakA hRdaya harSa se 5 vikasita ho gyaa| phira khar3e hokara aura zramaNa bhagavAna mahAvIra ko dAhinI ora se tIna bAra pradakSiNA karake skandaka parivrAjaka ne kahA-'bhagavan ! nirgrantha pravacana para maiM zraddhA pratIti evaM ruci karatA hU~, bhagavan ! nirgrantha pravacana ko svIkAra karatA huuN| he bhagavan ! yaha (nirgrantha pravacana) isI prakAra hai, yaha tathya hai hai, yaha satya hai, yaha sandeharahita hai, bhagavan ! yaha mujhe iSTa hai, vizeSa iSTa hai, iSTa-pratISTa hai| he bhagavan ! jaisA Apa pharamAte haiM, vaisA hI hai| yoM kahakara skandaka parivrAjaka ne zramaNa bhagavAna mahAvIra ko vandananamaskAra kiyaa| aisA karake usane uttara-pUrva dizA ke IzAnakoNa meM jAkara tridaNDa, kuNDikA, yAvat gerue vastra Adi parivrAjaka ke upakaraNa ekAnta meM chor3a diye| phira zramaNa bhagavAna mahAvIra svAmI ke pAsa Akara bhagavAna mahAvIra ko tIna bAra pradakSiNA karake yAvat namaskAra karake isa prakAra bolA___bhagavan ! jarA (vRddhAvasthA) aura mRtyu rUpI agni se yaha loka (saMsAra) AdIpta-pradIpta (jala rahA hai, vizeSa jala rahA hai) hai, jaise kisI gRhastha ke ghara meM Aga laga gaI ho aura vaha ghara jala rahA ho, taba vaha // usa jalate ghara meM se bahumUlya aura alpabhAra vAle sAmAna ko sabase pahale bAhara nikAlatA hai aura use : lekara ekAnta meM le jAkara yaha socatA hai- 'bAhara nikAlA huA yaha sAmAna bhaviSya meM Age-pIche mere lie ma hitarUpa, sukharUpa, kSemakuzalarUpa, kalyANarUpa evaM sAtha calane vAlA hogaa|' isI taraha he bhagavan ! merA // AtmA bhI eka bhANDa (samAna) rUpa hai| yaha mujhe iSTa, kAnta, priya, sundara, manojJa, manorama, sthiratA dene ke OM vAlA, vizvAsapAtra, sammata, anumata, bahumata aura ratnoM (yA AbhUSaNoM) ke piTAre ke samAna hai| isalie Wan ise ThaMDa na lage, garmI na lage, yaha bhUkha-pyAsa se pIr3ita na ho, ise cora, siMha aura sarpa hAni na pahu~cAyeM, 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$$$ (256) Bhagavati Sutra (1) bhagavatIsUtra (1) 5 55555 B5 ) )))))) )))))))558

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5555555555555555555555555 ise DAMsa aura macchara na satAe~, tathA vAta, pitta, kapha, sannipAta Adi se hone vAle vividha roga aura AtaMka (prANaghAtaka roga) parISaha aura upasarga ise sparza na kareM, isa prakAra maiM inase isakI barAbara rakSA karatA huuN| pUrvokta vighnoM se rahita kiyA huA merA AtmA mujhe paraloka meM hitarUpa, sukharUpa, kuzalarUpa, kalyANarUpa aura anugAmIrUpa hogaa| isalie bhagavan ! maiM Apake pAsa svayaM pravrajita honA, muNDita honA cAhatA huuN| merI icchA hai ki Apa svayaM mujhe pravrajita kareM (muni veza deM), muNDita (keza luMcana) kareM, Apa svayaM mujhe pratilekhanAdi kriyAe~ sikhAe~, sUtra aura artha pddh'aaeN| maiM cAhatA hU~ ki Apa mujhe jJAnAdi AcAra, gocara (bhikSAcarI), vinaya, vinaya kA phala, caraNa ( vratAdi) aura karaNa ( piNDa - vizuddhi) Adi tathA saMyamayAtrA aura saMyamayAtrA ke nirvAhaka AhArAdi kI mAtrA ke grahaNarUpa dharma ko batAe~ / 34. Listening to and understanding the religious discourse given by Bhagavan Mahavir, that Parivrajak Skandak of Katyayan clan became happy, contented... and so on up to... his heart bloomed with bliss. He got up, went around Shraman Bhagavan Mahavir three times clockwise and said "Bhagavan ! I have faith (shraddha), trust (pratiti) and interest (ruchi) in the Nirgranth-sermon. Bhante! I am ready to embrace the Nirgranth-sermon. Bhante! It is as you say. Bhante! It is the ultimate reality. Bhante! It is the ultimate truth. Bhante! It is beyond any doubt. Bhante! It is desirable to me. Bhante! It is extremely desirable to me. Bhante! Indeed, it is desirable, extremely desirable to me. Bhante! It is exactly as you have stated." Saying thus Skandak Parivrajak paid homage and obeisance to Shraman Bhagavan Mahavir. Doing that he went in the north-east direction (Ishan Kone) and discarded his Parivrajak paraphernalia including Tridand (trident), Kundi (bowl)... and so on up to... saffron coloured dress. He then returned near Shraman Bhagavan Mahavir, went around him three times... and so on up to... paid homage and said as follows "Bhante! This world is ablaze. Bhante! This world is being consumed by fire. Bhante! This world is ablaze and is being consumed by the fire of old age and death. In a situation when his house is on fire a householder chooses the most valuable and least cumbersome objects and carrying them to a solitary place he thinks-'Sooner or later in the future these rescued objects (from fire) will be the cause of great help, happiness, support and welfare as they will go along with me.' In the same way, Bhante! My soul is like a bowl (object) that I very much adore, desire, love and covet. For me it is stabilizing, confidence boosting, assented (sammat), approved (anumat), sanctioned (bahumat) and is like a casket of jewels. Therefore I continue to protect it in such a way that no harm is dvitIya zataka : prathama uddezaka (257) 55555555555555555555555 Second Shatak: First Lesson

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355555 55555555558 ) )) ) )) )) )) ))) ) )) 4 $$$ $$$ Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting caused to it by heat, cold, hunger, thirst, thief, snake, lion, wasp, mosquito and ailments caused by disturbed wind, bile and phlegm, as well as terrors, torments and afflictions. Free from the said troubles my soul will, in future, be the source of great help, happiness, support and welfare as also it will go along with me (to my next birth). Therefore, Beloved of gods ! I want to get initiated (pravrajit) by you in person. I desire to be tonsured (mundit) by you. I wish to be a student (shaikshapit) of you. I aspire to be taught (shikshapit) by you. I beseech you to personally initiate me in ascetic-conduct (aachaar), alms seeking (gochar), ascetic-modesty (vinaya), fruits of ascetic-modesty (vainayik), 4 austerities including vows (charan), purity of alms including food (karan), practice of ascetic-discipline (yatra), quantity of food required in ascetic discipline (matra) as well as the desired ascetic behaviour 5 covering all these." 35. tae NaM samaNe bhagavaM mahAvIre khaMdayaM kaccAyaNasagottaM sayameva pavvAvei jAva dhammamAikkhai-evaM Wan devANuppiyA ! gaMtavvaM, evaM ciTThiyavvaM, evaM nisIiyavvaM, evaM tuyaTTiyavvaM, evaM bhujiyavvaM, evaM bhAsiyavvaM evaM uThAe uTThAya pANehiM bhUehiM jIvehiM sattehiM saMjameNaM saMjamiyavvaM, assiM ca NaM aTTe No kiMci vi pmaaiyvvN| ma 35. tadanantara zramaNa bhagavAna mahAvIra svAmI ne svayaM kAtyAyanagotrIya skandaka parivrAjaka ko 5 * pravrajita kiyA, yAvat svayameva dharma kI zikSA dI ki-he devAnupriya ! isa prakAra (yatanA) se calanA cAhie, isa taraha se khar3A rahanA cAhie, isa taraha se baiThanA cAhie, isa taraha se sonA cAhie, isa taraha se khAnA cAhie, isa taraha se bolanA cAhie, isa prakAra se uThakara sAvadhAnIpUrvaka prANa, bhUta, jIva aura sattva ke ke prati saMyamapUrvaka bartAva karanA caahie| isa viSaya meM jarA bhI pramAda nahIM karanA caahie| 35. Then Shraman Bhagavan Mahavir himself initiated... and so on up to... personally directed Parivrajak Skandak of Katyayan clan in religious conduct-"O Beloved of gods ! You should move this way, stand this way, sit this way, recline this way, eat this way, speak this way, get up this way and behave this way with all beings (praan), organisms (bhoot), souls (jiva) and entities (sattva) ensuring great care and 5 restraint. There should be no negligence (pramad) in this." 36. tae NaM se khaMdae kaccAyaNasagotte samaNassa bhagavao mahAvIrassa imaM eyArUvaM dhammiyaM uvaesaM Wan sammaM saMpaDivajjati, tamANAe taha gacchai, taha ciTThai, taha nisIyai, taha tuyaTTai, taha bhuMjai, taha bhAsai, ma taha uTThAe uTThAya pANehiM bhUehiM jIvehiM sattehiM saMjameNaM saMjamai, assiM ca NaM aTThe No pmaayi| Wan 36. taba kAtyAyanagotrIya skandaka muni ne zramaNa bhagavAna mahAvIra svAmI ke pUrvokta dhArmika upadeza ko bhalIbhA~ti svIkAra kiyA aura bhagavAna kI AjJA ke anusAra hI calanA, khar3e rahanA, baiThanA, )) ) ) )) ) )) ) )) )) )) | bhagavatIsUtra (1) (258) Bhagavati Sutra (1) Wan $$$$$B $$$$$$$$$$$$$$$$$$$$$ $$$ $$$$ $$$ a

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955555555)))))))))))))))))))))))))) sonA, khAnA, bolanA Adi kriyAe~ karane lage; tathA tadanusAra hI prANoM, bhUtoM, jIvoM aura sattvoM ke prati saMyamapUrvaka bartAva karane lge| isa viSaya meM ve jarA-sA bhI pramAda nahIM karate the| 36. Then Parivrajak Skandak of Katyayan clan duly accepted and embraced the aforesaid directions given by Shraman Bhagavan Mahavir and started moving, standing, sitting, reclining, eating, speaking and doing other activities accordingly. He also started behaving accordingly with all beings (praan), organisms (bhoot), souls (jiva) and entities (sattva) with great care and restraint. He was never negligent in this. 37. tae NaM se khaMdae kaccAyaNasagotte aNagAre jAe iriyAsamie bhAsAsamie esaNAsamie AyANabhaMDamattanikkhevaNAsamie uccAra-pAsavaNa-khela-jallasiMghANa pariTThAvaNiyAsamie maNasamie vayasamie kAyasamie maNagutte vayagutte kAyagutte gutte guttidie guttabaMbhacArI cAI lajjU dhaNNe khaMtikhame jiidie sohie aNiyANe appussue abahillesse susAmaNNarae daMte iNameva NiggaMthaM pAvayaNaM purao kAuM viiri| 37. aba vaha kAtyAyanagotrIya skandaka anagAra bana ge| ve aba IryAsamiti, bhASAsamiti, eSaNAsamiti, AdAnabhANDamAtranikSepaNAsamiti, uccAra-prasravaNa-khela-jalla-siMghANa-pariSThApanikAsamiti, evaM manaHsamiti, vacanasamiti aura kAyasamiti, ina AThoM samitiyoM kA samyak rUpa se sAvadhAnIpUrvaka pAlana karane lge| manogupti, vacanagupti aura kAyagupti se gupta rahane lage, arthAt-mana, vacana aura kAyA ko vaza meM rakhane lge| ve sabako vaza meM rakhane vAle, indriyoM ko vaza meM rakhane vAle, guptabrahmacArI (brahmacarya ko surakSita rakhane vAle) tyAgI, lajjAvAn (saMyamI = sarala), dhanya (puNyavAn yA dharmadhanavAn), kSamAvAn, jitendriya, vratoM Adi ke zodhaka (zuddhipUrvaka AcaraNakartA), nidAna (niyANA) na karane vAle, AkAMkSArahita, utAvalarahita, saMyama se bAhara citta na rakhane vAle, zreSTha sAdhuvratoM meM lIna, kaSAyoM va indriyoM kA damana karane vAle skandaka muni isI nirgrantha pravacana ko sammukha rakhakara saba kriyAe~ karane lge| 37. Now, Parivrajak Skandak of Katyayan clan became a homeless ascetic. He now duly practiced properly and with care the eight regulations (samiti) including careful movement (irya samiti), careful speech (bhasha samiti), careful alms-seeking (eshana samiti), careful upkeep of ascetic-equipment including bowls (adan-bhand-matranikshepana samiti), careful disposal of excreta (uchchar-prasravan-kheljalla-singhan-parishthapanika samiti) [ucchara-prasravan = stool and urine; khel = phlegm coming out of mouth and nose; and jalla-singhan = dirt of the ear and nose], careful thought (manah samiti), careful speech (vachan samiti), careful action (kaya samiti). He also practiced the three restraints (guptis) including restraint of mind (manogupti), restraint of dvitIya zataka : prathama uddezaka (259) Second Shatak: First Lesson 955555 9555555555 5555555555

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3555555555555555555555555555555 ) ) ))) ) ) ) )) )) ) ))) 4 speech (vachan gupti) and restraint of body (kayagupti). He exercised $ complete control over self (gupta), complete control over sense organs 5 (guptindriya) and complete control over libido (gupta brahmachari). He became a renouncer (tyagi), disciplined and modest (lajjavan), pious and s religious (dhanya), forgiver (kshamavan), victor over senses (jitendriya), steadfast observer of vows (shodhak), devoid of expectation (anidan), non-ambitious (akanksharahit), non-hasty, mentally not drifting away 4 from ascetic-discipline, immersed in lofty ascetic practices and subjugator of passions and sense organs. Such ascetic Skandak indulged in all activities keeping in mind the aforesaid Nirgranth sermon. skandaka dvArA tapazcaraNa AUSTERITIES OF SKANDAK 38. tae NaM samaNe bhagavaM mahAvIre kayaMgalAo nayarIo chattapalAsAo ceiyAo paDinikkhamai, paDinikkhamittA bahiyA jaNavayavihAraM vihri| 39. tae NaM se khaMdae aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAiM ekkArasa aMgAI ahijjai, ahijjittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai, namasai, vaMdittA namaMsittA evaM vayAsI-icchAmi NaM bhaMte ! tunbhehiM # anbhaNuNNAe samANe mAsiyaM bhikkhupaDimaM uvasaMpajjittANaM vihritte| ahAsuhaM devANuppiyA ! mA paDibaMdhaM kreh|| 38. tatpazcAt zramaNa bhagavAna mahAvIra svAmI kRtaMgalA nagarI ke chatrapalAzaka udyAna se nikale aura bAhara (anya) janapadoM (dezoM) meM vicaraNa karane lge| ma 39. isake bAda skandaka anagAra ne zramaNa bhagavAna mahAvIra ke tathArUpa sthaviroM se sAmAyika // Adi gyAraha aMgoM kA adhyayana kiyaa| adhyayana pUrNa karake zramaNa bhagavAna mahAvIra ke pAsa Akara OM vandanA-namaskAra karake isa prakAra bole-'bhagavan ! ApakI AjJA ho to maiM mAsikI bhikSupratimA ma aMgIkAra karake vicaranA cAhatA huuN|' (bhagavAna-) devAnupriya ! jaise tumheM sukha ho, vaisA kro| zubha kArya meM vilamba na kro| 38. After that Shraman Bhagavan Mahavir left Chhatrapalashak garden in Kritangala city and resumed his itinerant way in other inhabited areas (states). 39. Ascetic Skandak then studied eleven Angas including Samayik si under senior ascetics (sthavir) of Shraman Bhagavan Mahavir's order. Concluding his studies he approached Bhagavan Mahavir and after paying him homage and obeisance said-Bhante ! If you kindly permit me I wish to embrace and practice Bhikshu Pratima of one month duration. ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )) ) ))) )) )) ) ))) )) bhagavatIsUtra (1) (260) Bhagavati Sutra (1) Wan )

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mAgamagArAgAnAgagagagagagagagagagagagagAgAgAbhAga fi (Bhagavan said) "Beloved of gods ! Do as you please and avoid f languor when doing a good deed." 40. tae NaM se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe haTe jAva namaMsittA mAsiyaM bhikkhupaDimaM uvasaMpajjittANaM vihri| 41. tae NaM se khaMdae aNagAre mAsiyaM bhikkhupaDimaM ahAsuttaM ahAkappaM ahAmaggaM ahAtaccaM ahAsammaM kAeNa phAseti pAleti soheti tIreti pUreti kiTTeti aNupAlei ANAe ArAhei, kAraNa phAsittA jAva ArAhettA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, uvAgacchittA samaNaM bhagavaM jAva namaMsittA evaM vayAsI-icchAmi NaM bhaMte ! tubhehiM abbhaNuNNAe samANe domAsiyaM bhikkhupaDimaM uvasaMpajjittANaM vihritte| ahAsuhaM devANuppiyA ! mA paDibaMdha kreh| taM cev| 40. tatpazcAt skandaka anagAra zramaNa bhagavAna mahAvIra kI AjJA prApta karake harSita hue yAvat / bhagavAna mahAvIra ko namaskAra karake mAsika bhikSupratimA aMgIkAra karake vicaraNa karane lge| 41. isake bAda skandaka anagAra ke sUtra (vidhi) ke anusAra, kalpa (maryAdA) ke anusAra, mArga / (paddhati) ke anusAra, yathAtattva (svarUpa ke anusAra) aura samyak prakAra (samabhAva) se svIkRta mAsika ! bhikSupratimA kA kAyA se sparza kiyA, pAlana kiyA, use zodhita kiyA, pAra lagAyA, pUrNa kiyA, usakA / kIrtana (guNagAna) kiyA, anupAlana kiyA aura AjJApUrvaka ArAdhana kiyaa| ukta pratimA kA kAyA se ! bhalI prakAra sparza karake yAvat usakA AjJApUrvaka ArAdhana karake jahA~ zramaNa bhagavAna mahAvIra virAjamAna the, vahA~ Ae aura zramaNa bhagavAna mahAvIra ko vandana-namaskAra karake isa prakAra bole- " 'bhagavan ! ApakI AjJA ho to maiM dvimAsikI bhikSupratimA svIkAra karake vicaraNa karanA cAhatA huuN|' ___bhagavAna ne kahA-'devAnupriya ! tumheM jisa prakAra sukha ho, vaisA hI kro| kintu vilamba mata kro|' 40. Ascetic Skandak was pleased to get permission from Shraman Bhagavan Mahavir... and so on up to... after paying homage and obeisance to Bhagavan Mahavir he embraced and commenced practice of F Bhikshu Pratima of one month duration. 41. Thereafter ascetic Skandak embraced the month-long Bhikshu I Pratima according to the scriptures (yathasutra), code of praxis F (yathakalp), prescribed procedure (yathamarg) and perfectly following fundamentals (yathatattva), with equanimity (samata) and touching with the body (actually not just conceptually) sincerely observed (palit), purified (shodhit; for transgressions), completed (purit; for breaking i fast), sang in praise of (kirtit) concluded (anupalit) and successfully i performed (aradhit) as per the sanction. Thus after touching with the CITIF dvitIya zataka : prathama uddezaka (261) Second Shatak : First Lesson )))) )))) 15 5 ) )))))))

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5555555555555555555555555555555555 )) ) ) ) ) )) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 body... and so on up to... successfully performing (aradhit) as per the sanction, he returned to Shraman Bhagavan Mahavir and, after paying him homage and obeisance, submitted-Bhante ! If you kindly permit me I wish to embrace and practice Bhikshu Pratima of two month duration. Bhagavan said--"Beloved of gods ! Do as you please and avoid languor when doing a good deed." And then ascetic Skandak embraced and commenced practice of Bhikshu Pratima of two month duration... and so on up to... successfully performed (aradhit) as per the sanction. 42. evaM temAsiyaM cAummAsiyaM pNc-ch-sttmaa0| paDhamaM sattarAiMdiyaM, doccaM sattarAiMdiyaM, taccaM OM sattarAiMdiyaM, aho rAiMdiyaM, egarAiyaM / 43. tae NaM se khaMdae aNagAre egarAiyaM bhikkhupaDimaM ahAsuttaM jAva ArAhettA jeNeva samaNe bhagavaM OM mahAvIre teNeva uvAgacchati, uvAgacchittA samaNaM bhagavaM mahAvIraM jAva namaMsittA evaM vayAsI-icchAmi NaM bhaMte ! tubhehiM abbhaNuNNAe samANe guNarayaNasaMvaccharaM tavokammaM uvasaMpajjittANaM vihritte| ___ahAsuhaM devANuppiyA ! mA pddibNdh| 42. isI prakAra traimAsikI, cAturmAsikI, paMcamAsikI, SaTmAsikI evaM saptamAsikI bhikSupratimA // kI yathAvat ArAdhanA kii| tatpazcAt prathama saptarAtri-divasa kI, dvitIya saptarAtri divasa kI evaM tRtIya, saptarAtri-divasa kI, phira eka ahorAtri kI tathA ekarAtri kI, isa taraha bAraha bhikSupratimAoM kA sUtrAnusAra yAvat AjJApUrvaka samyak ArAdhana kiyaa| 43. skandaka anagAra antima ekarAtri kI bhikSupratimA kA yathAsUtra yAvat AjJApUrvaka samyak hai ArAdhana karane ke pazcAt zramaNa bhagavAna mahAvIra ke nikaTa aaye| vandanA-namaskAra karake isa prakAra bole-'bhagavan ! ApakI AjJA ho to maiM 'guNaratnasaMvatsara' nAmaka tapazcaraNa aMgIkAra karake vicaraNa karanA cAhatA huuN|' bhagavAna ne pharamAyA- 'tumheM jaisA sukha ho, vaisA karo; dharmakArya meM vilamba na kro|' 42. In the same way he successfully performed (aradhit), as per the sanction, Bhikshu Pratimas of three, four, five, six and seven month duration. After that he embraced and commenced practice of first Sapt-ratri-divas Bhikshu Pratima, Second Sapt-ratri-divas Bhikshu Pratima, Third Sapt-ratri-divas Bhikshu Pratima, Ahoratriki Pratima (to be practiced for twenty four hours), and Ek-ratriki Pratima (to be practiced for one night) (completing all the twelve Bhikshu Pratimas)... and so on up to... successfully performed (aradhit) as per the sanction. 43. After successfully performing (aradhit), as per the sanction, the last Ek-ratriki Pratima, ascetic Skandak approached Shraman 555555)))))))))))))))) | bhagavatIsUtra (1) (262) Bhagavati Sutra (1) Bai Bu Bu Bu Bu Bu Bu Bu Bu Bu 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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gAgAgAgAganA b KH t t t t tA tb tbSH b b b b b b t t t t t t FFFFFhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh Bhagavan Mahavir and after paying homage and obeisance said, u 6 Bhante ! If you kindly permit me I wish to embrace and practice the fi Gunaratna-samvatsar penance. (Bhagavan--) "Beloved of gods ! Do as you please and avoid languor u when doing a good deed." vivecana : bhikSupratimA kI ArAdhanA vidhi-nirgrantha muniyoM ke abhigraha (pratijJA) vizeSa ko bhikSupratimA kahate haiN| ye pratimAe~ bAraha hotI haiM, jinakI avadhi kA ullekha mUla pATha meM kiyA hai| (bhikSu pratimAoM kA vistRta varNana / sacitra antakRddazAsUtra, pRSTha 384 para dekheN)| Elaboration-Bhikshu Pratima-Austerities to be performed by ascetics after taking some specific resolves are called Bhikshu Pratima. These are twelve in number and specific duration of each of them is y mentioned in the text. (For detailed description of Bhikshu Pratimas refer to Illustrated Antakriddasha Sutra, p. 384) 44. tae NaM se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe jAva namaMsittA / guNarayaNasaMvaccharaM tavokamma uvasaMpajjittANaM vihri| taM jahA-paDhamaM mAsaM cautthaM cauttheNaM aNikkhitteNaM / tavokammeNaM diyA ThANukkuDue sUrAbhimuhe AyAvaNabhUmIe AyAvemANe, rattiM vIrAsaNeNaM avAuDeNa y| evaM / doccaM mAsaM chaTheM chaTTeNaM aNikkhitteNaM0 diyA ThANukkuDue sUrAbhimuhe AyAvaNabhUmIe AyAvemANe, rattiM ! vIrAsaNeNaM avAuDeNa y| evaM taccaM mAsaM aTThamaM aTThameNaM, cautthaM mAsaM dasamaM dasameNaM, paMcamaM mAsaM bArasamaM / bArasameNaM, chaTheM mAsaM coddasamaM coddasameNaM sattamaM mAsaM solasamaM, solasameNaM aTThamaM mAsaM aTThArasamaM / aTThArasameNaM, navamaM mAsaM vIsaimaM vIsaimeNaM, dasamaM mAsaM bAvIsaimaM bAvIsaimeNaM, ekkArasamaM mAsaM : caubbIsaimaM caubbIsaimeNaM, bArasamaM mAsaM chabbIsaimaM chabbIsaimeNaM, terasamaM mAsaM aTThAvIsaimaM / aTThAvIsaimeNaM, coddasamaM mAsaM tIsaimaM tIsaimeNaM, panarasamaM mAsaM battIsaimaM battIsaimeNaM, solasamaM mAsaM cottIsaimaM cottIsaimeNaM, anikkhitteNaM tavokammeNaM diyA ThANukkuDue sUrAbhimuhe AyAvaNabhUmIe AyAvemANe, rattiM vIrAsaNeNaM avaauddennN| 44. tatpazcAt zramaNa bhagavAna mahAvIra kI AjJA prApta hone para skandaka anagAra guNaratnasaMvatsara nAmaka tapazcaraNa svIkAra karake vicaraNa karane lge| jaise ki-(guNaratnasaMvatsara tapa kI vidhi) pahale mahIne meM nirantara upavAsa (caturthabhakta tapaHkarma) karanA, dina meM sUrya ke sammukha dRSTi rakhakara AtApanAbhUmi meM utkaTaka Asana se baiThakara sarya kI AtApanA lenA aura rAtri meM apAvata (nirvastra) hokara vIrAsana se baiThanA evaM zIta sahana krnaa| isI taraha nirantara bele-bele pAraNA krnaa| dina meM : utkuTuka Asana se baiThakara sUrya ke sammukha mukha rakhakara AtApanAbhUmi meM sUrya kI AtApanA lenA, rAtri / meM apAvRta hokara vIrAsana se baiThakara zIta sahana krnaa| isI prakAra tIsare mAsa meM uparyukta vidhi ke 5 anusAra nirantara tele-tele pAraNA krnaa| isI vidhi ke anusAra cauthe mAsa meM nirantara caule-caule pAraNA krnaa| pA~caveM mAsa meM pacaule-pacaule (pA~ca-pA~ca upavAsa se) pAraNA krnaa| chaThe mAsa meM b n t n t n t n t t t t t | dvitIya zataka : prathama uddezaka (263) Second Shatak: First Lesson t t t t

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4444445441451461414141414141414141414141454545455 456 457 455 456 457 4564645 451 455 456 45 95 41 41 41 41 414 415 416 4145 4545454545454 455 456 457 456 457 4554 455 456 454 OM nirantara chaha-chaha upavAsa krnaa| sAtaveM mAsa meM nirantara sAta-sAta upavAsa krnaa| AThaveM mAsa meM 5 nirantara ATha-ATha upavAsa krnaa| nauveM mAsa meM nirantara nau-nau upavAsa krnaa| dasaveM mAsa meM :OM nirantara dasa-dasa upavAsa krnaa| gyArahaveM mAsa meM nirantara gyAraha-gyAraha upavAsa krnaa| bArahaveM 5 mAsa meM nirantara bAraha-bAraha upavAsa krnaa| terahaveM mAsa meM nirantara teraha-teraha upavAsa krnaa| caudahaveM mAsa meM nirantara caudaha-caudaha upavAsa krnaa| pandrahaveM mAsa meM nirantara pandraha-pandraha upavAsa OM karanA aura solahaveM mAsa meM nirantara solaha-solaha upavAsa krnaa| ina sabhI meM dina meM utkuTuka + Asana meM baiThakara sUrya ke sammukha mukha karake AtApanAbhUmi meM AtApanA lenA, rAtri ke samaya vastrarahita hokara vIrAsana se baiThakara zIta sahana krnaa| 44. After getting permission from Shraman Bhagavan Mahavir ascetic Skandak commenced the practice of the Gunaratna-samvatsar penance. This was as follows (procedure of the Gunaratna-samvatsar penance)-To fast on alternate days (i.e. to miss four meals of a day, break the fast on second day and again miss four meals on the third day, and so on) during the first month. Also to sit naked in Utkatuk posture facing the sun enduring heat during the day and to sit in Virasan posture enduring cold during the night. To fast for two days followed by a break (i.e. to miss six meals, break the fast on following day and again miss six meals, and so on) during the second month. The practice also includes sitting naked in Utkatuk posture facing the sun enduring heat during the day and sitting in Virasan posture enduring cold during the night. To do a series of three day fasts (missing eight meals) followed by a break with other rules remaining the same during the third month. With the other conditions remaining the same, to do a series of four day fasts (missing ten meals) followed by a break during the fourth month, five day fasts (missing twelve meals) during the fifth month, six day fasts (missing fourteen meals) during sixth month, seven day fasts (missing sixteen meals) during the seventh month, eight day fasts (missing eighteen meals) during the eighth month, nine day fasts (missing twenty meals) during the ninth month, ten day fasts (missing twenty two meals) during the tenth month, eleven day fasts (missing 4 twenty four meals) during the eleventh month, twelve day fasts (missing twenty six meals) during the twelfth month, thirteen day fasts (missing twenty eight meals) during the thirteenth month, fourteen day fasts (missing thirty meals) during the fourteenth month, fifteen day fasts (missing thirty two meals) during the fifteenth month and sixteen day $1 fasts (missing thirty four meals) during the sixteenth month. All through, the practice also includes sitting naked in Utkatuk posture Bu Bu Bu 555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5555555555555g 54 455 456 457 414659 4 anteet () ( 264 ) Bhagavati Sutra (1) 414141414141414141454545454545454545454545454545454545455 456 457 454545454

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F phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha facing the sun enduring heat during the day and sitting in Virasan posture enduring cold during the night. F F 45. tae NaM se khaMdae aNagAre guNarayaNasaMvaccharaM tavokammaM ahAsuttaM ahAkappaM jAva AhettA 5 jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA namaMsittA bahUhiM cauttha - chaTThaTThama - dasama - duvAlasehiM mAsa'ddhamAsakhamaNehiM vicittehiM tavokammehiM appANaM 5 bhAvemANe viharati / F F F 45. After successfully performing (aradhit), as per the sanction, the Gunaratna-samvatsar penance ascetic Skandak approached Shraman Bhagavan Mahavir and paid homage and obeisance. He then resumed his activities enkindling (bhaavit) his soul with a variety of austerities including fasting for one, two, three, four and five days, one month and f one fortnight. F F B 45. tadanantara skandaka anagAra ne guNaratnasaMvatsara nAmaka tapazcaraNa kI sUtrAnusAra, kalpAnusAra 5 vidhipUrvaka ArAdhanA kI / isake pazcAt zramaNa bhagavAna mahAvIra ke pAsa aaye| unheM vandanA - namaskAra kiyaa| isake pazcAt aneka upavAsa, belA, telA, caulA, pacaulA, mAsakhamaNa (mAsika upavAsa), 5 arddhamAsakhamaNa ityAdi vividha prakAra ke tapa se AtmA ko bhAvita karate hue vicaraNa karane lage / B 5 5 46. isake pazcAt ve skandaka anagAra pUrvokta prakAra ke udAra ( phalAzarahita), vipula ( dIrghakAlIna ), pradatta ( guru dvArA anujJAta), pragRhIta ( bahumAnapUrvaka Acarita), kalyANarUpa, zivarUpa 5 ( upadravarahita ), dhanyarUpa, maMgalarUpa ( aniSTa kA upazamana karane vAlA), zrIyukta (zobhAspada ), uttama, B N 46. tae NaM se khaMdae aNagAre teNaM orAleNaM, vipuleNaM payatteNaM paggahieNaM kallANeNaM siveNaM dhaNNeNaM maMgalleNaM sassirIeNaM udaggeNaM udatteNaM udAreNaM mahANubhAgeNaM tavokkammeNaM sukke lukkhe nimmaMse acammANa kiDakiDiyAbhUe kise dhamaNisaMtae jAe yAvi hotthA, jIvaMjIveNa gacchai, jIvaMjIveNaM ! ciTThai, bhAsaM bhAsittA vi gilAi, bhAsaM bhAsamANe gilAi, bhAsaM bhAsissAmIti gilAi; se jahA nAmae kaTThasagaDiyA i vA pattasagaDiyA i vA patta - tilabhaMDagasagaDiyA i vA eraMDakaTTasagaDiyA i vA iMgAlasagaDiyA ! ivA unhe diNNA sukkA samANI sasaddaM gacchai, sasaddaM ciTThai, evAmeva khaMdae vi aNagAre sasaddaM gaccha 5 sasaddaM ciTThai, ubacie taveNaM, avacie maMsa - soNieNaM, huyAsaNe viva bhAsarAsipaDicchanne, tadeNaM teeNaM ! tavateyasirIe atIva atIva uvasobhemANe ciTThai / B F 4 B Y F B dvitIya zataka : prathama uddezaka phra 4 udagra (uttarottara vRddhiyukta), udAtta (uttama bhAvayukta), sundara, udAra aura mahAprabhAvazAlI tapa se zuSka ho gae, rUkSa ho gae, mA~sarahita ho gae, unakA zarIra kevala haDDI aura camar3I se DhakA huA raha gayA / 5 5 calate samaya haDDiyA~ khar3a-khar3a karane lagIM, ve kRza - durbala ho gae, unakI nAr3iyA~ sAmane dikhAI dene 5 lagIM, aba ve kevala apane Atma-bala se calate the, khar3e rahate the, tathA ve itane durbala ho gae the ki bhASA bolane ke bAda, bhASA bolate-bolate bhI aura bhASA bolU~gA, isa vicAra se bhI glAni ( thakAvaTa ) 5 H (265) 4 y Second Shatak: First Lesson 4 Y

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8555555555555555555555555555555555555%. OM ko prApta hote the (unheM bolane meM bhI kaSTa hotA thaa)| jaise koI sUkhI lakar3iyoM se bharI huI gAr3I ho, pattoM ke se bharI huI gAr3I ho, patte, tila aura anya sUkhe sAmAna se bharI huI gAr3I ho, eraNDa kI lakar3iyoM se hai 9 bharI huI gAr3I ho, yA koyale se bharI huI gAr3I ho, sabhI gAr3iyA~ (gAr3iyoM meM bharI sAmagrI) dhUpa meM + acchI taraha sukhAI huI hoM aura phira jaba calatI haiM to khar3a-khar3a AvAja karatI huI calatI haiM aura // __ AvAja karatI huI khar3I rahatI haiM, isI prakAra jaba skandaka anagAra calate the, khar3e rahate the, taba khar3aU khar3a AvAja hotI thii| yadyapi ve zarIra se durbala ho gae the, tathApi ve tapa se puSTa the| unakA mA~sa aura + rakta kSINa (atyanta kama) ho gaye the, kintu rAkha ke Dhera meM dabI huI agni kI taraha (bAhara se nisteja dikhane para bhI) ve tapa aura teja se tathA tapa-teja kI zobhA se atIva suzobhita ho rahe the| 46. Then, as a consequence of the said austerities that were free of 55 expectations (udaar), extended (vipul), consented by the guru (pradatt), and observed with great devotion (pragrihit); that promised beatitude (kalyan rupa), security (shiva rupa), bliss (dhanya rupa), well-being (mangal rupa), and nobility (shriyukta); that were lofty (uttam), progressively enhancing (udagra), ideal (udaatt), beautiful, generous, highly efficacious and severe; that ascetic Skandak became dehydrated, haggard and devoid of flesh. His body was reduced to a mere skeleton covered with skin. When he walked his bones rattled. He was famished and weak, so much so that his veins became prominent and visible. It was through shear will power that he moved and stood. He was so emaciated that after speaking, or while speaking or even the thought of speaking exhausted him. When ascetic Skandak walked or just remained standing his body produced a rattling sound just like a cart filled with dry wood, dry leaves, sesame seeds or other dry things, twigs of Erand, or coal and further dried in sun, that rattles whether it is moving or stationary. Although he was weak in body, he was strong in austerities. Though his flesh ar d blood were almost reduced to nothingness, he still appeared exceptionally graceful due to his austerities and spiritual glow as well as the radiance of penance. vivecana : guNaralasaMvatsara tapa kI saMpUrNa ArAdhanA meM 16 mahIne lagate haiN| jinameM se 407 dina tapasyA ke aura 73 dina pAraNe ke hote haiN| zeSa saba vidhi mUlapATha meM hai| (vizeSa varNana va citra dekheM, sacitra antakRddazAsUtra, OM pRSTha 356) Elaboration The complete practice of Gunaratna-samvatsar penance involves sixteen months. This includes 407 days of fasting and 73 days of eating. The procedure has already been mentioned in the text. (For more details and illustration see Illustrated Antakriddasha Sutra, p. 356) ba))))555555555555555555555555555555555 bhagavatIsUtra (1) (266) Bhagavati Sutra (1) 855555555555555555;))))))))))))))))58

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)) bha bhabhabhabha )) )) )) ) ) ))))))))))bha ) ))) 955555555555555555555555555555555555 ma skandaka anagAra kA samAdhimaraNa MEDITATIONAL DEATH OF ASCETIC SKANDAK 47. teNaM kAleNaM teNa samaeNaM rAyagihe nagare jAva samosaraNaM jAva parisA pddigyaa| ma 47. usa kAla usa samaya meM zramaNa bhagavAna mahAvIra svAmI rAjagRha nagara meM pdhaare| samavasaraNa kI racanA huii| yAvat janatA bhagavAna kA dharmopadeza sunakara vApasa lauTa gii| fi 47. During that period of time there was a city called Rajagriha... and _so on up to... Bhagavan gave his sermon. People dispersed. 48. tae NaM tassa khaMdayassa aNagArassa aNNayA kayAi puvvarattAvarattakAlasamayaMsi dhamma jAgariyaM jAgaramANassa imeyArUve ajjhathie ciMtie jAva samuppajjitthA-'evaM khalu ahaM imeNaM eyArUveNaM orAleNaM jAva (su. 46) kise dhamaNisaMtae jAte jIvaMjIveNaM gacchAmi, jIvaMjIveNaM ciTThAmi, jAva gilAmi, jAva (su. 46) evAmeva ahaM pi sasaI gacchAmi, sasaI ciTThAmi, taM atthi tA me uTThANe kamme bale vIrie purisakkAraparakkame taM jAvatA me atthi uTThANe kamme bale vIrie purisakkAraparakkame jAva ya me dhammovadesae ma samaNe bhagavaM mahAvIre jiNe suhatthI viharai tAvatA me seyaM kallaM pAuppabhAyAe rayaNIe phulluppala-kamala komalummilliyammi ahapaMDure pabhAe rattAsoyappakAsakiMsuya-suyamuha-guMja'ddharAgasarise kamalAgarasaMDabohae uTThiyammi sUre sahassarassimmi diNayare teyasA jalaMte samaNaM bhagavaM mahAvIraM vaMdittA namaMsittA jAva pajjuvAsittA, samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe sayameva paMca mahavvayANi ArovettA, samaNAma ya samaNIo ya khAmettA, tahArUvehiM therehiM kaDA'IhiM saddhiM vipulaM pavvayaM saNiyaM saNiyaM durUhittA, 9 meghaghaNasannigAsa devasanivAtaM puDhavIsilApaTTayaM paDilehittA, dabhasaMthArayaM saMtharittA, dabbhasaMthArovagayassa saMlehaNAjhUsaNAjhUsiyassa bhatta pANapaDiyAikkhiyassa pAovagayassa kAlaM aNavakaMkhamANassa viharittae ma ti kaTu evaM saMpehei, saMpehittA kallaM pAuppabhAyAe rayaNIe jAva jalaMte jeNeva samaNe bhagavaM mahAvIre // jAva pjjuvaasi| 48. tadanantara kisI eka dina rAtri ke pichale pahara meM dharma-jAgaraNA karate hue skandaka anagAra ke mana meM isa prakAra kA adhyavasAya, cintana yAvat saMkalpa utpanna huA ki maiM isa (pUrvokta) prakAra ke OM udAra yAvat mahAprabhAvazAlI tapa dvArA zuSka, rUkSa yAvat kRza ho gayA huuN| yAvat merA zArIrika bala kSINa ho gayA, maiM kevala Atma-bala se calatA hU~ aura khar3A rahatA huuN| yahA~ taka ki bolane ke bAda.. bolate samaya aura bolane se pUrva bhI mujhe glAni-khinnatA hotI hai yAvat pUrvokta gAr3iyoM kI taraha calate : 5 aura khar3e rahate hue merI haDDiyoM se khar3a-khar3a AvAja hotI hai| ataH jaba taka mujhameM utthAna, karma, bala, vIrya, puruSakAra, parAkrama hai, jaba taka mere dharmAcArya, dharmopadezaka, tIrthaMkara zramaNa bhagavAna mahAvIra // gandhahastI kI taraha vicaraNa kara rahe haiM, taba taka mere lie zreyaskara hai ki isa rAtri ke vyatIta ho jAne OM para kala prAtaHkAla komala utpalakamaloM ko vikasita karane vAle, kramazaH nirmala prabhAyukta azoka ke samAna prakAzamAna, TesU ke phUla, tote kI coMca, guMjA ke arddha-bhAga jaise lAla, kamalavanoM ko vikasita // karane vAle, sahasrarazmi, tathA teja se jAjvalyamAna dinakara sUrya ke udaya hone para maiM zramaNa bhagavAna OM mahAvIra ko vandanA-namaskAra yAvat paryupAsanA karake zramaNa bhagavAna mahAvIra kI AjJA prApta karake, ))) )) ) )))))))) ) ) ) )) )) ) )) ))))) ))) dvitIya zataka : prathama uddezaka )) (267) Second Shatak: First Lesson Wan B555555555555555555555555555

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055555555555555555555555555555 55 5 svayameva paMcamahAvratoM kA AropaNa karake, zramaNa - zramaNiyoM ke sAtha kSamApanA karake kRtAdi (pratilekhanA Adi dharmakriyAoM meM kuzala va samartha) tathArUpa sthavira sAdhuoM ke sAtha vipulagiri para zanaiH-zanaiH 5 car3hakara, meghasamUha ke samAna kAle, devoM ke avataraNasthAnarUpa pRthvIzilApaTTa kI pratilekhanA karake, usa para DAbha (darbha) kA saMthArA (saMstAraka) bichAkara, usa darbha saMstAraka para baiThakara AtmA ko saMlekhanA tapa dvArA karmoM ko naSTa karake, AhAra- pAnI kA sarvathA tyAga ( pratyAkhyAna) karake pAdapopagamana saMthArA 5 karake, mRtyu kI AkAMkSA na karatA huA vicaraNa karU~ / 55 Wan isa prakAra kA vicAra kiyA aura rAtri vyatIta hone para prAtaHkAla yAvat jAjvalyamAna sUrya ke 5 udaya hone para skandaka anagAra zramaNa bhagavAna mahAvIra svAmI kI sevA meM Akara unheM vandanAnamaskAra karake yAvat paryupAsanA karane lge| 555 47 475 57 557 45 47 Wan 48. Then one night, around last quarter, while doing religious studies ascetic Skandak had an inspiration (adhyavasaya), thought (chintan)... and so on up to... resolve (sankalp) that as a consequence of the said austerities that were free of expectations (udaar)... and so on up to... severe; I have become dehydrated... and so on up to... It is through shear will power that I move and stand. So much so that after speaking, or while speaking or even the thought of speaking exhausts me... and so on up to... When I walk or remain standing my bones rattle just like aforesaid carts. Therefore, as long as I am endowed with capacity to rise 47 (utthaan) and act (karma), with strength (bal), potency (virya), and with the will of self-exertion (purushakar-parakram); as long as my spiritual teacher and guide Tirthankar Shraman Bhagavan Mahavir moves about like a king elephant; it would be good for me that tomorrow; when the night ends and the dawn breaks, when the blue and other lotuses bloom beautifully, when the sun rises with its crimson glow like Ashoka and Palash flowers, a parrot's beak, and red-half of Gunja seed, causing the multitude of lotuses to blossom and attains brilliance with its thousand I should pay homage and obeisance... and so on up to... worship Shraman Bhagavan Mahavir. After that I should seek permission from Bhagavan Mahavir, embrace the five great vows on my own, seek pardon from male and female ascetics (Shraman and Shramani), and slowly ascend Vipula mountain in the company of tatharupa (conforming to Agams) accomplished (in various ascetic rituals and codes) senior ascetics (sthavirs). After that I should seek, inspect and clean a cloudlike black rock suited for descent of gods and make a bed of hay (darbh). I should then destroy all the karmas through the ultimate vow (Samlekhana), give up all food intake, recline on the said bed, take the rays; 45 455 475 5 457 Wan 47 457 5 Wan Wan 45 bhagavatIsUtra (1) (268) 5 Bhagavati Sutra (1) 4 45 45 45 Wan 45 45 Wan 4575 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 5<< 455 55 47

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5 5 With this resolve, when the night ended and the dawn broke, so on up to... with the brilliant sun, ascetic Skandak came to Shraman Bhagavan Mahavir and after paying homage and obeisance... and so on fup to... commenced worship. phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra 5 vow of Padapopagaman Santhara (tree like end) and spend my time without desiring for death. 49. 'khaMdayA !' i samaNe bhagavaM mahAvIre khaMdayaM aNagAraM evaM vayAsI-se nUNaM tava khaMdayA ! puvvarattAvaratta kAla samayaMsi jAva (su. 48) jAgaramANassa imeyArUve ajjhatthie jAva ( su. 17) samupajjatthA - 'evaM khalu ahaM imeNaM eyArUveNaM orAleNaM vipuleNaM taM ceva jAva (su. 48) kAlaM 5 aNavakaMkhamANassa viharittae tti kaTTu' evaM saMpehesi, saMpehittA kallaM pAuppabhAyAe jAva jalaMte jeNeva mama aMtie teNeva hvymaage| se nUNaM khaMdayA ! aTThe samaTThe ? haMtA, asthi / Wan ahaM devAppiyA ! mA paDibaMdhaM kareha / 49. 'he skandaka !' isa prakAra sambodhita karake zramaNa bhagavAna mahAvIra ne skandaka anagAra prakAra kahA- skandaka ! rAtri ke pichale pahara meM dharma jAgaraNA karate hue tumheM isa prakAra kA adhyavasAya 5 yAvat saMkalpa utpanna huA ki "isa udAra yAvat mahAprabhAvazAlI tapazcaraNa se merA zarIra aba kRza ho 5 gayA hai, yAvat aba maiM saMlekhanA - saMthArA karake mRtyu kI AkAMkSA na karake pAdapopagamana anazana kruuN|" aisA vicAra karake prAtaHkAla sUryodaya hone para tuma mere pAsa Ae ho| he skandaka ! kyA yaha satya hai ?" skandaka anagAra ne kahA- hA~, bhagavan ! yaha satya hai| bhagavAna ne kahA- he devAnupriya ! jaisA tumheM sukha ho, vaisA karo; isa kArya meM vilamba mata kro| 49. "O Skandak !" Addressing thus, Shraman Bhagavan Mahavir said to ascetic Skandak - "Skandak ! Around the last quarter of the night, while doing religious studies you had an inspiration (adhyavasaya), ... and and 5 so on up to... resolve (sankalp), 'as a consequence of the said austerities, 5 which were free of expectations (udaar)... and so on up to... severe, I have become dehydrated... and so on up to... take the ultimate vow (Samlekhana) and the vow of Padapopagaman Santhara (tree like end).' With this resolve you have come to me at dawn. O Skandak ! Is it correct ?" Ascetic Skandak said-Yes, Bhagavan! It is so. Bhagavan said-"Beloved of gods! Do as you please and avoid languor when doing a good deed." isa 50. tae NaM se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe haTThatuTTha0 jAva hayahiyae uTThAe uTThei, uTThittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei jAva namasittA dvitIya zataka : prathama uddezaka (269) Second Shatak: First Lesson ****t*****************tmimimimittttttttt Wan 65555555

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)) ))) )))) )) ) sayameva paMca mahavvayAiM Aruhei, AruhittA samaNe ya samaNIo ya khAmei, tahArUvehiM therehiM kaDA''IhiM 5 OM saddhiM vipulaM pavvayaM saNiyaM saNiyaM durUhei, durUhittA meghaghaNasannigAsaM devasannivAyaM puDhavisilAvaTTayaM ma paDilehei, paDilehittA uccArapAsavaNabhUmi paDilehei, paDilehittA dambhasaMthArayaM saMtharei, saMtherittA puratthAbhimuhe saMpaliyaMkanisaNNe karayalapariraggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTu evaM vayAsI namo'tthu NaM arahaMtANaM bhagavaMtANaM jAva saMpattANaM, namo'tthu NaM samaNassa bhagavao mahAvIrassa jAva OM saMpAviukAmassa, vaMdAmi NaM bhagavaMtaM tatthagayaM ihagayaM, pAsau me bhayavaM tatthagae ihagayaM ti kaTu vaMdai OM namaMsati, vaMdittA namaMsittA evaM vayAsI-"puTviM pi mae samaNassa bhagavao mahAvIrassa aMtie sabbe # pANAtivAe paccakkhAe jAvajjIvAe jAva micchAdasaNasalle paccakkhAe jAvajjIvAe, iyANiM vi ya NaM OM samaNassa bhagavao mahAvIrassa aMtie savvaM pANAivAyaM paccakkhAmi jAvajjIvAe jAva micchAdasaNasallaM pcckkhaami| evaM savvaM asaNaM pANaM khAimaM sAimaM cauvihaM pi AhAraM paccakkhAmi jaavjjiivaae| jaM pi ya 5 imaM sarIraM iThaM kaMtaM piyaM jAva phusaMtu tti kaTTa evaM pi NaM carimehiM ussAsa-nIsAsehiM vosirAmi" tti kaTTa saMlehaNA-jhUsaNAjhUsie bhatta-pANapaDiyAikkhie pAovagae kAlaM aNavakaMkhamANe vihri| 50. tadanantara skandaka anagAra zramaNa bhagavAna mahAvIra kI AjJA prApta ho jAne para atyanta harSita, saMtuSTa yAvat praphulla hRdaya hue| phira khar3e hokara zramaNa bhagavAna mahAvIra ko tIna bAra dAhinI ora se U prArambha kara pradakSiNA kI aura vandanA-namaskAra karake svayameva pA~ca mahAvratoM kA AropaNa kiyaa| phira zramaNa-zramaNiyoM se kSamAyAcanA kI aura tathArUpa yogya katAdi sthaviroM ke sAtha zanaiH-zanaiH vipalAcala Wan para cddh'e| vahA~ megha-samaha ke samAna kAle, devoM ke utarane yogya sthAnarUpa eka pRthvIzilApaTTa kI pratilekhanA kI tathA uccAra-prasravaNAdi pariSThApanabhUmi kI pratilekhanA kii| aisA karake usa pRthvIzilApaTTa para DAbha kA saMthArA bichAkara, pUrva dizA kI ora mukha karake, paryaMkAsana se baiThakara, dasoM nakha sahita donoM ke hAthoM ko milAkara mastaka para rakhakara, donoM hAtha jor3akara isa prakAra bole ___arihanta bhagavantoM ko, yAvat jo mokSa ko prApta ho cuke haiM, unheM namaskAra ho tathA avicala zAzvata OM siddha sthAna ko prApta karane kI icchA vAle zramaNa bhagavAna mahAvIra svAmI ko namaskAra ho| (arthAt OM namotthuNaM' ke pATha kA do bAra uccAraNa kiyaa|) tatpazcAt kahA-'vahA~ rahe hue bhagavAna mahAvIra svAmI // ko yahA~ rahA huA maiM vandanA karatA huuN| vahA~ virAjamAna zramaNa bhagavAna mahAvIra svAmI yahA~ para rahe hue 5 U mujhako dekheN| aisA kahakara bhagavAna ko vandanA-namaskAra kiyaa| vandanA-namaskAra karake ve isa prakAra Wan bole- 'maiMne pahale bhI zramaNa bhagavAna mahAvIra svAmI ke pAsa yAvajjIvana ke lie sarva prANAtipAta kA tyAga kiyA thA, yAvat mithyAdarzanazalya taka aThAraha hI pApoM kA tyAga kiyA thaa| isa samaya bhI zramaNa bhagavAna mahAvIra svAmI ke pAsa yAvajjIvana ke lie sarva prANAtipAta se lekara mithyAdarzanazalya taka aThAraha hI + pApoM kA tyAga karatA hU~ aura yAvajjIvana ke lie azana, pAna, khAdima aura svAdima, ina cAroM prakAra ke AhAra kA tyAga karatA huuN| tathA yaha merA zarIra, joki mujhe iSTa, kAnta, priya hai, yAvat jisakI maiMne bAdhA-pIr3A, roga, AtaMka, parISaha aura upasarga Adi se rakSA kI hai, aise zarIra kA bhI antima ka zvAsocchvAsa taka vyutsarga (mamatva-visarjana) karatA hU~, yoM kahakara saMlekhanA saMthArA karake, bhakta-pAna kA sarvathA tyAga karake pAdapopagamana anazana karake mRtyu kI AkAMkSA na karate hue vicaraNa karane lge| )))) ) Wan 55 ) ka))) Bhagavati Sutra (1) bhagavatIsUtra (1) (270) 85555555555)))))))) )) ) )))) )

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14141414141414141414141414141414141414141414545454545454545454545454545& 6 mmmmm -711 F 50. On getting permission from Bhagavan Mahavir, ascetic Skandak was extremely pleased, contented... and so on up to... exhilarated with bliss. He got up, went around Shraman Bhagavan Mahavir clockwise three times and after paying homage and obeisance he reaffirmed the five great vows on his own. He then sought pardon from male and fi female ascetics (Shraman and Shramani), and slowly ascended Vipula mountain in the company of tatharupa (conforming to Agams) accomplished (in various ascetic rituals and codes) senior ascetics (sthavir). Reaching there he found, inspected and cleaned (pratilekhana) a cloud-like black rock suited for descent of gods. He also found, fi inspected and cleaned a suitable spot for disposal of excreta. He then made a bed of hay (darbh) on that slab of rock, sat down in Paryank E posture facing east, joined his ten fingers and palms, touched them to his forehead and uttered I bow and convey my reverence to the worthy ones (Arhantanam), the supreme ones (bhagavantanam)... and so on up to... who have attained the state of ultimate perfection. I bow and pay homage to Shraman h Bhagavan Mahavir... and so on up to... who is the aspirant of and destined to attain the state of ultimate perfection (siddha gai or siddha gati). (In other words he recited the Namotthunam panegyric twice.) He then added-"From this place I bow to Shraman Bhagavan Mahavir who is seated there. Seated there, may he see me here." With these words he paid homage and obeisance to Bhagavan and added--"Earlier too I had F renounced for life the eighteen sinful acts including all harm to living F beings... and so on up to... thorn of unrighteousness. At this moment as well I renounce for life the eighteen sinful acts including all harm to living beings... and so on up to... thorn of unrighteousness. Also, I n abandon for life four kinds of intake including staple food, liquids, general food and savoury food (ashan, paan, khadya and svadya). Also I F dissociate my self, till my least breath, from this body of mine; the body 4 h that is desirable (isht), fond (kaant), lovable (priya) to me... and so on up to... and which I protected from pain, disease, fear, afflictions, torments etc. With these words he took the ultimate vow (Samlekhana), gave up Fall food intake, took the vow of Padapopagaman Santhara (tree like end) and spent his time without desiring for death. 51. tae Na se khaMdae aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie / sAmAiyamAiiyAiM ekkArassa aMgAI ahijjittA bahupaDipuNNAI duvAlasavAsAiM sAmaNNapariyAgaM pAuNittA Ja 11 mmmmmm JIJIJIJIJIJI | dvitIya zataka : prathama uddezaka ( 271 ) Second Shatak: First Lesson 1455 456 456 457 45545645454545454545454545454545414141414141414141414141414145412

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kutmilllmillltmillltllltllltmi*puumimittmitmimimimimimimimimimimimimimimimimimimimimimi 5 5 Wan mAsiyAe saMlehaNAeM attANaM jhUsittA saTTi bhattAiM aNasaNAe chedettA AloiyapaDikkaMte samAhipatte ANupuvI kaalge| Wan Wan phra 51. isake pazcAt skandaka anagAra, zramaNa bhagavAna mahAvIra svAmI ke tathArUpa sthaviroM ke pAsa gyAraha aMgoM kA adhyayana, pUre bAraha varSa taka zramaNa-paryAya kA pAlana karake, eka mAsa kI saMlekhanA se apanI AtmA ko saMlikhita (sevita yukta) karake sATha bhakta kA tyAgarUpa anazana karake, AlocanA aura pratikramaNa karake samAdhi prApta karake kramazaH kAladharma ko prApta hue| 51. After that, having concluded his study of eleven Angas under senior ascetic disciples (sthavirs) of Shraman Bhagavan Mahavir, having completed twelve year span of ascetic life, having enriched his soul with month long final fasting (samlekhana), having performed fast by missing Wan sixty meals and doing self-appraisal (pratikraman) and critical review 5 (alochana), ascetic Skandak attained the transcendental state (samadhi) and passed away. 52. tae NaM te rA bhagavaMto khaMdayaM aNagAraM kAlagayaM jANittA parinivvANavattiyaM kAussaggaM kareMti, karitA, patta - cIvarANi giNhaMti, giNDittA vipulAo pavyayAo saNiyaM 2 paccIsakkaMti, paccosakkittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchaMti, uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdaMti namaMsaMti, vaMdittA namaMsittA evaM vayAsI - evaM khalu devANuppiyANaM aMtevAsI khaMdae nAmaM aNagAre pagaibhaddae pagativiNIe pagatiuvasaMte pagati - payaNukoha - mANa - mAyA - lobhe miu-maddavasaMpanne allINe bhaddae viNIe / se NaM devAnuppiehiM abbhaguNNAe samANe sayameva paMca mahavvayANi ArovittA samaNe ya samaNIo ya khAmettA, amhehiM saddhiM vipulaM pavvayaM taM caiva niravasesaM jAva (su. 50) ahANupuvvI kaalge| ime ya se AyArabhaMDae / = phra 52. tatpazcAt una sthavira bhagavantoM ne skandaka anagAra ko kAladharma prApta huA jAnakara unake parinirvANa (samAdhimaraNa) sambandhI kAyotsarga kiyaa| phira unake pAtra, vastra Adi upakaraNoM ko lekara ve vipulagiri se zanaiH-zanaiH nIce utre| utarakara jahA~ zramaNa bhagavAna mahAvIra svAmI virAjamAna the, phra vahA~ aae| bhagavAna ko vandanA - namaskAra kara una sthavira muniyoM ne isa prakAra kahA- he bhagavan ! Apa devAnupriya ke ziSya skandaka anagAra, joki prakRti se bhadra, prakRti ke vinIta, svabhAva se upazAnta, 5 alpakrodha - mAna-mAyA - lobha vAle, komalatA aura namratA se yukta, indriyoM ko vaza meM karane vAle, bhadra aura vinIta the, ve ApakI AjJA lekara svayameva paMcamahAvratoM kA AropaNa karake, sAdhu-sAdhviyoM se kSamApanA karake, hamAre sAtha vipulagiri para gaye the, yAvat ve pAdapopagamana saMthArA karake kAladharma ko prApta ho gae haiN| ye unake dharmopakaraNa haiN| 52. When the senior ascetics accompanying ascetic Skandak realized Wan that he was dead, they performed the ritual meditation prescribed to be done on meditational death (parinirvana). They picked up his equipment (the things like broom, wooden pots etc.) and slowly came down from the 5 Wan bhagavatIsUtra ( 1 ) Bhagavati Sutra (1) Wan Wan (272) 5555***************t******************ttiE phra

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95555555555555555555 ) mountain. Then they came where Shraman Bhagavan Mahavir was seated. After paying homage, those senior ascetics submitted--"Bhante ! Your disciple ascetic Skandak was by nature noble, humble and serene; had only traces of anger, conceit, deceit and greed; was soft and polite; had subdued his sense organs and was gentle and modest. Getting your permission, taking five great vows on his own, and seeking forgiveness from all the ascetics he had gone to the Vipul mountain with us... and so on up to... Following the prescribed procedure he took the ultimate vow and consequently met his end. These are his ascetic-equipment." skandaka kI gati viSaya meM kathana ABOUT REBIRTH OF SKANDAK 53. [pra. ] 'bhaMte !' tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdati namasati, vaMdittA namaMsittA evaM vayAsI-evaM khalu devANuppiyANaM aMtevAsI khaMdae nAmaM aNagAre kAlamAse kAlaM kiccA kahiM gae, kahiM uvavaNNe ? _ [u. ] 'goyamA !' i samaNe bhagavaM mahAvIre bhagavaM goyamaM evaM vayAsI-evaM khalu goyamA ! mama aMtevAsI khaMdae nAmaM aNagAre pagatibhaddae jAva se NaM mae abbhaNuNNAe samANe sayameva paMca mahabbayAI ArovittA taM ceva savvaM avisesiyaM neyav jAva (su. 50-51) AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA accue kappe devattAe uvvnnnne| tattha NaM egaiyANaM devANaM bAvIsaM sAgarovamAI ThitI pnnnnttaa| tattha NaM khaMdayassa vi devassa bAvIsaM sAgarovamAiM ThitI pnnnnttaa| 53. [pra. ] tatpazcAt bhagavAna gautama svAmI ne zramaNa bhagavAna mahAvIra svAmI ko vandanAnamaskAra karake pUchA-'bhagavan ! Apake ziSya skandaka anagAra kAladharma ko prApta karake kahA~ gae aura kahA~ utpanna hue?' _ [u. ] zramaNa bhagavAna mahAvIra svAmI ne pharamAyA-'he gautama ! merA ziSya skandaka anagAra, prakRtibhadra yAvat vinIta merI AjJA prApta karake, svayameva paMcamahAvratoM kA AropaNa karake, yAvat saMllekhanA-saMthArA karake samAdhi ko prApta hokara kAla karake acyutakalpa (devaloka) meM devarUpa meM utpanna huA hai| vahA~ katipaya devoM kI sthiti bAIsa sAgaropama kI hai| tadanusAra skandaka deva kI sthiti bhI bAIsa sAgaropama kI hai|' 53. [Q.] Gautam Swami asked Shraman Bhagavan Mahavir after offering due homage and obeisance-"Bhante ! After his death where has your disciple ascetic Skandak has gone and where has he taken birth ?" [Ans.] Shraman Bhagavan Mahavir replied, "Gautam ! My disciple ascetic Skandak was by nature noble... and so on up to... modest. Getting my permission, taking five great vows on his own... and so on up to... took the ultimate vow, met his end and has reincarnated as a divine being in dvitIya zataka : prathama uddezaka (273) Second Shatak: First Lesson

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) ) ) ) )) ) ) ) 8555555555 5 5 5 45 5 45 55555555555555555555555555558 Wan Achyut Kalp (adivine dimension). There some of the gods have a life-span of twenty two Sagaropam (a metaphoric unit of time). Skandak Dev too # has the life-span of twenty two Sagaropam (a metaphoric unit of time). ma 54. [pra. ] se NaM bhaMte ! khaMdae deve tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiikhaeNaM aNaMtaraM cayaM caittA kahiM gacchihiti ? kahiM uvavajihiti ? + [u. ] goyamA ! mahAvidehe vAse sijjhihiti bujhihiti muccihiti parinivvAhiti savvadukkhANamaMtaM krehiti| khaMdao smmtto| ||bitiiy sae : paDhamo uddeso smtto|| ma 54. [pra. ] tatpazcAt gautama svAmI ne pUchA-'bhagavan ! skandaka deva vahA~ kI Ayu kA kSaya, bhava kA aura sthiti kA kSaya karake usa devaloka se kahA~ jAe~ge aura kahA~ utpanna hoMge?' OM [u. ] gautama ! skandaka deva vahA~ kI Ayu, bhava aura sthiti kA kSaya hone para mahAvideha-varSa + (kSetra) meM janma lekara siddha hoMge, buddha hoMge, mukta hoMge, parinirvANa ko prApta kareMge aura sabhI duHkhoM kA anta kreNge| zrI skandaka kA jIvana-vRtta pUrNa huaa| 54. (Q.) Gautam Swami again asked, "Bhagavan ! After completing the age, state and life there, where will Skandak Dev go from that divine realm and where will he be born ?" (Ans.] "Gautam ! After concluding the age, state and life there, Skandak Dev will be born as a human being in the Mahavideh area and achieving purity, enlightenment, and freedom he will attain Nirvana and terminate all his miseries." This concludes the story of life of Shri Skandak. vizeSa zabdArtha-AukhaeNaM = AyuSyakarma ke dalikoM kI nirjarA hone se, bhavakkhaeNaM = devabhava ke kAraNabhUta gatyAdi (nAma) karmoM kI nirjarA hone se, ThiikkhaeNaM = AyuSyakarma bhoga lene se sthiti kA kSaya hone ke kaarnn| // dvitIya zataka : prathama uddezaka smaapt|| ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$$$$$$$$$$$$$$$$$$$ )) ) ) ) ) ) )) TECHNICAL TERMS Aaukkhayenam-on shedding of the particles of ayushya karma (lifespan determining karmas); concluding the age. Bhavakkhayenam-on i shedding of the particles of naam-karma responsible for the divine state; concluding the state. Thi-ikkhayenam-end of life due to conclusion of life-span determining karmas; concluding the life. * END OF THE FIRST LESSON OF THE SECOND SHATAK * Wan 5555555555) bhagavatIsUtra (1) (274) Bhagavati Sutra (1) 5555555555555555555555555555558

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha dvitIya zataka : dvitIya uddezaka SECOND SHATAK (Chapter Two): SECOND LESSON samudghAta SAMUDGHAT samudghAta : tatsambandhI vizleSaNa SAMUDGHAT: AN ANALYSIS 1. [ pra. ] kaiNaM bhaMte ! samugdhAyA paNNattA ? [ u.] goyamA ! satta samugdhAyA paNNattA, taM jahA - vedaNAsamugdhAe / evaM samugdhAyapadaM chAumatthiyasamugdhAyavajjaM bhANiyavvaM jAva vemANiyANaM kasAyasamugdhAyA appAbahuyaM / [pra. ] aNagArassa NaM bhaMte ! bhAviyappaNo kevalIsamugdhAe jAva sAsayamaNAgayaddhaM ciTThati ? [ u. ] samugdhAya padaM NeyavvaM / 1. [ pra. ] bhagavan ! samudghAta kitane haiM ? [u.] gautama ! samudghAta sAta haiN| jaise - (1) vedanA - samudghAta, (2) kaSAya- samudghAta, (3) mAraNAntika-samudghAta, (4) vaikriya - samudghAta, (5) taijas - samudghAta, (6) AhAraka - samudghAta, aura (7) kevali-samudghAta / yahA~ prajJApanAsUtra kA chattIsavA~ samudghAta pada kahanA cAhie, kintu usameM pratipAdita chadmastha samudghAta kA varNana yahA~ nahIM kahanA cAhie aura isa prakAra yAvat vaimAnika taka jAnanA cAhie, tathA kaSAya- samudghAta aura alpabahutva kahanA caahie| // bitIya sae : bitIyo uddeso samatto // [pra. ] he bhagavan ! bhAvitAtmA anagAra ke kyA kevalI - samudghAta yAvat samagra bhaviSyakAlaparyanta zAzvata rahatA hai ? [u. ] he gautama! yahA~ bhI uparyukta kathanAnusAra samudghAta pada jAna lenA cAhie / 1. [Q.] Bhante ! How many Samudghats are there ? [Ans.] Gautam ! There are seven Samudghats - (1) Vedana-samudghat, (2) Kashaya-samudghat, (3) Maranantik-samudghat, (4) Vaikriya-samudghat, (5) Taijas-samudghat, (6) Aharak-samudghat, and (7) Kevali-samudghat. Here the thirty sixth chapter, Samudghat-pad, of Prajnapana Sutra should be stated except for the description of Chhadmasth Samudghat. In the same it should be stated as... and so on up to ... Vaimanik. Also to be added is comparative statement (alpabahutva) regarding Kashaya Samudghat. way [Q.] Bhante ! Does Kevali-samudghat of an accomplished ascetic (bhaavitatma)... and so on up to... sustains for an ever extending future? [Ans.] Gautam! This also should be read as mentioned in the aforesaid Samudghat-pad, of Prajnapana Sutra. dvitIya zataka: dvitIya uddezaka (275) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Second Shatak: Second Lesson

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555555555555555555555555555555 vivecana : vizeSa sthiti meM jIva ke Atma-pradezoM kA visphoTa jaisI kriyA ke dvArA apanI sImA se bAhara OM nikAlane ke lie samudghAta kahate haiN| isake sAta bheda isa prakAra haiM (1) vedanA-samudghAta-vedanA se pIr3ita hone para anubhava yogya vedanIya karma-pradezoM ke udIraNA ko udaya * meM laanaa| (2) kaSAya-samudghAta-tIvra krodhAdi kI dazA meM kucha Atma-pradezoM kA bAhara niklnaa| OM (3) mAraNAntika-samudghAta-maraNa se pUrva kucha Atma-pradezoM kA bAhara niklnaa| (4) vaikriya-samudghAtaWan vikriyA karate samaya mUla zarIra ko nahIM chor3ate hue uttara zarIra meM jIva-pradezoM kA praveza krnaa| vividha rUpoM // kA nirmANa krnaa| (5) taijas-samudghAta-tejolezyA prakaTa karate samaya kucha Atma-pradezoM kA bAhara niklnaa| - isakA prayoga anugraha tathA nigraha ke lie kiyA jAtA hai, jaise-zItala tejolezyA tathA uSNa tejoleshyaa| (6) AhAraka-samudghAta-samIpa meM kevalI ke na hone para caturdazapUrvI sAdhu kI zaMkA ke samAdhAnArtha mastaka se eka zveta putale ke rUpa meM kucha Atma-pradezoM kA kevalI ke nikaTa jAnA aura vApasa aanaa| yaha zarIra sphaTika ma ke samaya zveta, sapta dhAtuoM se rahita tathA apratihata gati vAlA hotA hai| (7) kevali-samudghAta-AyuSya ke + antarmuhUrtta rahane para tathA vedanIya Adi tIna karmoM kI sthiti bahuta 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| (kevali-samudghAta kA varNana dekheM, anuyogadvAra, bhAga-1, sUtra 108) // dvitIya zataka : dvitIya uddezaka smaapt|| Elaboration-Bursting forth of soul-space-points (atma-pradesh) from their normal confines is called Samudghat. Its seven types are briefly described as follows (1) Vedana-samudghat-Bursting forth of some soul-space-points due to suffering of pain. (2) Kashaya-samudghat-Bursting forth of some soul* space-points due to intense anger and other passions. (3) Maranantik. samudghat-Bursting forth of some soul-space-points just before death. (4) Vaikriya-samudghat-Controlled bursting forth of some soul-space4 points without completely abandoning the original body during the process 41 of creating secondary transmuted body (vaikriya sharira). (5) Taijas. samudghat-Bursting forth of some soul-space-points during launching fire-power (tejoleshya). (6) Aharak-samudghat-Bursting forth of some soul-space-points in the form of a white puppet, which goes to an omniscient and returns after getting answers. This is done by a Chaturdashpurvi ascetic (a scholar of fourteen subtle canons) to clear his doubts. (7) Kevali-samudghat-Bursting forth and withdrawal of soulspace-points after acquiring shapes of a rod, a slab etc. in order to balance the three excessive residual karmas including Vedaniya (karma responsible 4 for mundane experience of pain and pleasure). This is done by a Kevali when one Antarmuhurt of his life-span is left and the duration of karmas still to be experienced is more. This process takes eight Samayas to conclude. (For details see Illustrated Anuyogadvar Sutra, Part-1, aphorism 108) * END OF THE SECOND LESSON OF THE SECOND SHATAK * Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu bby 355555555555 bhagavatIsUtra (1) (276) Bhagavati Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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fafa geat PRITHVI (HELL) sapta narakapRthviyA~ sambandhita varNana DESCRIPTION OF SEVEN HELLS 1. [ pra. ] kai NaM bhaMte ! puDhavIo paNNattAo ? [u. ] jIvAbhigame neraiyANaM jo bitio uddeso so neyavvo / [pra.] puDhavI ogAhittA nirayA saMThANameva bAhallaM / jAva kiM sabbe pANA uvavannapuvvA ? [u.] haMtA, goyamA ! asaI aduvA anaMtakhutto / dvitIya zataka : tRtIya uddezaka SECOND SHATAK (Chapter Two): THIRD LESSON utpanna hue 1. [ pra. ] bhagavan ! pRthviyA~ kitanI haiM ? [ u. ] gautama ! jIvAbhigamasUtra meM nairayikoM kA dUsarA uddezaka kahA hai, usameM pRthvI-sambandhI ( narakabhUmi se sambandhita) unake saMsthAna, moTAI Adi kA tathA yAvat-anya jo bhI varNana hai, vaha saba yahA~ kahanA caahie| [pra. ] bhagavan ! kyA saba jIva utpannapUrva haiM ? arthAt sabhI jIva pahale ratnaprabhA Adi pRthviyoM meM haiM ? // bitIya sae : taio uddeso samatto // [u.] hA~, gautama ! sabhI jIva ratnaprabhA Adi narakapRthviyoM meM aneka bAra athavA ananta bAra pahale utpanna ho cuke haiN| yAvat- yahA~ jIvAbhigamasUtra kA pRthvI - uddezaka kahanA cAhie / 1. [Q.] Bhante ! How many prithvis (hells) are there ? [Ans.] Gautam ! In Jivabhigam Sutra the second chapter is about infernal beings (nairayiks). From that all details about prithvis (hells) including their structure, depth etc. should be repeated here. [Q.] Bhante ! Have all beings been born there (in hells including Ratnaprabha) before ? [Ans.] Yes, Gautam ! All beings have been born there (in hells including Ratnaprabha) many times or infinite times. (Here the chapter titled Prithvi from Jivabhigam Sutra should be repeated.) vivecana : jIvAbhigamasUtra ke dvitIya uddezaka meM pRthviyoM kA varNana isa prakAra hai dvitIya zataka : tRtIya uddezaka (277) #55 55 5 5 5 5 5 5 5955555555 5 5555 5 5 5 5 5 5 5 55 55 Second Shatak: Third Lesson

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55555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting "puDhavI ogAhittA NirayA, saMTANameva baahllN| vikkhaMbha-parikkhevo, vaNNo gaMdho ya phAso y||' (saMgrahaNI gAthA) OM (1) ratnaprabhA Adi, pRthviyA~ sAta haiN| (2) kitanI dUra jAne para narakAvAsa haiM ? ratnaprabhA pRthvI kI moTAI Wan eka lAkha assI hajAra yojana hai, usameM se eka-eka hajAra yojana Upara aura nIce chor3akara bIca ke ke 1,78,000 yojana meM 30 lAkha narakAvAsa haiN| zarkarAprabhA kI moTAI 1,32,000 yojana, bAlukAprabhA kI 1,28,000 yojana, paMkaprabhA kI 1,20,000 yojana, dhUmaprabhA kI 1,18,000 yojana, tamaHprabhA kI 1,16,000 yojana, tamastamaHprabhA kI 1,08,000 yojana hai| (3) saMsthAna-AvalikA praviSTa narakAvAsoM kA saMsthAna gola, trikoNa aura catuSkoNa hotA hai| zeSa kA nAnA prakAra kaa| (4) bAhalya (moTAI)-pratyeka' narakAvAsa kI 3,000 yojana hai| (5) viSkambha parikSepa (lambAI, caur3AI aura paridhi)-kucha narakAvAsa saMkhyeya // (yojana) vistRta haiM, kucha asaMkhyeya yojana vistRta haiN| (6) varNa-nArakoM kA varNa bhayaMkara kAlA, utkaTaromAMcayukta (7) gandha-sarpAdi ke mRta kalevara se bhI kaI gunI burI gndh| (8) sparza-kSuradhArA, khaDgadhArA Adi se bhI gaI gunA tiikssnn| agni jvAlA aura bicchU ke DaMka se bhI adhika kssttprd| (spaSTatA hetu saMlagna pha rekhAcitra dekheN| saujanya vRhat saMgrahaNI AcArya vijaya yazodeva sUri) / // dvitIya zataka : tRtIya uddezaka smaapt|| Elaboration--The description of hells in the second chapter of Jivabhigam Sutra according to the collative verse is as follows (1) There are seven prithvis (hells) including Ratnaprabha. (2) At what 41 distance are the infernal abodes? The depth of Ratnaprabha prithvi is one 4 hundred eighty thousand Yojans. Leaving one thousand Yojans from top as 4 well as bottom there are three million infernal abodes in the remaining 1,78,000 Yojans. The depth of Sharkaraprabha is 1,32,000 Yojans, that of si Balukaprabha is 1,28,000 Yojans, that of Pankaprabha is 1,20,000 Yojans, that of Dhoom-prabha is 1,18,000 Yojans, that of Tamah-prabha is 1,16,000 Yojans, and that of Tamstamah-prabha is 1,08,000 Yojans. (3) Structure (samsthan)-The infernal abodes in a row (avalika pravisht) are round, triangular and quadrangular in shape. Others spread at random are in various shapes. (4) Bahalya (width or thickness)-- It is 3,000 Yojans for each infernal abode. (5) Vishkambh Parikshep (length, width and circumference)-Some infernal abodes are stretched over dimensions that measure countable Yojans while others that measure innumerable Yojans. 45 (6) Varna (colour)-The colour of infernal beings is fearfully black and extremely terrifying. (7) Gandh (odour)-It is many times more repulsive than that of a rotten carcass of a snake or other animal. (8) Sparsh (touch)-Many times sharper than the edge of a razor or sword. More painful than a flame or sting of a scorpion. (for clarity see illustration reproduced from Brihat Sangrahani by Acharya Vijaya Yashodev Suri) * END OF THE THIRD LESSON OF THE SECOND SHATAK 955555 ) Wan )) bhagavatIsUtra (1) (278) Bhagavati Sutra (1) | 0555555555555555555555555555555555555

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Ratnaprabha 1,80,000 Yojanas (Thickness) pAvaDA 13 ratnaprabhA 1,80,000 yojana (moTAI) 2 pAthaDA pazcima 1lI 3 pAthaDA Jain Education Infernational Sharkaraprabha 1,32,000 Yojanas 9745199 (Thickness) zakarAprabhA 1,32,000 yojana (moTAI) -1 pAthaDA 1000 yo. nyo . . narakAvAsa pAthaDA 1 lAkha Balukaprabha 1,28,000 Yojanasi (Thickness) bAlukAprabhA 1,28,000 yojana (moTAI) narakAvAsa (1000 yo. 1000 yo. 1000 yo / lAkha pAthaDA 7 Pankprabha 1,20,000 Yojanasi (Thickness) paMkaprabhA 1,20,000 yojana (moTAI) 1000 yA.1000 yo.1000 yo./ narakAvAsa 10lAkha sImantaka Dhoom Prabha 1,18,000 Yojanasi (Thickness) pAthaDA dhUmaprabhA 1,18,000 yojana (moTAI) dakSiNa AvalikA praviSTa narakAvAsa 'dizA-vidizA sthita narakAvAsoM kI paMkti uttara narakAvAsa 2 lAkha Tama Prabha 1.16,000 Yojanas Thickness) lAtamAprabhA 1,16,000 yojana (moTAI) narakendra pAvaDA catuSkoNa narakAvAsa 1 lAkha meM 5 kama pAthaDA 1T.Tamastma Prabha 1.1.08,000 Yojanas (Thickness) natamastamAprabhA 1,08,000 yojana (moTAI gola narakAvAsa trikoNa ghanodadhi ghanavAta tanuvAta

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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 Si Bu Bu Bu Bu De citra paricaya-6 Illustration No. 6 sAta prathviyA~ : narakAvAsa (a) gaNadhara gautama dvArA sAta naraka pRthviyoM ke viSaya meM pUchane para bhagavAna batAte haiM-meru parvata ke U 5 samabhUtalA se 1 hajAra yojana nIce jAne para ratnaprabhA nAmaka prathama pRthvI kI sImA prArambha hotI hai| isakI ma moTAI (U~cAI) eka lAkha assI hajAra yojana kI hai| 1 hajAra yojana Upara eka hajAra yojana nIce chor3akara 1.78 hajAra yojana meM sthita 13 pAthar3oM meM tIsa lAkha nArakAvAsa haiN| isake nIce zarkarA prabhA, bAlukA prabhA Adi sAta pRthviyA~ (naraka bhUmiyA~) sthita haiN| inake sabhI pAthar3oM (prastara) kI moTAI tIna hajAra yojana kI hai| U jinameM nIce kA 1 hajAra yojana nibiDa aMdhakAramaya, bIca kA 1 hajAra yojana polA (khAlI) tathA Upara kAma 1 hajAra yojana saMkucita AkAra kA hai| prathama naraka ke 13 prataroM meM 4433 AvalikA praviSTa, bAkI 29,95,567 prakIrNaka hai| sAtoM narakoM meM kula 84 lAkha nArakAvAsa haiN| (ba) narakoM kA saMsthAna-cAroM dizAoM meM paMkti rUpa meM avasthita-AvalikA praviSTa hai| ve gola. trikoNa tathA catuSkoNa hai| tathA zeSa prakIrNaka (bikhare hue) vividha AkAra ke haiN| inameM sabase bIca meM sthita sImantaka nAmaka narakendraka hai| yaha sabase bar3A hai| bAkI cAroM dizAoM va vidizAoM meM bhinna-bhinna pramANa meM nArakAvAsa haiN| kI narakoM kA varNa atyanta kRSNa, romaharSaka, durgandha yukta, bicchU ke DaMka kI taraha tIkSNa sparza vAlA, dhadhakatI aMgAra jvAlA ke samAna kaSTadAyaka hai| -zataka 2, u. 3, sUtra 1 (vizeSa saMdarbha : jIvAbhigama tRtIya pratipatti) %%%%%%%%%%%%%Bu Wan 55555555555555555555555555555555)kA %%%%%%%%%%%% $$ SEVEN PRITHVIS (HELLS) (A) On being asked by Gautam Ganadhar about seven hells Bhagavan 51 explains--Going 1000 Yojans below the flat land at the base of Meru mountain starts boundary of the first hell called Ratnaprabha Prithvi. The depth of Ratnaprabha prithvi is one hundred eighty thousand Yojans. Leaving one thousand Yojans from top as well as bottom there are three million infernal abodes in the 13 sections of the remaining 1,78,000 Yojans. Below this are seven hells including Sharkaraprabha and Balukaprabha. The depth of each of these including all sections is three thousand Yojans. Of these the lowest section of one thousand Yojans is pitch dark, the middle section of the same depth is hollow and the upper one is tapered. In the 13 sections there are 4433 abodes in rows and remaining 29,95,567 are scattered at random. The total number of abodes in the seven hells is 8.4 million. (B) Structure-Some of the abodes in hells are in rows in all the four directions. They are round, triangular and quadrangular in shape. The remaining are scattered at random. In the middle is the central abode called Simantak. It is the largest: Other abodes scattered all around this are of different dimensions. The colour of the hells is fearfully black and extremely terrifying. The odour 451 very repulsive. The touch is more painful than a flame or sting of a scorpion. -Shatak 2, lesson 3, Sutra 1 (more details : Jivabhigam, third Pratipatti) 4 $ $$ $$ 55555 $$$ ja

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25959595559555555595555555595555555552 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 5 dvitIya zataka : caturtha uddezaka SECOND SHATAK (Chapter Two): FOURTH LESSON indriyoM ke saMsthAnAdi kA varNana DESCRIPTION OF INDRIYAS 1. [ pra. ] kai NaM bhaMte! iMdiyA paNNattA ? [u.] goyamA ! paMca iMdiyA paNNattA, taM jahA- paDhamillo iMdiyauddesao neyavvo, saMTANaM bAhallaM pohattaM jAva alogo | iMdiya uddeso / indriya INDRIYA (SENSE ORGANS) 1. [ pra. ] bhagavan ! indriyA~ kitanI haiM ? [u. ] gautama ! pA~ca indriyA~ haiM / jaise- zrotrendriya, cakSurindriya, ghrANendriya, rasanendriya aura sprshendriy| yahA~ prajJApanAsUtra ke pandrahaveM, indriyapada kA prathama uddezaka kahanA caahie| usameM kathita indriyoM kA saMsthAna, bAhalya (moTAI), caur3AI, yAvat aloka (dvAra) taka ke vivecana - paryanta samagra indriya- uddezaka kahanA caahie| 1. [Q.] Bhante ! How many Indriyas (sense organs) are there? Wan [Ans.] Gautam ! There are five sense organs -- Shrotrendriya (sense 5 organ of hearing, ears), Chakshurindriya (sense organ of seeing; eyes), 5 Ghranendriya (sense organ of smell; nose), Rasanendriya (sense organ of 5 tasting; tongue) and Sparshendriya (sense organ of touch ; skin). Here the first lesson of the fifteenth chapter, Indriyapad, of Prajanapana Sutra should be repeated. All the information about structure, thickness and width of sense organs up to Alok mentioned there should be included. The whole chapter on sense organs should be stated. phra // bittIya sae : cauttho uddeso samatto // vivecana : indriya-sambandhI dvAragAthA - prajJApanAsUtra ke pandrahaveM indriyapada ke prathama uddezaka meM varNita indriya-sambandhita dvAroM kI gAthA isa prakAra hai dvitIya zataka : caturtha uddezaka 'saMThANaM bAhallaM pohattaM kai - paesa ogaaddhe| appAbahu puTTa - pavi - visaya- aNagAra - AhAsare ' // 202 // addAya asI ya maNI uDupANe tella phANiya vsaay| kaMbala thUNA thiggala dIvodahi loga'loge // 203 // arthAt - ( 1 ) saMsthAna (AkAravizeSa ) - zrotrendriya kA saMsthAna kadambapuSpa ke AkAra kA hai, cakSurindriya kA masUra kI dAla yA candramA ke AkAra kA, ghrANendriya kA atimuktaka puSpavat hai; rasanendriya kA kSurapra (ustare ) ke pha 5 (279) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Second Shatak: Fourth Lesson Wan Wan

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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 FFFFFFF ke AkAra kA hai aura sparzendriya kA saMsthAna nAnA prakAra kA hai| (2) bAhalya (moTAI)-pA~coM indriyoM kI moTAI ke aMgula ke asaMkhyAtaveM bhAga hai| (3) vistAra-lambAI Adi kI-tIna indriyoM kI lambAI aMgula ke asaMkhyAtaveM bhAga hai| rasanendriya kI do se nau aMgula taka tathA sparzendriya kI lambAI apane-apane zarIra pramANa hai| U (4) katipradeza-pratyeka indriya ananta pradezI hai| (5) avagAr3ha-pratyeka indriya asaMkhyAta pradezoM meM avagAr3ha hai|' (6) alpabahutva-sabase kama avagAhanA cakSurindriya kI, usase saMkhyAtaguNI avagAhanA kramazaH zrotrendriya, ghrANendriya kI aura usase asaMkhyAtaguNI avagAhanA rasanendriya kI aura usase bhI saMkhyAtaguNI sparzendriya kI hai| isI prakAra kA alpabahutva pradezoM ke viSaya meM samajhanA caahie| (7-8) spRSTa aura praviSTa-cakSurindriya ko 5 chor3akara zeSa cAra indriyA~ prApyakArI haiN| (9) viSaya-zrotrendriya ke 5, cakSurindriya ke 5, ghrANendriya ke 2, 5 rasanendriya ke 5 aura sparzendriya ke 8 viSaya haiN| pA~coM indriyoM kA viSaya (grahaNa-kSamatA) jaghanya aMgula kA U asaMkhyAtavA~ bhAga hai, utkRSTa zrotrendriya kA 12 yojana, cakSurindriya kA sAdhika 1 lAkha yojana, ghrANendriya, rasanendriya aura sparzendriya kA 9-9 yojana hai| itanI dUrI se ye svaviSaya ko grahaNa kara letI haiN| isake pazcAt-(10) anagAradvAra, (11) AhAradvAra, (12) AdarzadvAra, (13) asidvAra, (14) maNidvAra, (15) udapAna (dugdhapAna) dvAra, (16) tailadvAra, (17) phANitadvAra, (18) vasAdvAra, (19) kambaladvAra (20) sthUNAdvAra, (21) thiggaladvAra, (22) dvIpodadhidvAra, (23) lokadvAra, aura (24) alokdvaar| yoM alokadvAra paryanta caubIsa dvAroM ke mAdhyama se indriya-sambandhI prarUpaNA kI gaI hai| isa sambandha meM vizeSa fa vivecana prajJApanAsUtra ke pandrahaveM indriyapada ke prathama-uddezaka se jAna lenA caahie| (prajJApanAsUtra malaya. vRtti, patrAMka 295-308) // dvitIya zataka : caturtha uddezaka smaapt|| Elaboration-The attributes (dvar) of the sense organs (indriyas) according to the collative verse in the first lesson of the fifteenth chapter Indriyapad, of Prajnapana Sutra are as follows (1) Samsthan (structure or shape)-The shape of Shrotrendriya 41 (sense organ of hearing; ears) is like Kadamba (Nauclea cadamba) flower; that of Chakshurindriya (sense organ of seeing; eyes) is like Masur (Lens esculenta; a small grained pulse) or the moon; that of Ghranendriya (sense organ of smell; nose) is like Atimuktak (Madhavi creeper or Gaertnera racemosa) flower, that of Rasanendriya (sense organ of tasting; tongue) is like a razor (kshurapra), and Sparshendriya Wan (sense organ of touch; skin) has a variety of shapes. (2) Bahotya (thickness)-The thickness of each of the five sense organs is innumerable fraction of an Angul (a linear measure equivalent to the thickness of a finger). (3) Vistar (length)-The length of each of the first three sense organs is innumerable fraction of an Angul, that of 4 Rasanendriya is two to nine Anguls and that of Sparshendriya is equal to the dimension of the body of the individual. (4) Katipradesh (composition)-Each sense organ has infinite space-points or fractions. 55555555555555555555555555555555555555555555) Wan )))) )) )) )) )) Wan ) bhagavatIsUtra (1) (280) Bhagavati Sutra (1) 0555555555 55555555555555558

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5555555555555555555555555555555555555 (5) Avagadh (occupied space)-Each sense organ occupies infinite spacepoints. (6) Alpabahutva (comparative dimensions)-Chakshurindriya occupies minimum space, each following sense organ in the aforesaid order occupies innumerable times more space than the preceding sense organ. The same holds good for composition in space-point units. (7-8) Sprisht and Pravisht (touched and entered; this means contact with and passage into the sense organ)-These are applicable to all sense organs other than Chakshurindriya. (9) Vishaya (subject) Shrotrendriya has five subjects, Chakshurindriya has five, Ghranendriya has two, Rasanendriya has five and Sparshendriya has eight subjects. The minimum range of receptivity of all sense organs is innumerable fraction of an Angul and maximum is 12 Yojans for Shrotrendriya, more than one hundred thousand Yojans for Chakshurindriya, and 9 Yojans each for Ghranendriya, Rasanendriya and Sparshendriya. These are the distances from which the sense organs are capable of acquiring their respective subjects. After these come-- (10) Anagar-dvar, (11) Aahar-dvar, (12) Adarsh-dvar, (13) Asi-dvar, (14) Mani-dvar, (15) Udpaan (Dugdhapaan)-dvar, (16) Tail-dvar, (17) Fanit-dvar, (18) Vasa-dvar, (19) Kambal-dvar, (20) Sthuna-dvar, (21) Thiggal-dvar, (22) Dveepodadhi-dvar, (23) Lok-dvar, and (24) Alokdvar. Thus sense organs have been described on the basis of the said 24 attributes (dvars). For more details refer to the first lesson of the fifteenth chapter, Indriyapad, of Prajnapana Sutra (Malayagiri Vritti of Prajnapana Sutra, leaves 295-308) * END OF THE FOURTH LESSON OF THE SECOND SHATAK * dvitIya zataka : paMcama uddezaka ( 281 ) Second Shatak : Fifth Lesson 1455 456 457 454 455 456 455 456 457 455 456 4545454545454545454545454545454545454545454

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Wan phra dvitIya zataka : paMcama uddezaka SECOND SHATAK (Chapter Two): FIFTH LESSON farafer NIRGRANTH (ASCETIC) 5 nirgranthadeva paricAraNA-sambandhI prarUpaNA ASCETIC ON SEXUAL ACTIVITY 1. [.] aNNautthiyA NaM bhaMte ! evamAikkhaMti bhAsaMti paNNaveMti parUveMti - evaM khalu niyaThe kalagae samANe devabhUeNaM appANeNaM se NaM tattha No antre deve, no annesiM devANaM devIo abhijuMjiya abhijuMjiya pariyArei ( 1 ) No appaNicciyAo devIo abhijuMjiya 2 pariyArei ( 2 ) appaNAmeva appANaM viuvviya 2 pariyArei (3) ege vi ya NaM jIve egeNaM samaeNaM do vede vedei, taM jahA - itthivedaM ca purisavedaM ca / evaM parautthiyavattavvayA neyavvA jAva itthivedaM ca purisavedaM ca / se kahameyaM bhaMte ! evaM ? [ u. ] goyamA ! jaM NaM te annautthiyA evamAikkhaMti jAva itthivedaM ca purisavedaM ca / je te evamAhaMsu micchaM te evamAhaMsu, ahaM puNa goyamA ! evamAikkhAmi bhAsAmi, paNNavemi, parUvemi evaM khalu niyaMTe Wan Wan 5 ciradvitIesu / se NaM tattha deve bhavati mahiDDIe jAva dasa disAo ujjovemANe pabhAsemANe jAva pddiruuve| se kAlagae samANe annayaresu devaloesu devattAe uvavattAro bhavaMti mahiDDiesu jAva mahANubhAgesu dUragatIsu NaM tattha anne deve, annesiM devANaM devIo abhijuMjiya 2 pariyArei ( 1 ) appaNicciyAo devIo phra 5 abhijuMjiya 2 pariyArei (2) no appaNAmeva appANaM viubviya 2 pariyArei (3) ege vi ya NaM jIve Wan egeNaM samaeNaM evaM vedaM vedei, taM jahA - itthivedaM vA purisavedaM vA, jaM samaya itthivedaM vedei No taM samayaM purisaveyaM veie, jaM samayaM purisaveyaM veei No taM samayaM itthiveyaM veei / itthaveyassa udaeNaM no purisavedaM veei, purisa veyassa udaeNaM no itthiveyaM veei / evaM khalu ege jIve egeNaM samaeNaM ege vede veei, Wan Wan 5 itthiM patthei / do vi te annamannaM patthati, taM jahA - itthI vA purisaM, purise vA itthiM / Wan Wan taM jahA - itthaveyaM vA purisaveyaM vA / itthI itthiveeNaM udiNNeNaM purisaM patthei, puriso purisaveeNaM udiSNeNaM 1. [ pra. ] bhagavan ! anyatIrthika isa prakAra kahate haiM, bhASaNa karate haiM, batAte haiM aura prarUpaNA 5 karate haiM ki koI bhI nirgrantha marane para deva hotA hai aura vaha deva, vahA~ (devaloka meM) dUsare devoM ke Wan sAtha, yA dUsare devoM kI deviyoM ke sAtha, unheM vaza meM karake yA unakA AliMgana karake, paricAraNA 5 (maithuna - sevana ) nahIM karatA, tathA apanI deviyoM ko vaza Wan paricAraNA nahIM karatA / parantu vaha deva vaikriya se svayaM apane hI do rUpa banAtA hai| (jisameM eka rUpa deva Wan phra kA aura eka rUpa devI kA banAtA hai|) yoM do rUpa banAkara vaha, usa vaikriyakRta (kRtrima) devI ke sAtha paricAraNA karatA hai| isa prakAra eka jIva eka hI samaya meM do vedoM kA anubhava (vedana) karatA hai, Wan phra phra anyatIrthikoM kA kathana satya hai ? Wan Wan Wan karake yA AliMgana karake unake sAtha bhI yathA - strIveda kA aura puruSaveda kA / bhagavan ! yaha isa prakAra kaise ho sakatA hai ? arthAt kyA yaha bhagavatIsUtra (1) (282) phaphaphaphapha Bhagavati Sutra (1) pitittmimimimimimimimimimimimimitt*t*ti* mimimimimimimimimimimimimi***llli

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35555555555555555555555 ) ) )) ) ))) )) )) ))) )) ) )) ) )) )) ))) )) Wan ) ) )) )) Wan Wan ))))))))))))))55555555555555555 5 [u. ] he gautama ! ve anyatIrthika jo yaha kahate yAvat prarUpaNA karate haiM ki-yAvat strIveda aura // puruSaveda; (arthAt-eka hI jIva eka samaya meM do vedoM kA anubhava karatA hai;) unakA vaha kathana mithyA hai hai| he gautama ! maiM isa prakAra kahatA hU~ ki koI eka nirgrantha jo marakara, kinhIM maharddhika yAvat / mahAprabhAvayukta, dIrghakAla kI sthiti (Ayu) vAle devalokoM meM se kisI eka meM devarUpa meM utpanna hotA hai, ke aise devaloka meM vaha mahatI Rddhi ye yukta yAvat dazoM dizAoM meM udyota karatA huA, viziSTa kAnti se zobhAyamAna yAvat atIva rUpavAn deva hotA hai aura vaha deva vahA~ dUsare devoM ke sAtha, tathA dUsare devoM meM kI deviyoM ke sAtha unheM vaza meM karake paricAraNA karatA hai aura apanI deviyoM ko vaza meM karake unake 5 sAtha bhI paricAraNA karatA hai; kintu svayaM vaikriya karake apane do rUpa banAkara paricAraNA nahIM karatA, (kyoMki eka jIva eka samaya meM strIveda aura puruSaveda, ina donoM vedoM meM se kisI eka veda kA hI anubhava karatA hai| jaba strIveda ko vedatA hai, taba puruSaveda ko nahIM vedatA; jisa samaya puruSaveda ko 5 vedatA hai, usa samaya strIveda ko nahIM vedtaa| strIveda ke udaya hone se puruSaveda ko nahIM vedatA aura puruSaveda kA udaya hone se strIveda ko nahIM vedtaa| ataH eka jIva eka samaya meM strIveda aura puruSaveda, 5 ina donoM vedoM meM se kisI eka veda ko hI vedatA hai| jaba strIveda kA udaya hotA hai, taba strI, puruSa kI / OM abhilASA karatI hai aura jaba puruSaveda kA udaya hotA hai, taba puruSa, strI kI abhilASA karatA hai| arthAt-puruSa aura strI paraspara eka-dUsare kI icchA karate haiN| vaha isa prakAra-strI, puruSa kI aura * puruSa, strI kI abhilASA karatA hai| 4. 1. (Q.) Bhante ! People of other faiths (anyatirthik) or heretics say 41 (akhyanti), assert (bhashante), elaborate (prajnapayanti) and propagate (prarupayanti) that after death when an ascetic (nirgranth) becomes a Dev (divine being), he does not indulge there (in the divine realm) in acts of sexual gratification (paricharana) by overpowering and embracing other gods and consorts of other gods. He also does not do so by overpowering and embracing his own consorts. Instead, he transforms himself into two bodies (one male and one female) through the process of transmutation (vikriya). Transformed thus into two bodies, he indulges in acts of sexual gratification with that transmuted female (goddess). 5 Thus a single soul (jiva) experiences two genders (veda) at the same 5 time--male gender and female gender. Bhante ! How is it possible ? (Is the statement of heretics true ?) ___ [Ans.] Gautam ! What the people of other faiths (anyatirthik) or : heretics say (akhyanti)... and so on up to... propagate... and so on up to... a single soul (jiva) experiences two genders (veda) at the same time_male gender and female gender, is false. O Gautam ! I say that-An ascetic who, on death, reincarnates in one of the divine realms with $ great opulence... and so on up to... great influence and great life-span 45 | dvitIya zataka : paMcama uddezaka (283) Second Shatak: Fifth Lesson

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44 45 46 45 41 41 41 41 45 46 47 46 45 46 47 45541.464 455 456 455 456 457 455 456 457 455 456 455 456 457 45 456 41 460 461 444 445 4554 454 455 555555 457 41 becomes a god endowed with great opulence... and so on up to... with ability to shine in all the ten directions and radiant with unique glow and beauty. That god indulges there (in the divine realm) in acts of sexual gratification (paricharana) by overpowering and embracing other gods and consorts of other gods. He also does so by overpowering and embracing his own consorts. But he does not transform himself into two bodies (one male and one female) through the process of transmutation (vikriya) and indulge in acts of sexual gratification. This is because at one time one being (jiva) experiences only one gender out of the two, namely male gender and female gender. When he experiences female gender he does not experience male gender and when he male gender he does not experience female gender. On fruition of (karma responsible for) female gender he does not experience male gender and on fruition of (karma responsible for) male gender he does not experience female gender. Thus one being at one time experiences only one gender it out of the two, namely male gender and female gender. On fruition of * (karma responsible for) female gender a female desires for a male and on it fruition of (karma responsible for) male gender a male desires for a female. In other words male and female desire for each others company-female desires for male and male desires for female. 457 454 455 456 457 45455 456 457 458 459 45 455 456 457 455 456 457 455 456 457 455 456 4545546 $454545455 456 457 454 455 456 457 455 456 udakagarbha Adi kI kAlasthiti PERIOD OF PREGNANCY 2.[1.] JEU o ! 'JGTC' for Heat safari Ets? [3. ] 7441! Jego gates 740, vertetoi yum 2. [pra. ] bhagavan ! udakagarbha (pAnI kA garbha) udakagarbha ke rUpa meM kitane samaya taka rahatA hai ? [u. ] gautama ! jaghanya eka samaya aura utkRSTa chaha mAsa taka udakagarbha udakagarbharUpa meM rahatA hai| 2. (Q.) Bhante ! How long does the pregnancy of water-bodied beings (udak garbh) last in that state as water-bodied being ? [Ans.] Gautam ! The pregnancy of water-bodied beings lasts in that state as water-bodied being for a minimum of one Samaya and 4i maximum of six months. 3. [pra. ] tirikkhajoNiyaganbhe NaM bhaMte ! 'tirikkhajoNiyagaDabhe' tti kAlao kevacciraM hoti ? [3. ] T441! siaheri, Jani 3EUR Figade 1 3. [pra. ] bhagavan ! tiryagyonikagarbha kitane samaya taka tiryagyonikagarbharUpa meM rahatA hai ? 4 6 447 455 456 457 455 456 457 455 456 457 4554 parte (8) 95455 456 457 455 456 457 451 (284) Bhagavati Sutra (1) 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 45 46 45 4

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Wan Bath th th thhhhhh 5555555 [u.] gautama ! jaghanya antarmuhUrtta aura utkRSTa ATha varSa taka tiryagyonikagarbha tiryagyonikagarbharUpa meM rahatA hai| 3. [Q.] Bhante ! How long does the pregnancy of animals (tiryakyonik garbh) last in that state as animal ? [Ans.] Gautam ! The pregnancy of animals lasts in that state as animal for a minimum of one Antarmuhurt and maximum of eight years. 4. [ pra.] maNussIgabbhe NaM bhaMte! 'maNussIgabbhe' tti kAlao kevacciraM hoi ? [u.] goyamA ! jahantreNaM aMtomuhuttaM, ukkoseNaM bArasa saMvaccharAI / 4. [ pra.] bhagavan ! mAnuSIgarbha kitane samaya taka mAnuSIgarbharUpa meM rahatA hai ? [ u. ] gautama ! jaghanya antarmuhUrtta aura utkRSTa bAraha varSa taka mAnuSIgarbha mAnuSIgarbharUpa meM rahatA hai| 4. [Q.] Bhante ! How long does the pregnancy of humans (manushi garbh) last in that state as animal? [Ans.] Gautam ! The pregnancy of humans lasts in that state as human for a minimum of one Antarmuhurt and maximum of twelve years. 5. [ pra. ] kAyabhavatthe NaM bhaMte ! 'kAyabhavatthe' tti kAlao kevacciraM hoi ? [u. ] goyamA ! jahanneNaM aMtomuhuttaM, ukkoseNaM cauvvIsaM saMvaccharAI / 5. [ pra. ] bhagavan ! kAya bhavastha kitane samaya taka kAya-bhavastha rUpa meM rahatA hai ? u.] gautama ! jaghanya antarmuhUrtta aura utkRSTa caubIsa varSa taka kAya - bhavastha kAya - bhavastha ke rUpa rahatA hai| phra 5. [Q.] Bhante ! How long does kaya-bhavasth last in that state as kaya-bhavasth? [Ans.] Gautam ! A kaya-bhavasth lasts in that state as kaya-bhavasth for a minimum of one Antarmuhurt and maximum of twenty four years. 6. [ pra. ] maNussa-paMceMdiyatirikkhajoNiyabIe NaM bhaMte ! joNinbhUe kevaiyaM kAlaM saMciTThai ? [ u. ] goyamA ! jahantreNaM aMtomuhuttaM, ukkoseNaM bArasa muhuttaa| 6. [ pra. ] bhagavan ! mAnuSI aura paMJcendriyatiryaJcI - sambandhI yonigata bIja (vIrya) yonibhUtarUpa meM kitane samaya taka rahatA hai ? [ u. ] gautama ! jaghanya antarmuhUrtta aura utkRSTa bAraha muhUrtta / 6. [Q.] Bhante ! How long does the semen of a human being and a five-sensed animal planted in a womb (yonigat) last in that state as womb-planted (yoniboot)? dvitIya zataka : paMcama uddezaka phra (285) Second Shatak: Fifth Lesson 25959595959595959595955 55 5 5 5 5 5555955 5 59595955 5 5 5 5 5 5 95 95 952

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255559595959595959595955555559555555559555552 phaphaphaphaphaphaphaphapha Wan 5 5 [Ans.] Gautam ! For a minimum of one Antarmuhurt and maximum 5 of twelve Muhurt. vivecana : udakagarbha : kAyasthiti aura pahacAna - kAlAntara meM pAnI barasane ke kAraNarUpa pudgala - pariNAma ko 'udakagarbha' kahate haiN| vaha kama se kama eka samaya bAda barasa jAtA hai, adhika se adhika chaha mahIne bAda barasatA 5 hai / yaha usakI kAyasthiti hai / " mArgazIrSa aura pauSa mAsa meM dikhAI dene vAlA sandhyArAga, megha kI utpatti yA mArgazIrSa mAsa meM ThaNDa na par3anA aura pauSa mAsa meM atyanta himapAta honA, ye saba udakagarbha ke cihna haiN|" kAya-bhavastha-mAtA ke udara meM sthita nijadeha (garbha ke apane zarIra ) meM janma ko 'kAya - bhava' kahate haiM, usI nijakAya meM jo punaH janma le, use kAya - bhavastha kahate haiN| jaise- koI jIva mAtA ke udara meM garbharUpa meM pha Akara usI zarIra meM bAraha varSa taka rahakara vahIM mara jAe yaha kAya-bhava hai| phira apane dvArA nirmita usI zarIra meM utpanna hokara punaH bAraha varSa taka rhe| yoM eka jIva adhika se adhika 24 varSa taka 'kAya - bhavastha' ke rUpa meM raha sakatA hai| yonibhUtarUpa meM bIja kI kAlasthiti- manuSya yA tiryaMcapaJcendriya kA mAnuSI yA tiryaJcI kI yoni meM gayA huA vIrya bAraha muhUrtta taka yonibhUta rahatA hai| arthAt usa vIrya meM bAraha muhUrtta taka santAnotpAdana kI zakti 5 pha rahatI hai| Elaboration-Udak-garbh-The state of constituent particles (saturated with water droplets) of cloud about to rain is called udakgarbh (impregnated water-bodies). It rains after a lapse of minimum one Samaya and maximum six months. This is its kaya-sthiti or duration of the physical state. The signs of such impregnated clouds in nature are said to be "Crimson evening sky and hovering clouds in the month of Margashirsha and Paush. Lack of cold during the month of Margashirsha and excessive snowfall in the month of Paush." 5 Wan Kaya-bhavasth-- The entry of the soul in its own body (body of the 5 embryo) or fetus in the mother's womb is called kaya-bhava. To take rebirth in the same body is kayabhavasth. For example a soul enters as a fetus in the mother's womb and dies within the womb after a stay of twelve years, this is called kaya-bhava. If it takes the next birth too in the same body, earlier created by it, and remains in that state for another twelve years, it is called kaya-bhavasth. A soul can remain in this kaya-bhavasth state for a maximum period of 24 years. Womb planted semen - The semen of a human being and a five- f sensed animal planted in a womb (yonigat) lasts in that state as wombplanted (yonibhoot) for a maximum period of twelve Muhurt. This means that the semen implanted in a womb has the capacity to turn into an embryo for twelve Muhurt. 5 phra bhagavatIsUtra (1) (286) pha 5 Bhagavati Sutra (1) ****************tmilllt*tmilll***********titu pha

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maithunapratyayika santAnotpatti kA nirUpaNa PROGENY THROUGH COPULATION 7. [pra. ] egajIve NaM bhaMte ! egabhavaggahaNeNaM kevatiyANaM puttattAe havvamAgacchati ? [u. ] goyamA ! jahanneNaM ikkassa vA doNhaM vA tiNhaM vA, ukkoseNaM sayapuhattassa jIvANaM puttattAe hvvmaagcchti| 7. [pra. ] bhagavan ! eka jIva, eka bhava kI apekSA kitane jIvoM kA putra ho sakatA hai ? [u. ] gautama ! eka jIva, eka bhava meM jaghanya eka jIva kA, do jIvoM kA athavA tIna jIvoM kA, aura utkRSTa zatapRthaktva (do sau se lekara nau sau taka) jIvoM kA putra ho sakatA hai| 7. (Q.) Bhante ! How many living beings (jiva) can a soul (jiva) be progeny of? (Ans.) Gautam ! A soul (jiva) can be progeny of minimum one, two or three living beings (jiva) and maximum Shat-prithakatva (two hundred to nine hundred) living beings. 8. [pra. 1 ] egajIvassa NaM bhaMte ! egabhavaggahaNeNaM kevaiyA jIvA puttattAe havyamAgacchaMti ? [u. ] goyamA ! jahanneNaM ikko vA do vA tiNNi vA, ukkoseNaM sayasahassapuhattaM jIvA NaM puttattAe hbbmaagcchNti| [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccai-jAva havvamAgacchaMti ? _[u. ] goyamA ! itthIe purisassa ya kammakaDAe joNIe mehuNavattie nAmaM saMjoe smuppjji| te duhao siNehaM saMciNaMti, saMciNittA tattha NaM jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM sayasahassapuhattaM jIvA NaM puttattAe hbbmaagcchNti| te teNaTTeNaM jAva hvvmaagcchNti| 8. [pra. 1 ] bhagavan ! eka jIva ke eka bhava meM kitane jIva putrarUpa meM (utpanna) ho sakate haiM ? [u. ] gautama ! jaghanya eka, do athavA tIna aura utkRSTa lakSapRthaktva (do lAkha se lekara nau lAkha taka) jIva putrarUpa meM (utpanna) ho sakate haiN| [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki jaghanya eka yAvat do lAkha se nau lAkha taka jIva putrarUpa meM (utpanna) ho sakate haiM ? [u. ] he gautama ! karmakRta (nAmakarma se niSpanna athavA kAmottejita) yoni meM strI aura puruSa kA jaba maithunavRttika (sambhoga nimittaka) saMyoga niSpanna hotA hai, taba una donoM ke sneha (puruSa ke vIrya aura strI ke rakta = raja) kA saMcaya (sambandha) hotA hai, phira usameM se jaghanya eka, do athavA tIna aura utkRSTa lakSapRthaktva (do lAkha se lekara nau lAkha taka) jIva putrarUpa meM utpanna hote haiN| he gautama ! isIlie pUrvokta kathana kiyA gayA hai| ___8. [Q. 1] Bhante ! In one life-time how many progenies (jivas) can a living beings (jiva) give birth to ? | dvitIya zataka : paMcama uddezaka (287) Second Shatak : Fifth Lesson 555555555555555555555555555555555)

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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 $$ $$$$$ 45 [Ans.) Gautam ! Minimum one, two or three living beings (jiva) and maximum Laksh-prithakatva (two hundred thousand to nine hundred thousand) living beings can be given birth to. 55 IQ. 2] Bhante ! Why is it said that minimum one... and so on up to... two hundred thousand to nine hundred thousand living beings can be given birth to ? (Ans.) Gautam ! In the excited state (karmakrit) of sex organs when a male and female establish a sexual contact (maithun-vrittik samyoga), 15 their fluids (sneha; semen of the male and menstrual discharge of the female) are mixed. This mixture gives birth to minimum one, two or three and maximum two hundred thousand to nine hundred thousand 5 living beings. That is the reason for the aforesaid statement. 9. [pra. ] mehuNaM bhaMte ! sevamANassa kerisie asaMjame kajjai ? [u. ] goyamA ! se jahAnAmae kei purise rUyanAliyaM vA bUranAliyaM vA tatteNaM kaNaeNaM + smviddhNsejjaa| erisae NaM goyamA ! mehuNaM sevamANassa asaMjame kjji| se bhaMte ! seva bhaMte ! jAva vihrti| 9. [pra. ] bhagavan ! maithunasevana karate hue jIva ke kisa prakAra kA asaMyama hotA hai ? [u. ] gautama ! jaise koI puruSa tapI huI salAI (DAlakara, usa) se bA~sa kI ruI se bharI huI nalI, E yA bUra nAmaka vanaspati se bharI nalI ko jalAkara vidhvasta kara DAlatA hai, he gautama ! aisA hI asaMyama Wan maithunasevana karate hue jIva ke hotA hai| ___ he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', aisA kahakara-gautama svAmI vicaraNa ma karate haiN| 9. [Q.] Bhante ! While indulging in sexual intercourse what sort of Wan indiscipline (asamyam; non-restraint)a living being commits? [Ans.] Gautam ! When a person takes a red-hot rod and inserts it into 5 a tube filled with cotton or Bura plant he destroys the contents of the $1 tube by burning. Gautam ! The person indulging in sexual intercourse Si commits a similar indiscipline (non-restraint). ____ "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : maithuna pratyayika santAnotpatti saMkhyA evaM maithunasevana se asaMyama kA nirUpaNa-prastuta tIna sUtroM meM se OM prathama do sUtroM meM yaha batAyA gayA hai ki eka jIva ke eka janma meM kitane putra (saMtAna) ho sakate haiM aura usakA 55555555555555555555555 555 55Ting Ting Ting Ting Ting 955555 bhagavatIsUtra (1) (288) Bhagavati Sutra (1) 85555) )))))))))))) ))555555558

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ELS LS LS LES LE LES LS LS LE LE LE LE LE LE LEE LE LE LE LE LE LELELELEL LE LE LE L kyA kAraNa hai ? tIsare sUtra meM maithunasevana se kitanA aura kisa prakAra kA asaMyama hotA hai ? yaha sodAharaNa batAyA gayA hai| eka jIva zatapRthaktva jIvoM kA putra kaise ? - gAya Adi kI yoni meM gayA huA zatapRthaktva (do sau se lekara nau taka) sAMDoM kA vIrya, vIrya hI ginA jAtA hai, kyoMki vaha vIrya bAraha muhUrtta taka vIryarUpa paryAya meM rahatA hai| usa vIrya piNDa meM utpanna huA eka jIva una sabakA (jinakA ki vIrya gAya kI yoni meM gayA hai) putra (saMtAna) kahalAtA hai / isa prakAra eka jIva, eka hI bhava meM do sau se lekara nau sau jIvoM kA putra ho sakatA hai| eka jIva ke, eka hI bhava meM zata - sahasrapRthaktva putra kaise ? - matsya Adi jaba maithunasevana karate haiM to eka bAra ke saMyoga se unake do lAkha se lekara nau lAkha taka jIva putra rUpa se utpanna hote haiM aura janma lete haiN| isase dhvanita hotA hai, saMyoga kAla meM utkarSataH nau lAkha saMjJI jIvoM kI hiMsA hotI hai| (vRtti, patrAMka 134) Elaboration-Number of progeny and indiscipline-In the first two of the three aforesaid aphorisms the number and cause of progenies of a living being in one life-time have been stated. The third aphorism states the indiscipline committed during sexual act giving an example. How can a living being be progeny of two hundred to nine hundred living beings in one life-time ?-The semen of two to nine hundred bulls entering the womb of a cow is considered mixed semen because it remains potent for twelve Muhurts. The progeny of this apparent mixture of semen from numerous sources is called the progeny of all those bulls. Thus a living being can be progeny of two hundred to nine hundred living beings in one life-time. phra tuMgikA ke zramaNopAsakoM kA jIvana LIFE OF SHRAMANOPASAKS OF TUNGIKA Wan How can one living being produce two to nine hundred thousand beings in one life time ?-Many living beings like fish produce two to 5 5 nine hundred thousand beings as a consequence of one intercourse. This also indicates that during an intercourse a maximum of nine hundred thousand sentient beings get destroyed. (Vritti, leaf 134) 10. tae NaM samaNe bhagavaM mahAvIre rAyagihAo nagarAo guNasilAo ceiyAo paDinikkhamai, paDinikkhamittA bahiyA jaNavayavihAraM viharati / 10. isake pazcAt (ekadA) zramaNa bhagavAna mahAvIra rAjagRha nagara ke guNazIla udyAna se nikalakara bAhara janapadoM meM vihAra karane lage / 10. After that, once Shraman Bhagavan Mahavir left Gunashila garden of Rajagriha city and moved around in other populated areas. 11. (1) teNaM kAleNaM teNaM samaeNaM tuMgiyA nAmaM nagarI hotthA / vaNNao / tIse NaM tuMgiyAe nagarIe 5 bahiyA uttarapuratthime disIbhAe puSpaphavatIe nAmaM ceie hotthA / vaNNao / tattha NaM tuMgiyAe nagarIe bahave Second Shatak: Fifth Lesson dvitIya zataka : paMcama uddezaka (289) *t**************************tmi Wan Wan 5 Wan Wan phra Wan

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phra ttttti**************************tittiti cu pha bahujAyarUva- rayayA Ayoga - payogasaMpauttA vicchaDDiyavipulabhatta-pANA bahudAsI - dAsa - go-mahisa5 gavelayappabhUtA bahujaNassa aparibhUtA / Wan Wan Wan samaNovAsayA parivasaMti aDDA dittA vitthiNNavipulabhavaNa - sayaNA''saNa - jANa - vAhaNAiNNA bahudhaNa - 5 Wan pha niggaMthAo pAvayaNAo aNatikkamaNijjA, NiggaMthe pAvayaNe nissaMkiyA nikkaMkhiyA nivvitigiMcchA laTThA gahiyaTThA pucchiyaTThA abhigayaTThA viNicchiyaTThA, aTThimiMja - pemmANurAgarattA - 'ayamAuso ! niggaMthe pAvayaNe aTThe, ayaM paramaTThe, sese aNaTTe' / (2) abhigayajIvAjIvA uvaladdhapuNNa - pAvA- Asava - saMvara - nijjara - kiriyAhikaraNa - baMdhamokkhakusalA asehajjadevAsura - nAga - suvaNNa - jakkha - rakkhasa - kinnara - kiMpurisa - garula - gaMdhavya - mahoragAdiehiM devagaNehiM 5 (3) Usiya-phalihA avaMguyaduvArA ciyattaMteura-gharappavesA, bahUhiM sIlavvaya-guNa- veramaNa5 paccakkhANa - posahovavAsehiM cAuddasa'muddiTThapuNNa - mAsiNIsu paDipuNNaM posahaM sammaM aNupAlemANA, samaNe niggaMthe phAsu esaNijjeNaM asaNa - pANa- khAima - sAimeNaM vattha - paDiggaha- kaMbala - pAdapuMchaNeNaM pIDha - phalaga - sejjA - saMthArageNaM osaha - bhesajjeNa ya paDilA bhemANA, ahApaDiggahiehiM tavokammehiM appANaM bhAvemANA viharaMti / Wan Wan 11. usa kAla usa samaya meM tuMgiyA (tuMgikA) nAma kI (pATaliputra se 10 kimI. dUra) nagarI thii| usa tuMgikA nagarI ke bAhara uttara-pUrva dizA bhAga (IzAnakoNa) meM puSpavatika nAma kA caitya (udyAna) thA / ityAdi varNana aupapAtikasUtrAnusAra kaheM / [ 1. tuMgikA ke zrAvakoM kA aizvarya varNana ] usa tuMgikA nagarI meM bahuta se zramaNopAsaka rahate the| ve 5 ADhya (vipula dhana-sampatti vAle) aura dIpta (svAbhimAnI ) the| unake vizAla aneka bhavana the / tathA ve zayanoM (zayana sAmagrI), AsanoM, yAnoM (ratha, gAr3I Adi ) tathA vAhanoM (baila, ghor3e Adi) se sampanna the / Wan 5 unake pAsa pracura dhana (rupaye Adi sikke), bahuta-sA sonA-cA~dI Adi thA / ve Ayoga - (rupayA udhAra 5 dekara usake byAja Adi dvArA dugunA tigunA arthopArjana karane kA vyavasAya) aura prayoga - ( anya 5 Wan kalAoM kA vyavasAya) karane meM kuzala the| unake ghara bahuta jana bhojana karate the, isalie bahuta bhojana Wan 5 taiyAra hotA thaa| unake yahA~ bahuta-sI dAsiyA~ aura dAsa the; tathA bahuta-sI gAyeM, bhaiMseM, bher3eM aura bakariyA~ Adi thiiN| ve bahuta-se manuSyoM dvArA bhI aparibhUta dabate nahIM the / [ 2. zrAvakoM kA AdhyAtmika jIvana ] ve jIva (cetana) aura ajIva (jar3a) ke svarUpa ko bhalIbhA~ti jAnate the| unhoMne puNya aura pApa ko samajha liyA thaa| ve Asrava, saMvara, nirjarA, kriyA, adhikaraNa, Wan bandha aura mokSa ke viSaya meM kuzala the| ( arthAt inameM se heya, jJeya aura upAdeya ko samyak rUpa se 5 jAnate the / ) ve (kisI bhI kArya meM dUsaroM se) sahAyatA kI apekSA nahIM rakhate the| (ve nirgrantha pravacana meM Wan itane dRr3ha the ki) deva, asura, nAga, suparNa, yakSa, rAkSasa, kinnara, kimpuruSa, garur3a, gandharva, mahoraga Adi devagaNoM ke dvArA nirgrantha pravacana se vicalita nahIM kiye jA sakate the| ve nirgrantha pravacana ke prati 5 niHzaMkita the, niSkAMkSita the tathA vicikitsArahita the / unhoMne zAstroM ke arthoM ko bhalIbhA~ti grahaNa kara Wan phra bhagavatIsUtra (1) Wan (290) baphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphapha Bhagavati Sutra (1) 5

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)5555)))95555555)))))5555555555559 Yin $$$ $$$$$$$$$$$$$$$ $55 5 Le ma liyA thA, (zAstroM ke arthoM meM jahA~ saMdeha thA, vahA~) pUchakara unhoMne yathArtha nirNaya kara liyA thaa| unhoMne + zAstroM ke arthoM aura unake rahasyoM ko nirNayapUrvaka jAna liyA thaa| unakI haDDiyA~ aura majjAe~ (nase) (nirgrantha pravacana ke prati) premAnurAga meM raMgI huI (vyApta) thiiN| (isIlie ve kahate the ki-) 'AyuSmAn ndho| yaha nirgrantha pravacana hI artha (sArthaka) hai. yahI paramArtha hai. zeSa saba anartha (nirarthaka) haiN| [3] ve itane udAra the ki unake gharoM meM daravAjoM ke pIche rahane vAlI argalA (Agala bhogala) sadaiva U~cI khulI rahatI thii| unake ghara ke dvAra (yAcakoM ke lie) sadA khule rahate the| unakA antaHpura // tathA para-gRha meM praveza lokaprItikara vizvasanIya hotA thaa| athavA unake ghara meM koI satpuruSa AtA to unheM prItikara lagatA thaa| ve zIlavrata (zikSAvrata), guNavrata, viramaNavrata (aNuvrata), pratyAkhyAna (tyAganiyama), pauSadhopavAsa Adi kA samyak AcaraNa karate the, tathA caturdazI, aSTamI, amAvasyA aura pUrNimA, ina parvatithiyoM meM (pratimAsa chaha) pratipUrNa pauSadha kA samyak anupAlana karate the| ve zramaNanirgranthoM ko unake kalpAnusAra prAsuka (acitta) aura eSaNIya nirdoSa azana, pAna, khAdima, OM svAdima, vastra, pAtra, kambala, rajoharaNa, pITha (caukI yA bAjoTa), phalaka (paTTA yA takhta), zayyA, saMstAraka, auSadha aura bheSaja Adi se pratilAbhita karate the; aura (apanI zakti ke anusAra grahaNa kiye hue) tapaHkarmoM se apanI AtmA ko bhAvita karate hue jIvanayApana karate the| 11. During that period of time there was a city called Tungika (ten kilometers away from Pataliputra). Description (as in Aupapatik Sutra). In the north-eastern direction (Ishan Kone) outside the city there was a garden called Pushpavatika. Description of the Chaitya as in Aupapatik Sutra). [1. Grandeur of Shravaks of Tungika] Many Shramanopasaks (devotees of ascetics) lived in that Tungika city. They were affluent (aadhya) and self-respecting (deept). They had many grand mansions. They owned unlimited furniture, vehicles (chariots, carts etc.), and mounts (horses, ox etc.). They had abundant wealth (coins) including gold and silver. They were proficient in a variety of methods (including 5 money lending) of expanding their wealth (ayoga), and putting them to use (in other trades) with great efficiency (prayoga). Large quantity of food was cooked in their kitchens as many people ate there. They had innumerable servants and maids and also abundant livestock including cows, buffalos and sheep. They could not be subdued by many individuals collectively. [2. Spiritual life of shravaks] They had properly acquired the knowledge of the living (jiva) and the non-living (ajiva). They had understood merit (punya) and demerit (paap). They were proficient on the topics of inflow of karmas (ashrava), blocking of inflow of karmas ka | dvitIya zataka : paMcama uddezaka (291) Second Shatak: Fifth Lesson

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16 14 455 456 457 458 459 455 456 457 454 455 4 56 457 455 456 457 455 456 457 45 46 47 455 456 457 45545454 (samvar), shedding of karmas (nirjara), action (kriya), tools and equipment (adhikaran), bondage of karmas (bandh) and liberation (moksha). (They were well aware of the rejectable, comprehensible and acceptable among these.) They did not seek help from others. They (being firm in their belief) could not be forced to waver from the Nirgranth sermon by gods, lower gods including Asur, Naag, Suparn, Yaksh, Rakshas, Kinnar, Kimpurush, Garud, Gandharva and Mahorag. Being free of any doubt, perplexity and ambiguity in the Nirgranth sermon they had received, acquired, confirmed by raising questions, absorbed and finalized the real fundamentals of religion. The affinity and attachment for religion had penetrated deep into their bone and marrow. (That is why they used to say-) 'Long lived ones ! Only this Nirgranth sermon is meaningful or beatific and everything else is meaningless or worthless.' [3] They were so liberal that in their houses inner door-bolts were always raised (Uchchhrit phaliha) or never used. In their houses doors were never closed to anyone (including alms-seekers) (Apauritadvar). Their entry to the inner (ladies) quarters of any house never offended anyone (Tyaktantahpura griha duar pravesh). This also means that they always liked the entry of noble people into their homes. They immaculately observed all vows including Sheel-vrats or shikshavrats (instructive or complimentary vows of spiritual discipline), Gunaurats (restraints that reinforce the practice of anuvrats), Viraman-vrats or Anuvrats (five minor vows), pratyakhyan (rules of renouncing) and paushadhopavas (partial ascetic vow and fasting) generally, and strictly on eighth, fourteenth and fifteenth days of every fortnight. They offered uncontaminated and acceptable food (four kinds-ashan, paan, khadya and svadya), garb, blanket, napkin, medicine, bed etc. to Shramannirgranths as required by them. Thus they spent their life enkindling (bhaavit) their souls with austerities accepted to the best of their abilities. 972afariter perfekt am 149 ARRIVAL OF SENIOR ASCETICS OF PARSHVA-SCHOOL 12. teNaM kAleNaM teNaM samaeNaM pAsAvaccijjA therA bhagavaMto jAtisaMpannA kulasaMpannA balasaMpannA rUvasaMpannA viNayasaMpannA NANasaMpannA daMsaNasaMpannA carittasaMpannA lajjAsaMpannA lAghavasaMpanA oyaMsI teyaMsI vaccaMsI jasaMsI jitakohA jiyamANA jiyamAyA jiyalobhA jiyaniddA jitiMdiyA jitaparIsahA jIviyAsAmaraNabhayavippamukkA jAva kuttiyAvaNabhUyA bahussuyA bahuparivArA, paMcahi aNagArasaehiM saddhiM, saMparighuDA, ahANupubbiM caramANA, gAmANugAmaM dUijjamANA, suhaMsuheNaM viharamANA jeNeva tuMgiyA nagarI, jeNeva (292) Bhagavati Sutra (1) pade () 15555555555555555555555555555555555

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45.46.45 45 45 45 454545450 pupphavatIe cetie teNeva uvAgacchaMti, uvAgacchittA ahApaDirUvaM uggahaM ogiNhittANaM saMjameNaM tavasA / - appANaM bhAvamANA vihrNti|| 12. usa kAla aura usa samaya meM pApityIya (bhagavAna pArzvanAtha kI paramparA ke) sthavira bhagavAna pA~ca sau anagAroM ke sAtha yathAkrama se vicarate hue, grAmAnugrAma jAte hue, sukhapUrvaka vihAra da 5 karate hue tuMgikA nagarI ke bAhara IzAnakoNa meM puSpavatika caitya meM pdhaare| vahA~ padhArakara (apane ! , anukUla maryAdita sthAna kI yAcanA karake) AjJA lekara saMyama aura tapa se AtmA ko bhAvita karate hue 5 viharaNa karane lge| ve sthavira bhagavanta jAtisampanna, kulasampanna, balasampanna, rUpasampanna, vinayasampanna, # / jJAnasampanna, darzanasampanna, cAritrasampanna, lajjAsampanna, lAghavasampanna, ojasvI, tejasvI, varcasvI (viziSTa prabhAvayukta) aura yazasvI the| unhoMne krodha, mAna, mAyA, lobha, nidrA, indriyoM aura parISahoM ko jIta liyA thaa| ve jIvana (jIne) kI AzA aura maraNa ke bhaya se vimukta the, ve kutrikApaNabhUta (jaise kutrikApaNa meM tInoM lokoM kI Avazyaka samasta vastue~ mila jAtI haiM, vaise hI ve samasta abhISTa padArthoM meM / kI prApti meM samartha athavA samasta guNoM kI upalabdhi se yukta) the| ve bahuzruta aura bahuparivAra vAle the| 12. During that period of time a Sthavir Bhagavan (senior ascetic) of the Parshva tradition along with five hundred ascetic disciples, comfortably wandering from one village to another in course of his y usual itinerant way, arrived at Pushpavatika Chaitya located in the north-eastern direction outside Tungika city. Seeking a suitable place and permission he spent his time enkindling his soul with ascetici discipline and austerities. That Sthavir Bhagavan was jatisampanna (belonged to high castes), kulasampanna (came from noble families), balasampanna (rich in physical strength), roop-sampanna (handsome), ! 5 vinayasampanna (modest), jnanasampanna (rich in knowledge), darshan-sampanna (having profound perception/faith), hcharitrasampanna (strict adherent of ascetic-conduct), lajjasampanna (shy of indulging in sinful activities) and laghav-sampanna (having minimum possessions as well as passions). ___He was brilliant and radiant with power (ojasvi) and aura (tejasvi), influential (varchasvi) and famous (yashasvi). He had conquered his anger, conceit, deceit, greed, senses, sleep and pain of torments. He was free of the desire for life and fear of death. He was like a market place i (Kutrikapanbhoot) (As all essential commodities are available in a market place, so was he with regard to all essential qualities and abilities to acquire everything desired). He was a great scholar with a large family of disciples. . nAnA-nAnAnAgAsAgamAgArAgAgAgAgAgAgAgAgAgAgAgAgAgAgAgAgA .. ta | dvitIya zataka : paMcama uddezaka (293) Second Shatak: Fifth Lesson 19555555555;))))))))5555555555555558

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phra Wan Wan Wan mArga milate haiM, aise ) rAstoM meM (cAra mArga milate haiM, aise caurAhoM) meM tathA aneka mArga milate haiM, aise mArgoM meM rAjamArgoM meM evaM sAmAnya mArgoM meM sarvatra una sthavira bhagavantoM ke padArpaNa kI bAta phaila gii| 5 janatA eka hI dizA meM unheM vaMdana karane ke lie jAne lagI hai| Wan Wan phra zramaNopAsaka sthaviroM kI sevA meM IN SERVICE OF STHAVIRS 13. tae Na tuMgiyAe nagarIe siMghADaga-tiga- caukka - caccara - mahApahapahesu jAva egadisAdabhimuhA NijjAyaMti / 13. tadanantara tuMgikA nagarI ke zRMgATaka (siMghAr3e ke AkAra vAle trikoNa) mArga meM, trika (tIna 13. Then the news of his arrival spread all over in Tungika city including triangular courtyards (shringatak), crossings of three, four and more paths and on highways. People started moving in just one direction in order to pay homage to him. 14. tae NaM te samaNovAsayA imIse kahAe laTThA samANA haTThatuTThA jAva saddAveMti, saddAvittA evaM 5 5 tahArUvANaM therANaM bhagavaMtANaM NAma- gottassa vi savaNayAe kimaMga puNa abhigamaNa-vaMdaNa-namaMsaNa phra phra vayAsI - evaM khalu devANuppiyA ! pAsAvaccejjA therA bhagavaMto viharaMti / taM mahAphalaM khalu devANuppiyA ! Wan paDipucchaNa - pajjuvAsaNayAe jAva gahaNayAe ? taM gacchAmo NaM devANuppiyA ! there bhagavaMte vaMdAmo namasAmo Wan Wan 5 jAva pajjuvAsAmo, eyaM NaM ihabhave vA parabhave vA jAva ANugAmiyattAe bhavissati, iti / pha phra 5 uvAgacchaMti, uvAgacchittA vhAyA kayabalikammA kayakouya - maMgala - pAyacchittA, suddhappAvesAI maMgallAI Wan kaTTu annamannassa aMtie eyamaTaM paDisuNeMti, paDisuNittA jeNeva sayAI sayAI gihAI teNeva Wan 5 paDinikkhamittA, egayao melaayNti| melAyittA pAyavihAracAreNaM tuMgiyAe nagarIe majjhaM majjheNaM niggacchaMti, phra sthAI pavarAI parihiyA, appamahagghA - bharaNAlaMkiyasarIrA saehiM saehiM gehehiMto paDinikkhamaMti, 5 abhigacchaMti, taM jahA 1. sacittANaM davvANaM viusaraNayAe, 2. acittANaM davvANaM aviosaraNatAe, niggacchittA jeNeva puSphavatIe cetie teNeva uvAgacchaMti, uvAgacchittA there bhagavaMta paMcaviheNaM abhigameNaM 3. egasADieNaM uttarAsaMgakaraNeNaM, 4. cakkhupphAse aMjalippaggaheNaM, 5. maNaso egattIkaraNeNaM, jeNeva therA 5 Wan 5 bhagavaMto teNeva uvAgacchaMti, uvAgacchittA tikkhutto AyAhiNa -payAhiNaM kareMti, karittA jAva tivihAe pha pajjuvAsaNAe pajjuvAseMti / taM jahA - kAi0 vAi0 mANa0 / tattha kAiyAe-saMkuciyapANi - pAe sussUsamANe samANe abhimu vieNa paMDaliuDe pajaliuDe pajjuvAsaMti / (2) vAiyAe - jaM jaM bhagavaM vAgareti 'evameyaM 5 Wan bhaMte ! tahameyaM bhaMte ! avitahameyaM bhaMte ! asaMdiddhameyaM bhaMte ! icchiyameyaM bhaMte ! paDicchiyameyaM bhaMte ! 5 phra Wan pha icchiyapaDicchiyameyaM bhaMte! vAyAe apaDikUlemANA viNaeNaM pajjuvAsaMti / (3) mANasiyAe - saMvegaM jaNayaMtA tibbadhammApurAgarattA vigaha - visottiyaparivajjiyamaI annattha katthai maNaM akuvyamANA viNaeNaM pjjuvaasNti|' 5 14. jaba yaha bAta tuMgikA nagarI ke zramaNopAsakoM ko jJAta huI to ve atyanta harSita aura santuSTa phra phra hue, paraspara eka-dUsare ko bulAkara isa prakAra kahane lage - he devAnupriyo ! ( sunA hai ki ) bhagavAna bhagavatIsUtra (1) (294) kuttttk*************************ti**llli Bhagavati Sutra (1) 2 95 95 95 95 95 96 97 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 55 5 5 5 5 55 55 5552 phra phra Wan Wan phra

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phra pArzvanAtha ke ziSyAnuziSya sthavira bhagavanta, jo jAtisampanna Adi aneka vizeSaNoM se yukta haiM, yahA~ padhAre haiM aura yathApratirUpa avagraha grahaNa karake saMyama aura tapa se apanI AtmA ko bhAvita karate hue viharaNa karate haiN| he devAnupriyo ! tathArUpa sthavira bhagavantoM ke nAma - gotra ko sunane kA bhI mahAphala hotA hai, taba phira unake sAmane jAnA, vandana - namaskAra karanA, unakA kuzala-maMgala (sukha - sAtA) pUchanA aura unakI paryupAsanA (sevA) karanA, yAvat unase prazna pUchakara artha-grahaNa karanA, ityAdi bAtoM ke kalyANa rUpa phala kA to kahanA hI kyA ? ataH he devAnupriyo ! hama saba una sthavira bhagavantoM ke pAsa caleM aura unheM vandana - namaskAra kareM, yAvat unakI paryupAsanA kreN| aisA karanA apane lie isa bhava meM, tathA parabhava meM hitarUpa hogA; yAvat paramparA se (paraloka meM kalyANa kA) anugAmI hogA / " isa prakAra bAtacIta karake unhoMne usa bAta ko eka-dUsare ke sAmane svIkAra kiyaa| svIkAra karake ve saba zramaNopAsaka apane-apane ghara gye| ghara jAkara snAna kiyA, phira balikarma (kaue, kutte, gAya Adi ko annAdi diyA, tathA snAna se sambandhita tilaka Adi kArya) kiyaa| (tadanantara duHsvapna Adi ke phala nAza ke lie) kautuka aura maMgala - rUpa prAyazcitta kiyaa| phira zuddha (svaccha ), tathA dharmasabhA Adi meM praveza karane yogya (athavA sajjanoM ke pahanane yogya) evaM zreSTha vastra phne| thor3e-se (yA kama vajana vAle) kintu bahumUlya AbhUSaNoM se zarIra ko vibhUSita kiyaa| phira ve apane-apane gharoM se nikale aura eka jagaha mile| tatpazcAt ve sammilita hokara paidala calate hue tuMgikA nagarI ke bIcoMbIca hokara nikale aura jahA~ puSpavatika caitya thA, vahA~ aaye| (vahA~) sthavira bhagavantoM ( ko dUra se dekhate hI) ke pAsa pA~ca prakAra ke abhigama karake gye| ve ( pA~ca abhigama) isa prakAra haiM- (1) (apane pAsa rahe hue) sacitta dravyoM (phUla, tAmbUla Adi) kA tyAga karanA, (2) acitta dravya vastra Adi ko saMkucita karanA athavA maryAdita karanA, (3) ekazATika uttarAsaMga karanA (eka paTa ke binA sile hue vastra - dupaTTe ko yatanArtha mukha para rakhanA), (4) sthavira - bhagavantoM ko dekhate hI donoM hAtha jor3anA, tathA (5) mana ko ekAgra karanA / isa prakAra pA~ca prakAra kA abhigama karake ve zramaNopAsaka sthavira bhagavantoM ke nikaTa pahu~ce / nikaTa Akara unhoMne dAhinI ora se tIna bAra unakI pradakSiNA kI, vandana - namaskAra kiyA yAvat kAyika, vAcika aura mAnasika, ina tInoM prakAra se unakI paryupAsanA karane lage / [ (1) ve hAtha-pairoM ko sikor3akara zuzrUSA karate hue, namaskAra karate hue, unake sammukha vinaya se hAtha jor3akara kAyA se paryupAsanA karate haiN| (2) jo-jo bAteM sthavira bhagavAna pharamA rahe the, use sunakara - 'bhagavan ! yaha isI prakAra hai, bhagavan ! yahI tathya hai, yahI satya hai, bhagavan ! yahI iSTa aura vizeSa iSTa hai', isa prakAra vANI se anukUla hokara vinayapUrvaka paryupAsanA karate haiM tathA (3) mana se (hRdaya se ) saMvegabhAva utpanna karate hue tIvra dharmAnurAga meM raMge hue vigraha ( kalaha ) aura pratikUlatA (virodha) se rahita buddhi vAle hokara, mana ko anyatra kahIM na lagAte hue vinayapUrvaka upAsanA karate haiM / ] 14. When the Shramanopasaks of Tungika city came to know of this they were very pleased and contented. They called one another and dvitIya zataka : paMcama uddezaka Second Shatak: Fifth Lesson (295) puumimimimimimimimittmimittttktittmitmi*******tmit5

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55555555555555555555555555 Wan 45 Wan Wan Wan Wan Wan 5 5555555555555555555555 deliberated-"Beloved of gods! A Sthavir Bhagavant (senior ascetic) of the lineage of Bhagavan Parshva Naath, who is endowed with many virtues including Jatisampanna, has arrived here and seeking a suitable place and permission, he spends his time enkindling his soul with ascetic-discipline and austerities. "O Beloved of gods! What to say of being able to go near him, pay homage to him, bow to him, inquire about his well being, worship him, and so on up to... ask questions to him and listen to his discourse when mere hearing of his name and lineage is highly meritorious? Therefore, O Beloved of gods! Let us all go to the Sthavir Bhagavant and pay homage to him... and so on up to... worship him. This act of obeisance will prove to be beneficial... and so on up to... means of continued beatitude for us in this, next and following births." Thus they (sharamanopasaks) said to one another and had a consensus. Once agreed upon, all the shramanopasaks returned to their respective homes. Reaching there, they took their bath and performed propitiatory rites (Bali-karma; this includes applying auspicious mark on forehead and giving grains and other eatables to crows, cows and dogs). They also performed conciliatory and auspicious rituals (Kautukmangal; done in order to ward of ill effects of bad dreams etc.). After that they put on clean and excellent ceremonial dresses suited for formal congregations (or suitable for noble persons) and embellished themselves with light but costly ornaments. After all this they came out of their homes and gathered at one place. Having assembled at one place, they walked together through Tungika city and arrived at Pushpavatik Chaitya. There (seeing Sthavir Bhagavants) they observed the five codes of courtesy meant for a religious assembly (abhigam) and approached Sthavir Bhagavants. The five codes being-(1) to discard things infested with living organisms (sachit; such as flowers, beetle-leaves etc.), (2) to carefully retain things free of living organisms (achit), (3) to place a one-piece shawl (uttariya) on shoulders, (4) to join palms the instant the senior ascetics are seen, and (5) to focus attention. Concluding the five abhigams those shramanopasaks came near the senior ascetics. After this they went around the senior ascetics three times, paid homage and obeisance... and so on up to... commenced their threefold worship-physical, vocal and mental. [(1) Physical worship Bhagavati Sutra (1) bhagavatIsUtra (1) (296) 55 Wan 55 45 57 45 55 455 557 455 575 4575 455 45 557 Wan 557 Wan Wan Wan 55555555555555555555555555555555550 57

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphapha With a desire to listen to religious sermon they faced Bhagavant, bowed to him and sat down at proper place drawing in and folding their limbs and humbly joining their palms. (2) Vocal worship-When senior ascetics uttered something they responded by saying in compliance-"Bhante! It pha is, indeed, so. Bhagavan ! So is the reality and so is the truth. Bhante ! Your word is what we need and what we accept." (3) Mental worshipFilling their mind with intense and sincere feeling of renouncing the mundane, freeing their mind of any contradictions, antagonism and distraction, they devoted themselves keenly to the pursuance of the path 5 of liberation.] Wan 5 parikaheMti, jahA kesisAmissa jAva samaNovAsiyattAe ANAe ArAhage bhavaMti jAva dhammo kahio / Wan Wan pha kI taraha cAturyAma-dharma kA upadeza diyaa| yAvat ve zramaNopAsaka apanI zramaNopAsakatA dvArA 5 ( una sthavira bhagavantoM kI) AjJA ke ArAdhaka hue| yAvat dharmakathA pUrNa huI / Wan Wan 5 Wan Wan Wan 15. tae NaM te rA bhagavaMto tesiM samaNovAsayANaM tIse ya mahatimahAlayA parisAe cAujjAmaM dhammaM Wan 15. tatpazcAt una sthavira bhagavantoM ne una zramaNopAsakoM tathA usa mahatI pariSad ko kezI zramaNa 5 15. Then those illustrious senior ascetics, as Keshi Shraman had done in the past, gave their sermon of four dimensional religion (Chaturyam Dharma) to those shramanopasaks and the large congregation... and so on up to... those shramanopasaks became followers of the tenets of those senior ascetics through their devotion for the ascetic order... and so on up to... The sermon was concluded. zramaNopAsakoM ke prazna : sthaviroM ke uttara QUESTIONS BY SHRAMANOPASAKS: ANSWERS BY STHAVIRS 16. tae NaM te samaNovAsayA therANaM bhagavaMtANaM aMtie dhammaM soccA nisamma haTThatuTTha jAva hayahiyayA tikkhutto AyAhiNa - payAhiNaM kareMti, jAva tivihAe pajjuvAsaNAe pajjuvAsaMti, pajjuvAsittA evaM 5 vayAsI [pra. ] saMjame NaM bhaMte ! kiMphale ? tave NaM bhaMte ! kiMphale ? [ u. ] tae NaM te therA bhagavaMto te samaNovAsae evaM vayAsI-saMjame NaM ajjo ! aNaNyaphale, 5 tave vodANaphale / 16. tadanantara ve zramaNopAsaka sthavira bhagavantoM se dharmopadeza sunakara evaM hRdayaMgama karake bar3e harSita aura santuSTa hue, unakA hRdaya khila uThA aura unhoMne sthavira bhagavantoM kI dAhinI ora se tIna bAra pradakSiNA kii| tIna prakAra kI upAsanA dvArA unakI paryupAsanA kI aura phira isa prakAra pUchA[pra. ] bhagavan ! saMyama kA kyA phala hai ? bhagavan ! tapa kA kyA phala hai ? dvitIya zataka : paMcama uddezaka (297) 5**tt******************************* Second Shatak: Fifth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 Wan

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phra Wan [u. ] sthavira bhagavantoM ne una zramaNopAsakoM ko isa prakAra uttara diyA- 'he Aryo ! saMyama kA phala 5 anAsravatA (saMvarasampannatA) hai| tapa kA phala vyavadAna (karmoM ko vizeSa rUpa se kATanA AtmA ko zuddha karanA) hai|' phra 16. Listening to and understanding the religious discourse given by Sthavir Bhagavants, those shramanopasaks became pleased, contented... 5 and so on up to ... their hearts bloomed with bliss. They went around Sthavir Bhagavants three times clockwise. They performed their Wan threefold worship and then said [Q.] Bhante ! What is the outcome of restraint (samyam ) ? Bhante ! 5 What is the outcome of austerities (tap)? Wan Wan [Ans.] The Sthavir Bhagavants replied as follows - O noble ones ! The 5 outcome of restraint (samyam) is blockage of inflow of karmas (anashravata). The outcome of austerities (tap) is purification of soul by extensive shedding of karmas (vyavadaan). Wan Wan 17. [ pra. 1 ] tae NaM te samaNovAsayA there bhagavaMte evaM vayAsI - jai NaM bhaMte ! saMjame 5 aNaNyaphale, tave vodANaphale kiMpattiyaM NaM bhaMte ! devA devaloesu uvavajjaMti ? 17. [pra. 1 ] (uttara sunakara ) zramaNopAsakoM ne sthavira bhagavantoM se (punaH) isa prakAra pUchA'bhagavan ! yadi saMyama kA phala anAsravatA hai aura tapa kA phala vyavadAna hai to deva devalokoM meM kisa kAraNa se utpanna hote haiM ?' phra Wan 5 17. [Q. 1] (At this) the shramanopasak further asked - " Bhante ! If 5 The outcome of restraint (samyam) is blockage of inflow of karmas (anashravata) and the outcome of austerities (tap) is purification of soul 5 by extensive shedding of karmas (vyavadaan) then why gods ( Devs) are 5 born in divine realms (Dev-loks) ? 5 5 Wan [ u. 2 ] tattha NaM kAliyaputte nAmaM there te samaNovAsae evaM vayAsI - puvvataveNaM ajjo ! devA devaloesu uvvjjNti| [ u. 3 ] tattha NaM mehile nAma there te samaNovAsae evaM vayAsI - puvyasaMjameNaM ajjo ! devA devaloesu 5 uvavajjati / Wan 5 5 5 [ u. 4 ] tattha NaM ANaMdarakkhie NAmaM there te samaNovAsae evaM vayAsI- kammiyAe ajjo ! devA phra devaloesu uvavajjaMti / phra Wan [ u. 5 ] tattha NaM kAsave NAmaM there te samaNovAsae evaM vayAsI -saMgiyAe ajjo ! devA devaloesa 5 uvvjrjjti| puvvataveNaM puvvasaMjameNaM kammiyAe saMgiyAe ajjo ! devA devaloesu uvvjjNti| sacce NaM esa aTThe, no ceva NaM AyabhAvavattavyayAe / bhagavatIsUtra (1) (298) Bhagavati Sutra (1) 25 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5959595 55 5552 phra Wan Wan

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5555555))))))))))))555555 95458 / Si FFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hh [u. 2 ] (zramaNopAsakoM kA prazna sunakara) una sthaviroM meM se kAlikaputra nAmaka sthavira ne ma zramaNopAsakoM se yoM kahA-'Aryo ! pUrvatapa ke kAraNa deva devaloka meM utpanna hote haiN|' [u. 3 ] unameM se mehila (medhila) nAma ke sthavira ne isa prakAra kahA-'Aryo ! pUrva-saMyama ke kAraNa deva devalokoM meM utpanna hote haiN|' [u. 4 ] phira unameM se AnandarakSita nAmaka sthavira ne isa prakAra kahA-'Aryo ! karmitA (karmoM kI vidyamAnatA yA karma zeSa rahane) ke kAraNa devatA devalokoM meM utpanna hote haiN|' [u. 5 ] unameM se kAzyapa nAmaka sthavira ne yoM kahA-'Aryo ! saMgitA-(rAgabhAva = Asakti) ke fa kAraNa deva devalokoM meM utpanna hote haiN| isa prakAra he Aryo ! (vAstava meM) pUrva (rAgabhAvayukta) tapa se, pUrva (sarAga) saMyama se, karmitA (karmakSaya na hone se yA karmoM ke rahane) se, tathA saMgitA (dravyAsakti) se, devatA, devalokoM meM utpanna hote haiN| yaha bAta (artha) satya hai| isalie kahI hai, hamane apanA AtmabhAva (apanA ahaMbhAva yA abhiprAya) batAne kI dRSTi se nahIM kahI hai|' ___[Ans. 2] (On hearing this question from the shramanopasaks) Sthavir Kalik-putra said to the shramanopasak-"Noble ones ! Gods (Devs) are born in divine realms (Dev-loks) due to past austerities (purva-tap)." ___ [Ans. 3] Sthavir Mehil (Medhil) said--"Noble ones ! Gods (Devs) are . born in divine realms (Dev-loks) due to past restraints (purva-samyam)." ___ [Ans. 4] Sthavir Anandarakshit said-"Noble ones ! Gods (Devs) are born in divine realms (Dev-loks) due to residual karmas from the past (karmita)." [Ans. 5] Sthavir Kashyap said--"Noble ones ! Gods (Deus) are born in divine realms (Dev-loks) due to feeling of attachment or craving (sangita). Thus, Noble ones ! (In fact) gods (Devs) are born in divine realms (Dev-loks) due to past (attachment-infested) austerities (purva. tap), past (attachment-infested) restraints (purva-samyam), residual : karmas from the past (karmita) and feeling of attachment or craving (sangita). We state this because this is the truth and not because this is fi what we want to say (out of ego or personal prejudice)." 18. tae NaM te samaNovAsayA therehiM bhagavaMtehiM imAiM eyArUvAiM vAgaraNAI vAgariyA samANA haTTatuTThA ma there bhagavaMte vaMdaMti namasaMti, vaMdittA namaMsittA pasiNAI pucchaMti, pucchittA aTThAI uvAdiyaMti, uvAdietta udAe udreti, udvittA there bhagavaMte tikkhatto vaMdaMti NamaMsaMti. vaMdittA namaMsittA therANaM bhagavaMtANaM aMtiyAo , / pupphavatiyAo ceiyAo paDinikkhamaMti, paDinikkhamittA jAmeva disiM pAunbhUyA tAmeva disiM pddigyaa| 18. tatpazcAt ve zramaNopAsaka, sthavira bhagavantoM dvArA pradatta uttaroM ko sunakara harSita evaM santuSTa hue aura sthavira bhagavantoM ko vandanA namaskAra karake anya prazna bhI pUchane lge| prazna pUchakara phira 55555555555555555555555555555555555555555555558 t TS t t t t t t t t t t t t t t t tb tb tg | dvitIya zataka :paMcama uddezaka (299) Second Shatak: Fifth Lesson

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Wan sthavira bhagavantoM dvArA diye gaye uttaroM (arthoM) ko grahaNa karate haiN| tatpazcAt ve vahA~ se uThate haiM aura 5 tIna bAra vandanA-namaskAra karate haiN| phira ve una sthavira bhagavantoM ke pAsa se aura usa puSpavatika caitya U se nikalakara jisa dizA se Aye the, usI dizA meM vApasa (apane-apane sthAna para) lauTa gye| 18. Listening to and understanding the religious discourse given by Sthavir Bhagavants, those shramanopasaks became pleased and contented. After paying homage and obeisance to Sthavir Bhagavants they started asking other questions. After asking questions they listened ki to and understood the answers. They then got up and paid homage and obeisance three times. At last they took leave of the Sthavir Bhagavants, came out of the Pushpavatik chaitya and proceeded in the direction they had come from (to their respective abodes). ma 19. tae NaM te therA anayA kayAiM tuMgiyAo pupphavatiyAo, ceiyAo paDiniggacchaMti, bahiyA 4 jaNavayavihAraM vihrNti| 19. idhara ve sthavira bhagavanta bhI kisI eka dina tuMgikA nagarI ke usa puSpavatika caitya se nikale aura bAhara (anya) janapadoM meM vicaraNa karane lge| Wan 19. The Sthavir Bhagavants too left the Pushpavatik chaitya and Tungika city one day, and resumed their itinerant way in other inhabited areas (janapad). rAjagRha meM gautama svAmI kA bhikSAcaryArtha paryaTana ALMS-SEEKING BY GAUTAM SWAMI IN RAJAGRIHA 20. teNaM kAleNaM teNaM samae NaM rAyagihe nAmaM nagare jAva parisA pddigyaa| 20. usa kAla, usa samaya meM rAjagRha nAmaka nagara thaa| vahA~ bhagavAna mahAvIra svAmI pdhaare| OM pariSad (vandanA karane gaI) yAvat (dharmopadeza sunakara) pariSad vApasa lauTa gii| 20. During that period of time there was a city called Rajagriha. Description (as before). Bhagavan Mahavir arrived there. People came out. Bhagavan gave his sermon. People dispersed. 21. teNaM kAleNaM teNaM samae NaM samaNassa bhagavao mahAvIrassa jeTe aMtevAsI iMdabhUtI nAmaM aNagAre jAva saMkhittaviulateyalesse chaTaMchaTheNaM aNikkhitteNaM tavokammeNaM saMjameNaM tavasA appANaM bhAvemANe Wan jAva vihrti| 21. usa kAla, usa samaya meM zramaNa bhagavAna mahAvIra ke jyeSTha antevAsI (ziSya) indrabhUti nAmaka anagAra the| yAvat ve vipula tejolezyA ko apane zarIra meM saMkSipta karake rakhate the| ve nirantara chaTTha-chaTTha ke tapazcaraNa se tathA saMyama aura tapa se apanI AtmA ko bhAvita karate hue vicarate the| 21. During that period of time the senior disciple of Bhagavan 4 Mahavir was one Indrabhuti Anagar... and so on up to... He had bhagavatIsUtra (1) (300) . Bhagavati Sutra (1) fa )) ))) ) ) )) ) ) ) ) ) ) ) )

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95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9599595959595959595959595959595959595 tempered the vipul tejoleshya (great radiant energy or fire power) he was endowed with. He spent his time enkindling (bhaavit) his soul by observing a series of two day fasts (missing six meals), ascetic-discipline ( restraints) and austerities. 22. tae NaM se bhagavaM goyame chaTThakkhamaNapAraNagaMsi paDhamAe porisIe sajjhAyaM karei, bIyAe porisIe jhANaM jhiyAyai, taiyAe porisIe aturiyamacavalamasaMbhaMte muhapottiyaM paDileheti, paDilehittA bhAyaNAI vatthAI paDilehei, paDilehittA bhAyaNAI pamajjai, pamajjittA bhAyaNAI uggAheti, uggahittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchati, uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdati nama'sati, 2 evaM vayAsI - icchAmi NaM bhaMte ! tubbhehiM abbhaNuNNAe chaTThakkhamaNapAraNagaMsi rAyagihe nagare ucca-nIyamajjhimAI kulAI gharasamudANassa bhikkhAyariyAe aDittae / ahAsu devANuppiyA ! mA paDibaMdhaM kareha / 22. isake pazcAt chaTTha ke pAraNe ke dina bhagavAna indrabhUti gautama svAmI ne prathama prahara meM svAdhyAya kiyA; dvitIya prahara meM dhyAna kiyA; tRtIya prahara meM zArIrika zIghratArahita, mAnasika capalatArahita, AkulatA se rahita hokara mukhavastrikA kI pratilekhanA kI; phira pAtroM aura vastroM kI pratilekhanA kI; tadanantara pAtroM kA pramArjana kiyA aura phira una pAtroM ko lekara jahA~ zramaNa bhagavAna mahAvIra svAmI virAjamAna the, vahA~ Aye / vahA~ Akara bhagavAna ko vandana - namaskAra kara isa prakAra nivedana kiyA- 'bhagavan ! Aja mere chaTTha tapa ke pAraNe kA dina hai| ataH Apase AjJA prApta hone para maiM rAjagRha nagara meM ucca nIca aura madhyama kuloM ke gRha - samudAya meM bhikSAcaryA kI vidhi ke anusAra, bhikSATana karanA cAhatA hU~ / ' bhagavAna ne kahA- 'he devAnupriya ! jisa prakAra tumheM sukha ho, vaise karo; kintu vilamba mata kro|' 22. Then on the day of breaking his two-day fast Bhagavan Indrabhuti Gautam Swami did studies during the first quarter of the day and meditation during the second quarter of the day. During the third quarter he inspected (pratilekhana) his mukh-vastrika (a handkerchief-like piece of cloth used to cover mouth; also a specially designed mouth-cover) followed by inspection of pots and clothes. He then cleaned the pots and carrying them came where Bhagavan Mahavir was seated. After paying homage and obeisance he submitted-"Bhante ! Today is the day of breaking my two day fast (shashthakhaman tap). Therefore, seeking your permission I wish to go to Rajagriha city and visit low, medium and high caste families to collect alms following the prescribed procedure." Bhagavan said "Beloved of gods! Do as you please without any delay." dvitIya zataka : paMcama uddezaka (301) Second Shatak: Fifth Lesson phra

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S ) )) )) ))) )))) ) )))))) )) ) )) ))) Wan )))))))))))))))) 23. tae NaM bhagavaM goyame samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe samaNassa bhagavao OM mahAvIrassa aMtiyAo guNasilAo ceiyAo paDinikkhamai, paDinikkhamitta aturiyamacavalamasaMbhaMte jugaMtarapaloyaNAe diTThIe purato riyaM sohemANe jeNeva rAyagihe nagare teNeva uvAgacchai, uvAgacchittA rAyagihe nagare ucca-nIya-majjhimAiM kulAI gharasamudANassa bhikkhAyariyaM addti| 23. isake bAda bhagavAna gautama svAmI zramaNa bhagavAna mahAvIra ke pAsa se tathA guNazIla caitya se nikle| phira zIghratA, capalatA (caMcalatA) aura saMbhrama (AkulatA) se rahita hokara, yugAntara-yuga-gAr3I fa kA juaa| (calate samaya apane zarIra kA bhAga tathA dRSTigocara hone vAle mArga kA bhAga; ina donoM ke bIca kA antara yugAntara kahalAtA hai|) pramANa dUra taka kI bhUmi ko dekhate hue, apanI dRSTi se AgeOM Age ke gamana mArga para IyAsamitipUrvaka calate hue jahA~ rAjagRha nagara thA, vahA~ aaye| vahA~ U~ca, nIca aura madhyama kuloM ke gRha-samudAya meM vidhipUrvaka bhikSAcarI karane ke lie paryaTana karane lge| 23. After this Bhagavan Gautam Swami took leave of Bhagavan Mahavir and left Gunashila Chaitya. He moved without any haste, 9 hurry and eagerness. While walking on the path, he carefully observed the ground to a distance measuring one yoke (yugantar) and followed the code of care of movement (irya samiti). Walking thus he came to Rajagriha city and started visiting the houses of low, medium and high caste families to collect alms following the prescribed procedure." yi Ferfart og forura o for THI CURIOSITY ABOUT STHAVIRS 24. tae NaM se bhagavaM goyame rAyagihe nagare jAva (su. 23) aDamANe bahujaNasaI nisAmei-"evaM OM khalu devANuppiyA ! tuMgiyAe nagarIe bahiyA puSphavatIe cetie pAsAvaccijjA therA bhagavaMto samaNovAsaehiM # imAI etArUvAI vAgaraNAI pucchiyA-saMjame NaM bhaMte ! kiMphale, tave NaM bhaMte ! kiMphale ? tae NaM te therA bhagavaMtA te samaNovAsae evaM vayAsI-saMjame NaM ajjo ! aNaNhayaphale, taveNaM vodANaphale taM ceva jAva ja (su. 17) puvataveNaM puvasaMjameNaM kammiyAe saMgiyAe ajjo ! devA devaloesu uvavajaMti, sacce NaM OM esamaThe, No ceva NaM AyabhAvavattabvayAe" se kahameyaM manne evaM ? 24. usa samaya rAjagRha nagara meM bhikSATana karate hue bhagavAna gautama ne bahuta se logoM ke mukha se OM aise zabda sune-"he devAnupriya ! tuMgikA nagarI ke bAhara puSpavatika nAmaka udyAna meM bhagavAna pArzvanAtha __kI paramparA ke sthavira bhagavanta padhAre the, unase zramaNa bhagavAna mahAvIra ke zramaNopAsakoM ne isa prakAra ke prazna pUche the ki 'bhagavan ! saMyama kA kyA phala hai, tapa kA kyA phala hai ?' taba una sthavira bhagavantoM OM ne zramaNopAsakoM se isa prakAra kahA thA-"Aryo ! saMyama kA phala anAsravatA (saMvara) hai, aura tapa kA phala vyavadAna (karmoM kA kSaya) hai|" yaha sArA varNana pahale (sU. 17) kI taraha kahanA cAhie, yAvat-'he OM Aryo ! pUrvatapa se, pUrvasaMyama se, karmitA-(karma zeSa rahane se) aura saMgitA-(rAgabhAva yA asakti) se OM devatA devaloka meM utpanna hote haiN| yaha bAta satya hai, isalie hamane kahI hai, hamane apane ahaMbhAvavaza yaha 9555555555555555555555555555555555555555 )) jaWan ) bhagavatIsUtra (1) (302) Bhagavati Sutra (1) B) ))))) ))))))))) )5555555 58

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Chhh 9 bAta nahIM kahI hai| to maiM (gautama) yaha (isa janasamUha kI) bAta kaise mAna lU~ ? (gautama svAmI ke mana meM ! zaMkA utthii|) 24. While moving about in Rajagriha city seeking alms, Bhagavan Gautam heard many people talking-"Beloved of gods ! Sthavir Bhagavants (senior ascetics) of the lineage of Bhagavan Parshva Naath, had come to Pushpavatik garden outside Tungika city. Some shramanopasaks of Shraman Bhagavan Mahavir's order had asked such questions to them-Bhante ! What is the outcome of restraint (samyam)? Bhante ! What is the outcome of austerities (tap) ?' Then the Sthavir Bhagavants replied as follows--'O noble ones ! The outcome of restraint (samyam) is anashravata and that of austerities (tap) is vyavadaan. Aphorism 17 should be repeated here up to 'Noble ones! Gods (Devs) are born in divine realms (Dev-loks) due to purva-tap, purva-samyam, karmita and sangita. We state this because this is the truth and not out of 9 ego." Now why should I (Gautam Swami) believe this statement (by these people)? (This doubt plagued Gautam Swami.) 25. [1] tae NaM se samaNe bhagavaM goyame imIse kahAe laTTe samANe jAyasaDDhe jAva , samuppanakotuhalle ahapajjattaM samudANaM geNhati, 2 rAyagihAto nagarAto paDinikkhamati, aturiyaM jAva sohemANe jeNeva guNasilAe ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchati, sama. bha. mahAvIrassa adUrasAmaMte gamaNAgamaNAe paDikkamati, esaNamaNesaNaM Aloeti, bhattapANaM paDidaMseti, 2 samaNaM bhagavaM mahAvIraM jAva evaM vayAsi___"evaM khalu bhaMte ! ahaM tubbhehiM anbhaNuNNAte samANe rAyagihe nagare ucca-nIca-majjhimANi kulANi gharasamudANassa bhikkhAyariyAe aDamANe bahujaNasadaM nisAmemi "evaM khalu devANuppiyA ! tuMgiyAe nagarIe bahiyA puSphavaIe ceie pAsAvaccijjA therA bhagavaMto samaNovAsaehiM imAI etArUvAiM pucchitA-'saMjame NaM bhaMte ! kiMphale ? tave kiMphale ? taM. ceva jAva (su. 17) sacca NaM esamaThe, No ceva NaM aaybhaavvttvvyaae|" 25. [1] isake pazcAt zramaNa bhagavAna gautama ne logoM ke mukha se yaha bAta sunI to unheM zraddhAjijJAsA utpanna huI, aura usa bAta ke lie unake mana meM kutUhala bhI jgaa| ataH bhikSAvidhipUrvaka bhikSA lekara ve rAjagRhanagara se bAhara nikale aura madhyama gati se IryAsamitipUrvaka calate hue guNazIlaka caitya ma meM jahA~ zramaNa bhagavAna mahAvIra virAjamAna the, vahA~ unake pAsa aaye| phira unake nikaTa upasthita hokara gamanAgamana sambandhI pratikramaNa kiyA, bhikSAcaryA meM lage hue eSaNAdoSoM kI AlocanA kI, phira lAyA huA AhAra-pAnI bhagavAna ko dikhaayaa| tatpazcAt zrI gautama svAmI ne zramaNa bhagavAna mahAvIra / svAmI se isa prakAra nivedana kiyA dvitIya zataka :paMcama uddezaka (303) Second Shatak: Fifth Lesson

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 5 "bhagavan ! maiM Apase AjJA prApta karake rAjagRhanagara meM ucca nIca aura madhyama kuloM meM bhikSAcaryA 5 kI vidhipUrvaka bhikSATana kara rahA thA, usa samaya bahuta se logoM ke mukha se isa prakAra kI bAteM sunIM ki tuMgikA nagarI ke bAhara puSpavatika nAmaka udyAna meM pAzrvApatyIya sthavira bhagavanta padhAre the, unase vahA~ 5 ke zramaNopAsakoM ne isa prakAra ke prazna pUche the ki 'bhagavan ! saMyama kA kyA phala hai ? aura tapa kA kyA phala hai ?' yaha sArA varNana pahale (sU. 17) kI taraha jAnanA cAhie; yAvat yaha bAta satya hai, isalie kahI hai, kintu hamane ahaM (Atma) bhAva ke vaza hokara nahIM khii|" Wan "Bhante! Seeking your permission I went to Rajagriha city and, following the prescribed procedure, was collecting alms from low, medium and high caste families. At that time I heard many people talking that Sthavir Bhagavants (senior ascetics) of the lineage of Bhagavan Parshva Naath, had come to Pushpavatik garden outside Tungika city. There some shramanopasaks had asked such questions to them-Bhante! What is 5 5 the outcome of restraint (samyam ) ? Bhante ! What is the outcome of 5 austerities (tap) ?' Aphorism 17 should be repeated here up to--We state this because this is the truth and not out of ego." phra [pra.2] "taM pabhU bhaMte! te therA bhagavaMto tesiM samaNovAsayANaM imAI etArUbAI vAgaraNAI vAgaritta ? udAhu appabhU ? samiyA NaM bhaMte ! te therA bhagavaMto tesiM samaNovAsagANaM imAI etArUvAiM Wan OM vAgaraNAI bAgarittae ? udAhu asamiyA ? AujjiyA NaM bhaMte ! te therA bhagavaMto tesiM samaNovAsayANaM Wan phra imAI eyArUvAI bAgaraNAI vAgarittae ? udAhu aNAujjiyA ? paliujjiyA NaM bhaMte ! te therA bhagavaMto Wan siM samaNovAsayANaM imAI eyArUvAI vAgaraNAI vAgarittae ? udAhu apaliujjiyA ? pubbataveNaM 5 ajjo ! devA devaloesu uvavajjaMti, puvvasaMjameNaM. kammiyAe, saMgiyAe., puvvataveNaM puvvasaMjameNaM kammie saMgiyAe ajjo ! devA devaloesu uvvjjNti| sacce NaM esamaTThe No ceva NaM AyabhAvavattavyayAe ?" Wan Wan Wan 25. [1] When Bhagavan Gautam heard people talking thus an interest... and so on up to... curiosity got, triggered and surfaced in his mind. Thereafter collecting required alms following the prescribed procedure, he left Rajagriha city, moved with medium pace taking proper care and came where Shraman Bhagavan Mahavir was seated in Gunashila Chaitya. After critical review (pratikraman) of his movement for alms collection and censure of the faults committed during alms-collection (alochana), he 5 showed the food to Bhagavan. Having done that Shri Gautam Swami submitted to Shraman Bhagavan Mahavir as follows Wan [pra. 2] (yoM kahakara gautama svAmI ne pUchA - ) "bhagavan ! kyA ve sthavira bhagavanta una zramaNopAsakoM ke praznoM ke isa prakAra ke uttara dene meM samartha haiM athavA asamartha haiM ? bhagavan ! kyA ve sthavira bhagavanta una zramaNopAsakoM ko aisA uttara dene meM samyak rUpa se jJAna - sampanna haiM, athavA asampanna yA anabhyasta haiM ? (aura) he bhagavan ! kyA ve sthavira bhagavanta una zramaNopAsakoM ko aisA Bhagavati Sutra (1) bhagavatIsUtra (1) (304) ttttttttt*************************S phra phra Wan

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uttara dene meM upayoga vAle haiM yA nahIM haiM ? bhagavan ! kyA ve sthavira bhagavanta una zramaNopAsakoM ko aisA uttara dene meM parijJAnI (viziSTa jJAnavAn) haiM, athavA nahIM haiM ki Aryo; pUrvatapa se devatA devalokoM meM utpanna hote haiM, tathA pUrvasaMyama se, karmitA se aura saMgitA ke kAraNa devatA devalokoM meM utpanna hote haiN| yaha bAta satya hai, isalie hama kahate haiM, kintu apane ahaMbhAvavaza nahIM kahate haiM ?'' [Q. 2] (Stating thus Gautam Swami asked--) "Bhante ! Are those Sthavir Bhagavants capable or incapable of giving such answers to those shramanopasaks ? Bhante ! Are those Sthavir Bhagavants genuinely qualified or unqualified to give such answers to those shramanopasaks? And, Bhante ! Are those Sthavir Bhagavants experienced (inclined) or inexperienced to give such answers to those shramanopasaks ? Bhante ! Do those Sthavir Bhagavants have special qualification or ordinary qualification to give such answers to those shramanopasaks that-- Noble ones! Gods (Devs) are born in divine realms (Dev-loks) due to purva-tap, purva-samyam, karmita and sangita. We state this because this is the truth and not out of ego.'" [u. 3 ] pabhU NaM goyamA ! te therA bhagavaMto tesiM samaNovAsayANaM imAiM eyArUvAI vAgaraNAI vAgarettae, No ceva NaM appabhU, taha ceva neyavvaM avisesiyaM jAva pabhU samiyA AujjiyA paliujjiyA jAva sacce NaM esamaDhe No ceva NaM aaybhaavvttvyyaae| [u. 3 ] he gautama ! ve sthavira bhagavanta una zramaNopAsakoM ko isa prakAra ke uttara dene meM samartha haiM, asamartha nahIM; (zeSa-saba pUrvavat jAnanA) yAvat ve samyak rUpa se sampanna (samita) haiM; asampanna nahIM; ve upayoga vAle haiM, anupayoga vAle nahIM; ve viziSTa jJAnI haiM, sAmAnya jJAnI nhiiN| yaha bAta satya hai, isalie una sthaviroM ne kahI hai, kintu apane ahaMbhAva ke vaza hokara nahIM khii| [Q. 3] Gautam ! Those Sthavir Bhagavants are capable and not incapable of giving such answers to those shramanopasaks. (other points as aforesaid)... and so on up to... genuinely qualified and not unqualified, experienced (inclined) and not inexperienced, and have special qualification and not ordinary qualification. They have stated this because this is the truth and not out of their ego. [4] ahaM pi NaM goyamA ! evamAikkhAmi bhAsemi paNNavemi parUvemi-puvataveNaM devA devaloesu uvavajjaMti, puvvasaMjameNaM devA devaloesu uvavajaMti, kammiyAe devA devaloesu uvavajaMti, saMgiyAe devA devaloesu uvavajjaMti, puvataveNaM pubbasaMjameNaM kammiyAe saMgiyAe ajjo ! devA devaloesu uvavajjaMti; sacce NaM esamaThe, No ceva NaM aaybhaavvttvvyaae| [ 4 ] he gautama ! maiM bhI isI prakAra kahatA hU~, bhASaNa karatA hU~, batAtA hU~ aura prarUpaNA karatA hU~ ki pUrvatapa ke kAraNa se devatA devalokoM meM utpanna hote haiM, pUrvasaMyama ke kAraNa deva devalokoM meM utpanna hote haiM, dvitIya zataka : paMcama uddezaka (305) Second Shatak: Fifth Lesson

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2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 5 5 5 5 5 52 phaphaphaphaphaphapha Wan Wan karmatA se deva devalokoM meM utpanna hote haiM tathA saMgitA ke kAraNa devatA devalokoM meM utpanna hote haiM / (niSkarSa 5 yaha hai ki) Aryo ! pUrvatapa se, pUrvasaMyama se, karmitA aura saMgitA se devatA devalokoM meM utpanna hote haiN| yahI bAta satya hai; isalie unhoMne kahI hai, kintu apanI ahaMtA pradarzita karane ke lie nahIM khii| [Q 4] Gautam ! I too say, assert, elaborate and propagate that Gods (Deus) are born in divine realms (Dev-loks) due to purva-tap, Gods (Devs) are born in divine realms (Dev-loks) due to purva-samyam, Gods 5 ( Devs) are born in divine realms ( Dev-loks) due to karmita and Gods 5 (Deus) are born in divine realms (Dev-loks) due to sangita. (The 5 conclusion is that) Noble ones ! Gods (Devs) are born in divine realms 5 (Dev-loks) due to purva-tap, purva-samyam, karmita and sangita. They have stated this because this is the truth and not in order to 5 demonstrate their ego. ' Wan 5 paryupAsanA kA phala OUTCOME OF WORSHIP 26. [ pra. 1 ] tahArUvaM NaM bhaMte ! samaNaM vA mAhaNaM vA pajjuvAsamANassa kiMphalA pajjuvAsaNA ? [u. ] goyamA ! savaNaphalA / 26. [ pra. 1 ] bhagavan ! tathArUpa - ( jaisA veza hai, tadanurUpa guNoM vAle) zramaNa yA mAhana kI paryupAsanA karane vAle manuSya ko usakI paryupAsanA kA kyA phala milatA hai ? [u. 1 ] gautama ! usakI paryupAsanA kA phala hai - zravaNa / sat-zAstra zravaNarUpa phala milatA hai| 26. [Q. 1] Bhante ! What is the fruit of paryupasana (worship) of a Wan tatharupa Shraman-mahan (Jain ascetic as described in the scriptures; having virtues as per the garb) done by a layman? [Ans.] "Long lived one! The fruit of his worship is shravan (listening to the sermon or scriptures). [pra. 2] se NaM bhaMte ! savaNe kiMphale ? [u. ] NANaphale / [pra. 2 ] bhagavan ! usa zravaNa kA kyA phala hotA hai ? [u. ] gautama ! zravaNa kA phala jJAna hai| [Q. 2] Bhante ! What is the fruit of shravan ? [Ans.] The fruit of shravan is jnana (acquisition of knowledge). 3 ] se NaM bhaMte ! nANe kiMphale ? [pra. [u. ] viNNANaphale / bhagavatIsUtra (1) phaphaphaphaphaphaphaphaphaphaphapha (306) Bhagavati Sutra (1) phra

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555555555555555555555555555555555555 [pra. 3 ] bhagavan ! usa jJAna kA kyA phala hai? [u. ] gautama ! jJAna kA phala vijJAna (heya aura upAdeya kA viveka) kI prApti hai| [Q.3] Bhante ! What is the fruit of jnana ? [Ans.) The fruit of jnana is vijnana (capacity to discern between acceptable and rejectable). [pra. 4 ] se NaM bhaMte ! viNNANe kiMphale ? [u. ] pcckkhaannphle| [pra. 4 ] bhagavan ! usa vijJAna kA kyA phala hai ? [u. ] gautama ! vijJAna kA phala pratyAkhyAna hai| [Q. 4] Bhante ! What is the fruit of vijnana ? [Ans.] The fruit of vijnana is pratyakhyan (to renounce sinful activity). [pra. 5 ] se NaM bhaMte ! paccakkhANe kiMphale ? [u. ] sNjmphle| [pra. 5 ] bhagavan ! pratyAkhyAna kA kyA phala hai? [u. ] gautama ! pratyAkhyAna kA phala saMyama hai| [Q.5] Bhante ! What is the fruit of pratyakhyan ? / [Ans.] The fruit of pratyakhyan is samyam (discipline or restraint). [pra. 6 ] se NaM bhaMte ! saMjame kiMphale ? [u.] annnnhyphle| [pra. 6 ] bhagavan ! saMyama kA kyA phala hai? [u. ] gautama ! saMyama kA phala anAsravatva (navIna karmoM kA nirodha) hai| [Q.6] Bhante ! What is the fruit of samyam ? [Ans.] The fruit of samyam is anasrava (blockage of inflow of karmas). [7] evaM aNaNhae tvphle| tave vodaannphle| vodANe akiriyaaphle| [7] isI taraha anAsravatva kA phala tapa hai, tapa kA phala vyavadAna (karmanirjarA) hai aura vyavadAna kA phala akriyA (pravRtti kA nirodha) hai| [7] In the same way the fruit of anasrava is tap (austerities), that of tap is vyavadaan (shedding of karmas) and that of vyavadaan is akriya (complete cessation of all activity and inclination of mind, speech and body). dvitIya zataka : paMcama uddezaka (307) Second Shatak: Fifth Lesson

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895 Wan 55555555555)))))))))))) as $ $$ $$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$$$$$$ [pra. 8 ] se NaM bhaMte ! akiriyA kiMphalA ? [u. ] siddhipajjavasANaphalA paNNattA goyamA ! gAhA-savaNe NANe ya viNNANe paccakkhANe ya sNjme| aNaNhaye tave ceva vodANe akiriyA siddhii||1|| [pra. 8 ] bhagavan ! usa akriyA kA kyA phala hai ? [8] gautama ! akriyA kA antima phala siddhi hai| (arthAt-pravRtti nirodha hone para anta meM mukti prApta hotI hai|) (gAthA kA artha)-(1) (paryupAsanA kA prathama phala) zravaNa, (2) (zravaNa kA phala) jJAna, ) (jJAna kA phala) vijJAna, (4) (vijJAna kA phala) pratyAkhyAna, (5) (pratyAkhyAna kA phala) saMyama, (6) (saMyama kA phala) anAsravatva, (7) (anAsravatva kA phala) tapa, (8) (tapa kA phala) vyavadAna, (9) (vyavadAna kA phala) akriyA, aura (10) (akriyA kA phala) siddhi hai| [Q.8] Bhante ! What is the fruit of akriya ? [Ans.] Gautam ! The ultimate fruit of akriya is Siddhi (liberation). (In other words complete cessation of inclination and indulgence in all activity ultimately leads to liberation.) Verse-(1) (The first fruit of paryupasana is) shravan (listening to the sermon or scriptures), (2) (fruit of shravan) jnana (acquisition of .. knowledge), (3) (fruit of jnana) vijnana (capacity to discern), (4) (fruit of vijnana) pratyakhyan (renunciation), (5) (fruit of pratyakhyan) samyam (ascetic-discipline), (6) (fruit of samyam) anasrava (blockage of inflow of harmas), (7) (fruit of anasrava) tap (austerities), (8) (fruit of tap) vyavadaan (shedding of karmas), (9) (fruit of vyavadaan) akriya 4 (cessation of activity), and (10) (fruit of akriya) Siddhi (liberation). rAjagRha kA garma jala srota HOT WATER STREAMS OF RAJAGRIHA 27. [pra. ] aNNautthiyA NaM bhaMte ! evamAikkhaMti bhAseMti paNNaveMti, parUveMti-evaM khalu rAyagihassa nagarassa bahiyA vebhArassa pavvayassa ahe ettha NaM mahaM harae appe (aghe) paNNatte, aNegAI, joyaNAI-AyAma-vikkhaMbheNaM nANAdumasaMDa-maMDiuddese sassirIe jAva pddiruuve| tattha NaM bahave orAlA OM balAhayA saMseyaMti sammucchaMti vAsaMti tavyatiritte ya NaM sayA samiyaM usiNe usiNe AukAe abhinissvi| se kahameyaM bhaMte ! evaM ? [u. ] goyamA ! jaM NaM te aNNautthiyA eyamAikkhaMti jAva je te evaM parUveMti micchaM te evamAikkhaMti jAva savvaM neyvvN| ahaM puNa goyamA ! evamAikkhAmi bhAsemi panavemi parUvemi-evaM khalu rAyagihassa # nagarassa bahiyA vebhArassa pavvayassa adUrasAmaMte ettha NaM mahAtavovatIrappabhave nAmaM pAsavaNe paNNatte; paMca | bhagavatIsUtra (1) (308) Bhagavati Sutra (1) 9415555)))))555555555555555555

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha dhayANi AyAma - vikkhaMbheNaM nANAdumasaMDamaMDiuddese sassirIe pAsAdIe darisaNijje abhirUve paDirUve / tattha NaM bahave usiNajoNiyA jIvA ya poggalA ya udagattAe vakkamaMti viukkamaMti cayaMti uvavajjaMti tavvatiritte vi ya NaM sayA samitaM usiNe usine AuyAe abhinissavati - esa NaM goyamA ! mahAtavovatIrappabhave pAsavaNe, esa NaM goyamA ! mahAtavovatIrappabhavassa pAsavaNassa aTThe paNNatte / sevaM bhaMte ! 2tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdati nama'sati / // bitIe sae : paMcamo uddeso samatto // 27 . [ pra. ] bhagavan ! anyatIrthika isa prakAra kahate haiM, bhASaNa karate haiM, batalAte haiM aura prarUpaNA karate haiM ki 'rAjagRha nagara ke bAhara vaibhAragiri ke nIce eka mahAn ( bar3A ) pAnI kA hada (kuNDa ) hai| usakI lambAI-caur3AI aneka yojana hai| usakA agalA bhAga aneka prakAra ke vRkSa samUha se suzobhita hai, vaha sundara hai, yAvat darzakoM kI A~khoM ko santuSTa karane vAlA hai| usa hada meM aneka udAra megha saMsvedita (utpanna) hote, girate haiM, barasate haiN| isake atirikta (kuNDa bhara jAne ke uparAnta) usameM se sadA parimita (sImita) garma-garma jala ( apkAya) jharatA rahatA hai|' bhagavan ! ( anyatIrthikoM kA ) isa prakAra kA kathana kaisA hai ? kyA yaha (kathana) satya hai ? [ u. ] he gautama ! anyatIrthika jo isa prakAra kahate haiM, bhASaNa karate haiM, batalAte haiM aura prarUpaNA karate haiM ki rAjagRha nagara ke bAhara yAvat garma-garma jala jharatA rahatA hai, yaha saba (pUrvokta varNana ) ve mithyA kahate haiM; kintu he gautama! maiM isa prakAra kahatA hU~ aura prarUpaNA karatA hU~ ki rAjagRha nagara ke bAhara vaibhAragiri ke nikaTavartI eka mahAtapopatIra - prabhava nAmaka jharanA (prasravaNa) hai| vaha lambAIcaur3AI meM pA~ca--sau dhanuSa hai| usake Age kA bhAga aneka prakAra ke vRkSa - samUha se suzobhita hai, sundara hai, prasannatAjanaka hai, darzanIya hai, ramaNIya hai aura darzakoM ke netroM ko santuSTa karane vAlA hai| usa jharane meM bahuta se uSNayonika jIva aura pudgala jala ke rUpa meM utpanna hote haiM, naSTa hote haiM, cyavate (cyuta hote ) haiM aura upacaya ( vRddhi) ko prApta hote haiN| isake atirikta usa jharane meM se sadA parimita garma-garma jala ( apkAya) jharatA rahatA hai| he gautama ! yaha mahAtapopatIra - prabhava nAmaka jharanA hai, he gautama ! yahI mahAtapopatIraprabhava nAmaka jharane kA artha (rahasya) hai / ' 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', yoM kahakara bhagavAna gautama svAmI zramaNa bhagavAna mahAvIra ko vandana - namaskAra karate haiN| // dvitIya zataka : paMcama uddezaka samApta // 1. vartamAna meM bhI yaha garma pAnI kA kuNDa rAjagRha meM vaibharigiri ke nikaTa pratyakSa dekhA jA sakatA hai| vAstava meM yaha parvata meM se jhara-jhara kara jharane ke rUpa meM hI Akara isa kuNDa meM giratA hai / kuNDa svAbhAvika nahIM hai, yaha to sarakAra dvArA banA diyA gayA hai| bahuta se yAtrI yA paryaTaka Akara dharmabuddhi se isameM nahAte haiM, kaI carmarogoM ko miTAne ke lie isameM snAna karate haiN| iTalI ke AramiA ke nikaTa bhI eka aisA jharanA hai, jisameM sardiyoM meM garma pAnI hotA hai aura garmiyoM meM barpha jaisA ThaNDA pAnI rahatA hai| (dekheM-saMsAra ke 1,500 adbhuta Azcarya, bhAga 2, pRSTha 159) - saM. (zeSa agale pRSTha para ) Second Shatak: Fifth Lesson dvitIya zataka : paMcama uddezaka (309) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

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41414141414141414 445 446 447 44 45 46 45 44 45 46 46 45 46 47 4645454545454545 455 456 457 455 456 457 455 456 457 455445454545454 455 456 455 456 457 454 455 456 45454545454 455 456 457 4554 455 456 457 454 455 456 457 454 41 27. (Q.) Bhante ! People of other faiths (anyatirthik) say, assert, 15 elaborate and propagate that outside the city of Rajagriha at the foot of Vaibhar hill there is a large reservoir of water. Its length and width is i many Yojans. Its front is covered with bunches of a variety of trees, it looks beautiful... and so on up to... pleasing to the eyes of onlookers. 45 Numerous large clouds are formed there, they glide down and cause rain there. When the reservoir is full there is a limited but steady flow of warm water from it. Bhante ! Is it so ? Is it true ? [Ans.] Gautam ! What the anyatirthiks say, assert, elaborate and propagate that outside the city of Rajagriha... and so on up to... there is a limited but steady flow of warm water from it, all that the aforesaid $ statement) is wrong. However, here is what I say and propagate-that Si outside the city of Rajagriha near Vaibhar hill there is a spring (prasravan) named Mahatapopatir-prabhav. It is 500 Dhanush (a linear measure equivalent to four cubits) long and wide. Its front is covered with bunches of a variety of trees, it looks beautiful, delightful, attractive, charming and pleasing to the eyes of onlookers. Numerous living organisms, capable of being born in hot conditions (ushna-yonik), and matter particles are continuously created in the form of water in that spring. They also continue to undergo the processes of destruction, transformation and assimilation. Besides this there is a limited but steady flow of warm water from it. Gautam ! This is Mahatapopatir-prabhav spring. Gautam ! This is the information about Mahatapopatir-prabhav spring. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF THE FIFTH LESSON OF THE SECOND SHATAK $466 467 46 45 46 47 46 45 46 47 46 45 46 414 455 454 455 456 45 46 47 454 455 456 455 456 457 45455 456 457 454 455 456 457 455 1 m (foort ya 97 979) 0 uSNa yonika jIva garma vAtAvaraNa meM bhI panapate haiN| 250 aMza seMTIgreTa taka garma tApa meM bhI jIvita rahate haiN| (ad-795 TT 9, 98 Co, Horf HET5: 73 2747 739GUT) These warm water springs (hot springs) can still be seen in Rajagriha near Vaibhar hills. There are springs in the mountain that stream down to a man-made pool. Many tourists and pilgrims come here to take a dip inspired by their religious sentiments as also for curing their skin ailments. There are other such springs in the world including the famous springs of Aramia in Italy where natural warm water in winter and natural cold water in summers is available. (see-1,500 Wonders of the World, Part-2. p 159) Ushna-yonik living beings thrive in hot conditions as well. They remain alive in temperatures up to 250 degrees Centigrade. (Bhagavai by Acharya Mahaprajna; Part-1, p. 280; quoted reference by Louis Thomas) ARTE () (310) Bhagavati Sutra (1) 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 457 445 446 447 445 44 45 46 47 46 45 45 45

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phaphaphaphaphaphaphaphaphapha dvitIya zataka : chaThA uddezaka SECOND SHATAK (Chapter Two): SIXTH LESSON bhASA BHASHA ( SPEECH) bhASA kA svarUpa FORM OF SPEECH 1. [pra. ] se NUNaM bhaMte ! " mantrAmI" ti ohAriNI bhAsA ? [ u. ] evaM bhAsApadaM bhANiyavvaM / // bitIya sae : chaTTo uddeso samatto // 1. [ pra. ] bhagavan ! maiM manana karatA hU~, kyA yaha avadhAriNI bhASA hai ? [u.] gautama ! uparyukta prazna ke uttara meM prajJApanAsUtra ke gyArahaveM bhASApada kA samagra varNana jAna lenA caahie| 1. [Q.] Bhante ! 'I contemplate. Is that a meaningful speech (avadharini bhasha) (In other words, is that utterance the carrier of thoughts or language ? ) [Ans.] Gautam ! For the answer of this question the eleventh chapter, Bhashapad, of Prajnapana Sutra should be repeated here. vivecana : jisa bhASA ke dvArA artha kA avabodha - jJAna hotA hai, vaha avadhAriNI bhASA hai| ( vRtti.) prajJApanAsUtra ke 11 veM bhASApada meM aneka dvAroM se bhASA kA varNana kiyA hai| yathA - (1) bhASA ke 4 bheda haiM-satyA, mRSA, satyA - mRSA (mizra) aura asatyA'mRSA (vyavahArabhASA) / (2) bhASA kA Adi (mUla) kAraNa - jIva hai| (3) bhASA kI utpatti - ( audArika, vaikriya tathA AhAraka) zarIra se hotI hai| (4) bhASA kA saMsthAna - vajra ke AkAra kA hai| (5) bhASA ke pudgala - loka ke anta taka jAte haiN| (6) bhASArUpa meM grahaNa kiye jAne vAle pudgalaanantAnantapradezI skandha pudgala, asaMkhyAta AkAzapradezoM ko avagAhita pudgala; eka samaya, do samaya yAvat dasa samaya saMkhyAta aura asaMkhyAta samaya kI sthiti vAle pudgala, pA~ca varNa, do gaMdha, pA~ca rasa aura ATha sparzo meM se cAra sparza (snigdha, rUkSa, ThaNDA, garma) vAle pudgala, tathA niyamataH chaha dizA ke pudgala bhASA ke rUpa meM gRhIta hote haiM / (7) sAntara - nirantara - bhASAvargaNA ke pudgala nirantara gRhIta hote haiM, kintu sAntara tyAge ( chor3e) jAte haiM / sAntara kA artha yaha nahIM ki bIca meM ruka-rukakara tyAge jAte haiM, apitu sAntara kA vAstavika artha yaha hai ki prathama samaya meM gRhIta bhASA - pudgala dUsare samaya meM, tathA dUsare samaya meM gRhIta tIsare samaya meM tyAge jAte haiM, ityAdi / prathama samaya meM sirpha grahaNa hotA hai, aura antima samaya meM sirpha tyAga hotA hai; bIca ke samayoM meM nirantara donoM kriyAe~ hotI rahatI haiN| yahI sAntara - nirantara kA tAtparya hai / (8) bhASA kI sthiti - jaghanya eka samaya kI, utkRSTa asaMkhyeya samaya kI / ( 9 ) bhASA kA antara (vyavadhAna) - jaghanya antarmuhUrtta kA, utkRSTa anantakAla kA hai| (10) bhASA ke pudgaloM kA grahaNa aura tyAga - grahaNa kAyayoga se aura tyAga vacanayoga se / grahaNakAla - jaghanya eka samaya, utkRSTa asaMkhyeya samaya, tyAgakAla- jaghanya do samaya utkRSTa asaMkhyeya sAmayika dvitIya zataka : chaThA uddezaka (311) phaphaphaphapha Second Shatak: Sixth Lesson

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455555)))))))))))))55555555555558 ja)))))55555555555555555555555555555555555 + antrmuhuurt| (11) kisa yoga se, kisa nimitta se, kauna-sI bhASA-jJAnAvaraNIya evaM darzanAvaraNIya karma ke kSayopazama se aura mohanIyakarma ke udaya se, vacanayoga se asatyA aura satyAmRSA-bhASA bolI jAtI hai, tathA ma jJAnAvaraNIya evaM darzanAvaraNIya ke kSayopazama se satya aura asatyAmRSA-bhASA bolI jAtI hai, tathA U jJAnAvaraNIya evaM darzanAvaraNIya ke kSayopazama se satyA aura asatyA''mRSA (vyavahAra) bhASA vacanayoga se bolI jAtI hai| (12) bhASaka-abhASaka-aparyApta-jIva, ekendriya, siddha bhagavAna aura zailezIpratipanna jIva abhASaka hote haiN| zeSa saba jIva bhASaka hote haiN| (13) alpabahutva-sabase thor3e satya bhASA bolane vAle, unase OM asaMkhyAtagune mizra bhASA bolane vAle, unase asaMkhyAtagunA asatya bhASA bolane vAle, unase asaMkhyAtagune vyavahAra bhASA bolane vAle haiM tathA unase anantagune abhASaka jIva haiN| (paNNavaNAsuttaM mUlapATha, pRSTha 214-215) // dvitIya zataka : chaThA uddezaka samApta // Elaboration-The speech or sound that conveys some meaning is called avadharini bhasha (language Vritti. In the eleventh chapter, Bhashapad, of Prajnapana Sutra speech has been described with the Wan help of many attributes (dvar)-(1) There are four kinds of speech satyaa (speaking truth), mrisha (speaking a lie), satyaa-mrisha (speaking truth and lie mixed) and asatyaa-amrisha bhasha (speaking neither truth nor lie; customary speech). (2) The fundamental cause of speech is jiva (living being or soul). (3) Origin of speech is from body # (audarik or gross physical body, vaikriya or transmuted body and aharak or telemigratory body). (4) The structure of speech resembles the shape 4 of Vajra (the weapon of Indra; thunder-bolt). (5) The speech-particles (bhasha pudgal) go up to the edge of Lok (occupied space; universe). i (6) Pudgals (matter particles) accepted as speech are-aggregates of infinite ultimate-particles (anantanant pradeshi skandh pudgal); matter particles occupying innumerable space-points (asankhyat akash-pradesh avagahit pudgal); matter particles having life of one Samaya (ultimate 15 fractional unit of time), two Samayas... and so on up to... ten Samayas, countable Samayas and innumerable Samayas; matter particles having five colours, two odours, five tastes and four (smooth, rough, cold and hot) out of eight touches and, as a rule, matter particles from six directions. (7) Continuous and with a break-The matter particles of the speech class (bhasha vargana) are received continuously (nirantar) and ** emitted with a gap (saantar). Here 'gap' does not mean silence, it mea shift of sequence, in other words the particles received during the first Samaya (ultimate fractional unit of time) are emitted during the second Samaya, those received during the second Samaya are emitted during the third Samaya and so on. During the first Samaya there is only 3555555555555555555555555555555558 | bhagavatIsUtra (1) (312) Bhagavati Sutra (1) 555555555555555555555555555555

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fi 454 455 456 457 454 455 4 56 457 455 456 457 455 456 455 456 457 455 456 455 456 455 456 457 455 456 457 458 455 456 457 455 45 reception and during the last Samaya there is only emission, and in between, both activities continue. This is the meaning of saantar and nirantar. (8) Duration of speech--The minimum duration is one Samaya (ultimate fractional unit of time) and maximum is innumerable Samayas. (9) Pause in speech-Minimum pause is for one Antarmuhurt and maximum is infinite time. (10) Reception and emitting--The reception of speech-particles is through association of body (kayayoga) and emitting is through speech association (vachan-yoga). (11) Association, instrumental cause and speech-Asatyaa a mrisha bhasha is spoken due to destruction-cum-pacification of jnanavaraniyakarmas (knowledge veiling karmas) and darshanavaraniya karmas (perception veiling karmas), fruition of mohaniya karmas (deluding karmas) and speech-association (vachan yoga). Satyaa and asatyaa-mrisha bhasha is spoken due to destructioncum-pacification of jnanavaraniya karmas (knowledge veiling karmas) and darshanavaraniya karmas (perception veiling karmas). Satyaa asatyaa-amrisha bhasha is spoken due to destruction-cum-pacification of jnanavaraniya karmas (knowledge veiling karmas) and darshanavaraniya karmas (perception veiling karmas), and speechassociation (vachan yoga). (12) Speaker and non-speaker--Under developed living beings, one-sensed beings, Siddhas and humans in mountain-like state of stillness (shaileshi pratipanna) are non-speakers (abhashak). All the remaining beings are speakers (bhashak). (13) Comparative numbers (alpa-bahutva)--Those speaking truth (satya) are minimum in number. Innumerable times more than these are those (living beings) speaking mixed speech (mishra bhasha). Innumerable times more than these are those speaking untruth (asatya or mrisha). And innumerable times more than these are those speaking customary speech. (Pannavanasuttam, original text, pp. 214-215) * END OF THE SIXTH LESSON OF THE SECOND SHATAK * ( 313 ) Second Shatak : Sixth Lesson dvitIya zataka : chaThA uddezaka Ling $$$ %%%%%% %%%% %% %%%% %%%%%%%%%%%%%

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dvitIya zataka: saptama uddezaka SECOND SHATAK (Chapter Two) : SEVENTH LESSON || 95555555555555555555555555555555555555555 deva DEV (DIVINE BEINGS OR GODS) devoM ke prakAra KINDS OF GODS 1. [pra. ] kai NaM bhaMte ! devA paNNattA ? [ u. ] goyamA ! caubvihA devA paNNattA, taM jhaa-bhvnnvi-vaannmNtr-jois-vemaanniyaa| 1. [pra. ] bhagavan ! deva kitane prakAra ke hote haiM ? [u. ] gautama ! deva cAra prakAra ke hote haiN| jaise-bhavanapati, vANavyantara, jyotiSka aura vaimaanik| 1.[Q.]Bhante ! Of how many kinds are Devas (divine beings or gods)? [Ans.] Gautam ! Devas are of four kinds-Bhavan-pati (abodedwelling), Vanavyantar (interstitial), Jyotishk (stellar) and Vaimanik (celestial-vehicular). 2. [pra. ] kahi NaM bhaMte ! bhavaNavAsINaM devANaM ThANA paNNattA ? __[u. ] goyamA ! imIse rayaNappabhAe puDhavI jahA ThANapade devANaM vattavvayA sA bhaanniyvvaa| uvavAdeNaM OM loyassa asNkhejjibhaage| evaM savaM bhANiyavvaM jAva (paNNavaNAsuttaM, su. 177) siddhagaMDiyA samattA "kappANa pativANaM bAhalluccattameva sNtthaannN| jIvAbhigame jo vemANiyuddeso bhANiyavyo smbo| // bitIya sae : sattamo uddeso samatto // 2. [pra. ] bhagavan ! bhavanavAsI devoM ke sthAna kahA~ para haiM ? [u. ] gautama ! bhavanavAsI devoM ke sthAna isa ratnaprabhA pRthvI ke nIce haiM; ityAdi devoM kI sArI hai vaktavyatA prajJApanAsUtra ke dUsare sthAna-pada meM kahe anusAra kahanI caahie| kintu vizeSatA itanI hai ki OM yahA~ bhavanavAsiyoM ke bhavana kahane caahie| unakA upapAta loka ke asaMkhyAtaveM bhAga meM hotA hai| yaha ma samagra varNana siddhagaNDikA paryanta pUrA kahanA caahie| kalpoM kA pratiSThAna (AdhAra) unakI moTAI, + U~cAI aura saMsthAna Adi kA sArA varNana jIvAbhigamasUtra pratipatti 4 ke vaimAnika uddezaka paryanta OM kahanA caahie| 2. [Q.] Bhante ! Where are the areas inhabited by Bhavan-vaasi Devs (abode-dwelling gods)? ___ [Ans.] Gautam ! The areas inhabited by Bhavan-vaasi Devs (abodedwelling gods) are below this Ratnaprabha prithvi (hell); other details bhagavatIsUtra (1) (314) Bhagavati Sutra (1)

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Wan about gods should be quoted from the second chapter, Sthan-pad, of Wan Prajnapana Sutra. The difference being that here abodes of the Bhavan vaasi Devs (abode-dwelling gods) should be mentioned; and also that their instantaneous birth (upapat) occurs only in innumerable fraction of Lok (occupied space; universe). All these details should be repeated in full up to Siddhagandika. The location (pratishthan) of divine realms (kalps), their depth, height and structure as well as other related information should be quoted from the Pratipatti-4 of Jivabhigam Sutra up to the lesson titled Vaimanik. vivecana : devoM ke sthAna Adi-prajJApanAsUtra ke dUsare sthAnapada meM bhavanavAsiyoM kA sthAna isa prakAra batAyA hai-ralaprabhA pRthvI kI moTAI eka lAkha assI hajAra yojana hai| usameM se eka hajAra yojana Upara aura eka hajAra yojana nIce chor3akara bIca meM 1 lAkha 78 hajAra yojana meM bhavanapati devoM ke bhavana haiN| upapAta bhavanapatiyoM kA upapAta loka ke asaMkhyAtaveM bhAga meM hotA hai| mAraNAntika samudghAta kI apekSA aura sthAna kI Wan apekSA ve loka ke asaMkhyeya bhAga meM hI rahate haiM, kyoMki unake 7 karor3a 72 lAkha bhavana loka ke asaMkhyeya ___ bhAga meM hI haiN| isI taraha asurakumAra Adi ke viSaya meM tathA vANavyantara, jyotiSka aura vaimAnika, sabhI devoM ke sthAnoM kA kathana karanA cAhie, yAvat siddha bhagavAna ke sthAnoM kA varNana karane vAle 'siddhagaNDikA' nAmaka Wan prakaraNa taka kahanA caahie| (prajJApanAsUtra, dvitIya sthAnapada; pRSTha 94-130) vaimAnika-pratiSThAna Adi-jIvAbhigamasUtra ke vaimAnika uddezaka meM kathita varNana saMkSepa meM isa prakAra hai-- 9 (1) pratiSThAna-saudharma aura IzAna kalpa meM vimAna kI pRthvI : ghanodadhi ke AdhAra para TikI huI hai| isase Age Wan ke tIna ghanodadhi aura vAta para pratiSThita haiN| usase Age ke sabhI Upara ke vimAna AkAza ke AdhAra para pratiSThita haiN| (2) bAhalya (moTAI) aura uccatva-saudharma aura IzAna kalpa meM vimAnoM kI moTAI 2,700 yojana Wan aura U~cAI 500 yojana hai| sanatkumAra aura mAhendra kalpa meM moTAI 2,600 yojana aura U~cAI 600 yojana ma hai| brahmaloka aura lAntaka meM moTAI 2,500 yojana, U~cAI 700 yojana hai| mahAzukra aura sahasrAra kalpa meM moTAI 2,400 yojana, U~cAI 800 yojana hai| Anata, prANata, AraNa aura acyuta devalokoM meM moTAI OM 2,300 yojana, U~cAI 900 yojana hai| navagraiveyaka ke vimAnoM kI moTAI 2,200 yojana aura U~cAI ma 1,000 yojana hai| paMca anuttara vimAnoM kI moTAI 2,100 yojana aura U~cAI 1,100 yojana hai| (3) saMsthAna-do prakAra ke (1) AvalikApraviSTa, aura (2) aavlikaabaahy| vaimAnika deva AvalikApraviSTa (paMktibaddha) tInoM saMsthAnoM vAle haiM-vRtta (gola), tryaMsa (trikoNa) aura caturasra (catuSkoNa); AvalikAbAhya OM nAnA prakAra ke saMsthAnoM vAle haiN| isI taraha vimAnoM ke pramANa, raMga, kAnti, gandha Adi kA saba varNana Wan jIvAbhigamasUtra se jAna lenA caahie| (jIvAbhigamasUtra, pratipatti 4, vimAna-uddezaka 2, sU. 209-212) // dvitIya zataka : saptama uddezaka samApta // ___Elaboration-Areas inhabited by gods-In the second chapter, Sthan pad, of Prajnapana Sutra the areas inhabited by Bhavan-vaasi Deus fi (abode-dwelling gods) is described as follows--The depth of Ratnaprabha prithvi is one hundred eighty thousand Yojans. Leaving one thousand bha55555555555555555555555555555555555555555 | dvitIya zataka : saptama uddezaka (315) Second Shatak: Seventh Lesson

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45 45 Wan 55 45 47 47 47 47 5 57 Wan Wan 5 5 F.. 475 557 55 557 Wan 55555555555555555550 Wan Wan and the height is 500 Yojans. In Sanatkumar and Maahendra kalps the thickness is 2,600 Yojans and the height is 600 Yojans. In Brahmalok and Lantak kalps the thickness is 2,500 Yojans and the height is 700 Yojans. In Mahashukra and Sahasrar kalps the thickness is 2,400 Yojans and the height is 800 Yojans. In Anat, Pranat, Aran and Achyut kalps the thickness is 2,300 Yojans and the height is 900 Yojans. In the nine Graiveyak vimaans the thickness is 2,200 Yojans and the height is 1,000 Yojans. In the five Anuttar Vimaans the thickness is 2,100 Yojans and the height is 1,100 Yojans. (3) Structure (samsthan)-are of two kinds(a) avalika pravisht (in a row), and (b) avalika bahya (random). The Vaimanik abodes in a row (avalika pravisht) are round, triangular and quadrangular in shape. Those spread at random (avalika bahya) are in various shapes. In the same way the dimensions, colours, hues, odours 457 and other properties of vimaans should be read from Jivabhigam Sutra. (Jivabhigam, Pratipatti-4, Uddeshak-2 Vimaan, aphorisms 209-212) END OF THE SEVENTH LESSON OF THE SECOND SHATAK Wan Yojans from top as well as bottom there are abodes of Bhavan-vaasi Devs in the remaining 1,78,000 Yojans. Upapat (instantaneous birth)-The instantaneous birth (upapat) of Bhavan-vaasi Devs occurs only in innumerable fraction of Lok. In context of Maranantik Samudghat (bursting forth of some soul-space-points just before death) and area of habitation they live only in innumerable fraction of Lok; this is because their seventy seven million two hundred thousand abodes are confined only to innumerable fraction of Lok. In the same way details about Asur Kumars, Vanavyantar (interstitial), Jyotishk (stellar) and Vaimanik (celestial-vehicular) should be repeated up to the Siddhagandika section that describes the areas where Siddhas (liberated souls) dwell. (Prajnapana Sutra, second chapter, Sthan-pad, pp. 94-130) Vaimanik locations (pratishthan) and other information given in the Vaimanik lesson of Jivabhigam Sutra is briefly as follows(1) Pratishthan (base or location)-In Saudharma and Ishan kalps (divine realms) the base of the celestial vehicles (vimaans) rests on Ghanodadhi (dense water). Three higher kalps rest on Ghanodadhi and Ghanavaat (dense water and dense air). All kalps beyond that rest on space. (2) Bahalya (thickness or depth) and uchchatva (height)-In Saudharma and Ishan kalps the thickness of vimaans is 2,700 Yojans bhagavatIsUtra (1) (316) 5555555555555555555555555 Bhagavati Sutra (1) 55555555555555555555555555555555555555555 Wan Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphapha Wan [u.] goyamA ! jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM tiriyamasaMkhejje dIva - samudde vIIvaittA aruNavarassa dIvassa bAhirillAto veiyaMtAto aruNodayaM samudaM bAyAlIsaM joyaNasahassAiM ogAhittA ettha NaM camarassa asuraraNNo tigiMchikUDe nAmaM uppAyapavvate paNNatte, sattarasaekkavIse joyaNasate uDDuM uccatteNaM, cattAritIse joyaNasate kosaM ca uvveheNaM; gotthubhassa AvAsapavvayassa pamANeNaM neyavyaM, navaraM uvarillaM 5 pamANe majjhe bhANiyavvaM [ mUle dasabAvIse joyaNasate vikkhaMbheNaM, majjhe cattAri cauvIse joyaNasate vikkhaMbheNaM, uvariM sattatevIse joyaNasate vikkhaMbheNaM; mUle tiNNi joyaNasahassAiM doNNi ya battIsuttare joyaNasae kiMcivisesUNe parikkheveNaM, majjhe egaM joyaNasahassaM tiNNi ya igayAle joyaNasae 5 kiMcivisesUNe parikkheveNaM uvariM doNNi ya joyaNasahassAiM doNNi ya chalasIe joyaNasae kiMcivisesAhie parikkheveNaM ]; jAva mUle vitthaDe, majjhe saMkhitte, uppiM bisAle / majjhe varavairaviggahie mahAmauMda saMThANasaMTie savvarayaNAmae acche jAva paDirUve / se NaM egAe paumavaraveiyAe egeNaM vaNasaMDeNa ya savvato samaMtA saMparikkhitte / paumavaraveiyAe phravaNasaMDassa ya vaNNao / tassa NaM tigiMchikUDassa uppAyapavvayassa uppiM bahusamaramaNijje bhUmibhAge paNNatte / vaNNao / tassa NaM 5 bahusamaramaNijjassa bhUmibhAgassa bahumajjhadesabhAge / ettha NaM mahaM ege pAsAyavarDisae paNNatte / aDDAijjAI Wan Wan Wan Wan dvitIya zataka : aSTama uddezaka RTOTT SABHA (ASSEMBLY) camarendra kI sudharmA sabhA SUDHARMA SABHA OF CHAMARENDRA 1. [ pra. ] kahi NaM NaM bhaMte ! camarassa asuraraNNo sabhA suhammA paNNattA ? SECOND SHATAK (Chapter Two): EIGHTH LESSON 5 joyaNAI maNipeDhiyA / camarassa sIhAsaNaM saparivAraM bhANiyavvaM / Wan joyaNasayAI Wan uDDuM uccatteNaM, paNavIsaM joyaNasayaM vikkhaMbheNaM / pAsAyavaNNao / ulloya bhUmivaNNao / aTTha Wan 5 ogAhittA ettha NaM camarassa asuriMdarasa asuraraNNo camaracaMcA nAmaM rAyahANI paNNattA / egaM tassa NaM tigiMchikUDassa dAhiNeNaM chakkoDisae paNapatraM ca koDIo paNatIsaM ca satasahassAiM paNNAsaM ca sahassAiM aruNodae samudde tiriyaM bIivaittA, ahe ya rayaNappabhAe puDhavIe cattAlIsaM joyaNasahassAiM joyaNasatasahassaM AyAma - vikkhaMbheNaM jaMbuddIvapamANA / pAgAro divaDuM joyaNasayaM uDuM uccatteNaM, mUle pannAsaM 5 addhajoyaNaM uDDhaM uccatteNaM egamegAe bAhAe paMca paMca dArasayA, aDDhAijjAI joyaNasayAI - [ 250 ] Wan joyaNAI vikkhaMbheNaM, uvariM addhaterasajoyaNA kavisIsagA addhajoyaNaAyAmaM kosaM vikkhaMbheNaM deNaM uDUDhaM uccatteNaM, addhaM - [ 125 ] vikkhaMbheNaM ovAriyaleNaM solasa joyaNasahassAiM AyAmavikkhaMbheNaM, dvitIya zataka : aSTama uddezaka (317) Second Shatak: Eighth Lesson 25 5555 5 5 5 5 5 555 5555 5 5 5 5 55 55 2 phra Wan Wan

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panAsaM joyaNasahassAhaM paMca ya sattANaue joyaNasae kiMcivisesUNe parikkheveNaM, savvappamANaM ma vemANiyappamANassa addhaM neyvyN| sabhA suhammA uttarapurasthimeNaM, jiNagharaM, tato uvavAyasabhA harao abhiseya. alaMkAro jahA vijyss| uvavAo saMkappo abhiseya vibhUsaNA ya vvsaao| accaNiyaM suhagamo vi ya camara parivAra iDDhattaM // 1 // // bitIe sae : aTThamo uddeso samatto // 1. [pra. ] bhagavan ! asurakumAroM ke indra aura unake rAjA camara kI sudharmA-sabhA kahA~ para hai ? [u. ] gautama ! jambUdvIpa nAmaka dvIpa ke madhya meM sthita mandara (meru) parvata se dakSiNa dizA meM tirache OM asaMkhya dvIpoM aura samudroM ko lA~ghane ke bAda aruNavara dvIpa AtA hai| usa dvIpa kI vedikA ke bAharI kinAre se Age bar3hane para aruNodaya nAmaka samudra AtA hai| isa aruNodaya samudra meM bayAlIsa lAkha ma yojana jAne ke bAda usa sthAna meM asurakumAroM ke indra, asurakumAroM ke rAjA camara kA tigicchakUTa 5 nAmaka utpAta parvata hai| usakI U~cAI 1,721 yojana hai| usakA udvedha-(jamIna meM gaharAI) 430 yojana aura eka kosa hai| isa parvata kA nApa gostubha nAmaka AvAsaparvata ke nApa kI taraha hai| vizeSa Wan bAta yaha hai ki gostubha parvata ke Upara ke bhAga kA jo nApa hai, vaha nApa yahA~ bIca ke bhAga kA hai| (arthAt-tigicchakUTa parvata kA viSkambha (caur3AI) mUla meM 1,022 yojana hai, madhya meM 424 yojana hai , aura Upara kA viSkambha 723 yojana hai| usakA bIca kA parikSepa (gherA) mUla meM 3,232 yojana se kucha ma vizeSona hai, madhya meM 1,341 yojana tathA kucha vizeSona hai aura Upara kA parikSepa 2,286 yojana tathA kucha vizeSAdhika hai|) vaha mUla meM vistRta hai, madhya meM saMkIrNa (sa~kar3A) hai aura Upara phira vistRta hai| OM usake bIca kA bhAga uttama vajra jaisA hai, bar3e mukunda ke saMsthAna kA-sA AkAra hai| parvata pUrA ratnamaya + hai, sundara yAvat pratirUpa hai| vaha parvata eka padmavaravedikA se aura eka vanakhaNDa se cAroM ora se ghirA OM huA hai| (yahA~ vedikA aura vanakhaNDa kA varNana karanA caahie|) usa tigicchakUTa nAmaka utpAta parvata kA UparI bhU-bhAga bahuta hI sama (prAyaH sama) evaM ramaNIya hai| OM usa prAyaH sama evaM ramaNIya UparI bhUmibhAga ke ThIka bIcoMbIca eka mahAn prAsAdAvataMsaka (zreSTha mahala) ma hai| usakI U~cAI 250 yojana hai aura usakA viSkambha (caur3AI) 125 yojana hai| (yahA~ usa prAsAda kA varNana karanA cAhie; tathA prAsAda ke sabase Upara kI bhUmi [aTTAlikA] kA varNana karanA caahie|) + ATha yojana kI maNipIThikA hai| (yahA~ camarendra ke siMhAsana kA saparivAra varNana karanA caahie|) ___ usa tigicchakUTa ke dakSiNa kI ora aruNodaya samudra meM chaha sau pacapana karor3a, paiMtIsa lAkha, pacAsa 9 hajAra yojana tirachA jAne ke bAda nIce ratnaprabhApRthvI kA 40 hajAra yojana bhAga avagAhana karane ke pazcAt yahA~ asurakumAroM ke indra-rAjA camara kI camaracaMcA nAma kI rAjadhAnI hai| usa rAjadhAnI kA OM AyAma aura viSkambha (lambAI-caur3AI) eka lAkha yojana hai| vaha rAjadhAnI jambU dvIpa jitanI hai| + usakA prAkAra (koTa) 150 yojana U~cA hai| usake mUla kA viSkambha 50 yojana hai| usake UparI bhAga Wan 55555555555555555)))5555555555)))))))))) bhagavatIsUtra (1) (318) Bhagavati Sutra (1)

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phaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphapha f Wan kA viSkambha sAr3he teraha yojana hai| usake kaMgUroM kI lambAI AdhA yojana aura viSkambha eka kosa hai / kapizIrSakoM kI U~cAI Adhe yojana se kucha kama hai| usakI eka-eka bhujA meM pA~ca-pA~ca sau daravAje haiN| usakI U~cAI 250 yojana hai| UparI tala kI lambAI-caur3AI solaha hajAra yojana hai| usakA gherA pha 50,597 yojana se kucha vizeSona hai| yahA~ samagra pramANa vaimAnika ke pramANa se AdhA samajhanA caahie| uttara-pUrva meM sudharmAsabhA, jinagRha, usake pazcAt upapAtasabhA, hrada, abhiSekasabhA aura alaMkArasabhA; yaha sArA varNana vijaya kI taraha kahanA caahie| (yaha saba bhI saudharma - vaimAnikoM se Adhe-Adhe pramANa vAle haiM / ) Wan Wan ( gAthArtha - ) upapAta ( tatkAla utpanna deva kA ), saMkalpa, abhiSeka, vibhUSaNa, vyavasAya, arcanikA 5 aura siddhAyatana--sambandhI kathana, tathA camarendra kA parivAra aura usakI RddhisampannatA; (Adi kA 5 varNana yahA~ samajha lenA cAhie / ) 5 5 1. [Q.] Bhante ! Where is the Sudharma Sabha ( Sudharma assembly) of Chamarendra, the Indra (king or overlord) of Asur Kumar gods ? 5 [Ans.] Gautam ! In the south of the Mandar (Meru) mountain, located at the center of the continent called Jambu Dveep, on obliquely crossing innumerable islands and seas there is the island called Arunavar Dveep. Beyond outer vedika (plateau) of this island is Arunodaya sea. Crossing f 4.2 million Yojans in that Arunodaya, sea comes Tingichchha koot, the Utpat Parvat of Chamar Asurendra, the king of Asur Kumar gods. Its height is 1,721 Yojans. Its depth inside the ground (udvedh) is 430 Yojans 5 and 1 Kosa. Its dimensions are same as those of Gostubha mountain. The difference being that its middle measures same as the top of f Gostubha mountain. (The Tingichchha koot mountain is 1,022 Yojan wide at its base, 424 Yojans in the middle and 723 Yojans at the top. Its circumference or parikshep is a little less than 3,232 Yojan at its base, a f little less than 1,341 Yojans in the middle and a little more than 2,286 pha Wan Wan ga fi Yojans at the top.) It is wide at the base, narrow in the middle and wide at the top. Its middle is like a good quality diamond and its shape is like a huge Mukund (a drum-like musical instrument). The whole mountain is gem-strewn, beautiful... and so on up to ... picturesque. This mountain is surrounded by a Padmavar vedika (a lotus like plateau) and a forest strip (vanakhand). (vedika and vanakhand should be described here). Wan Wan Wan 5 phra (319) 5 phra phra 5 Wan Wan Wan The top of the said Tingichchha mountain is perfectly level and beautiful. At the exact center of that perfectly level and beautiful plateau at the top there is a great grand palace (prasadavatamsak or the crown of palaces). Its height is 250 Yojans and width 125 Yojans (here 5 dvitIya zataka : aSTama uddezaka 5 Second Shatak: Eighth Lesson Wan 5 Wan Wan Wan 5 Wan 5 5 fafa

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y that palace should be described along with its spire). It has a gem studded platform of eight Yojans (here the throne and the family of 5 Chamarendra should be described). ___Th the south of that Tingichchha koot, as one covers 65,53,55,000 Yojans obliquely in the Arunodaya sea and going down 40,000 Yojans 5 from the surface within Ratnaprabha prithvi, there is Chamarchancha, the capital city of Chamarendra, the king of Asur Kumar gods. The length and breadth of that capital city is one hundred thousand Yojans. It is as big as Jambu dveep. Its fortress is 150 Yojans in height. Its spread is 50 Yojans at the base and 13.5 Yojans at the top. The height of its cornices is half a Yojan and their length and breadth is one Kosa. The height of its kapishirshaks (an indentation or hole in the wall of a fortification resembling head of a monkey) is a little less than half a Yojan. Each of its sides has five hundred gates having a height of 250 Yojans. The length and breadth of the roof-top is sixteen thousand 4 Yojans. Its circumference is a little less than 50,597 Yojans. All the measures stated here are half those of Vaimanik (capital city). In the north-eastern side are Sudharma Sabha and Jinagriha (temple of Jina) followed by Upapat Sabha (hall of birth), lake, Abhishek Sabha (hall of anointing) and Alankar Sabha (hall of embellishment); all thi description is similar to that of Vijaya. ___Verse-Instantaneous birth (upapat), desire (sankalp), anointing E (abhishek), embellishment (vibhushan), recitation (vyavasaya), prayer (archanika), temple of Siddhas (siddhayatan) and Chamar's family and his opulence. (All these should be described here.) vivecana : zabdoM ke vizeSArtha-tirachAloka meM jAne ke lie isa parvata para Akara camara utpatana karatA-ur3atA hai. isase isakA nAma utpAta parvata paDA hai| makanda = vajra ke AkAra kA makanda eka prakAra kA vAdya vizeSa hai| prAsAdAvataMsaka-vaha prAsAdoM meM sarvopari sarvazreSTha prAsAda bAdaloM kI taraha U~cA aura apanI camaka-damaka ke kAraNa ha~satA huA-sA pratIta hotA hai| usa para hAthI, ghor3e, baila Adi ke citra haiN| camarendra kA siMhAsana-yaha OM prAsAda ke bIca meM hai| isa siMhAsana ke pazcimottara meM, uttara meM tathA uttara-pUrva meM camarendra ke 64 hajAra Wan sAmAnika devoM ke 64 hajAra bhadrAsana haiN| pUrva meM pA~ca paTarAniyoM ke 5 bhadrAsana saparivAra haiN| dakSiNa-pUrva meM Abhyantara pariSad ke 24 hajAra devoM ke 24 hajAra, dakSiNa meM madhyama pariSad ke 28 hajAra devoM ke 28 hajAra aura dakSiNa-pazcima meM bAhya pariSad ke 32 hajAra devoM ke 32 hajAra bhadrAsana haiN| pazcima meM 7 senAdhipatiyoM fa ke sAta aura cAroM dizAoM meM AtmarakSaka devoM ke 64-64 hajAra bhadrAsana haiN|| camarendrasabhA varNana-(1) upapAtasabhA meM tatkAla utpanna hue indra ko yaha saMkalpa utpanna hotA hai ki mujhe pahale OM kyA aura pIche kyA kArya karanA hai ? merA jItAcAra kyA hai ?, (2) abhiSekasabhA phira sAmAnika devoM dvArA bar3I 555555555555555555555555555555555555555552 bhagavatIsUtra (1) (320) Bhagavati Sutra (1)

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41 41 41 41 41 41 41 414141414141414141414141414141414141414141414141414141414 Rddhi se abhiSekasabhA meM abhiSeka hotA hai| (3) alaMkArasabhA meM use vastrAbhUSaNoM se alaMkRta kiyA jAtA hai| (4) vyavasAyasabhA meM pustaka kA vAcana kiyA jAtA hai| (5) siddhAyatana meM siddha bhagavAna ke guNoM kA smaraNa tathA bhAvavandana-pUjana kiyA jAtA hai| phira sAmAnika deva Adi parivAra sahita sudharmAsabhA (camarendra kI) meM Ate haiN| (af7974479-837) // dvitIya zataka : aSTama uddezaka samApta // Elaboration-Utpat Parvat-in order to travel to the transverse world (Tiryak Lok) Chamarendra uses the top of this mountain for his take-off (utpatan), hence the name. Mukund-a musical instrument of the shape of thunder-bolt (Vajra). Prasadavatamsak-This best among palaces is lofty and reaches sky. It appears charming due to its grandeur and radiance. It has frescoes of elephants, horses, bulls and other motifs. The throne of Chamarendra-It is at the center of the palace. To the northwest, north and north-east of this throne are placed 64,000 thrones of the 64,000 Samanik gods (of equal status) of Chamarendra. In the east are the five thrones of the five chief queens and seats of their families (retinue). To the south-east are the thrones of 24 thousand gods of the inner assembly, to the south those of 28 thousand gods of the central assembly and to the south-west those of the 32 thousand gods of the outer assembly. To the west are the seven thrones of the seven commanders. In each of the four directions there are 64 thousand thrones of the guard-gods (Atmarakshak Devs). Passage through assemblies-(1) Upapat-sabha (hall of birth)Where the gods take instantaneous birth. The moment one is born he has the awareness of what he has to do and in what order, and what is his divine conduct. (2) Abhishek-sabha (hall of anointing)--Gods of equal status anoint him in this hall with great fan-fare. (3) Alankar-sabha (hall of embellishment)--He is embellished with grand dresses and ornaments. (4) Vyavasaya-sabha (hall of recitation)-Here scriptures are recited. (5) Siddhayatan (temple of Siddhas)-Here virtues of Siddhas are chanted and their worship is done. (6) Sudharma-sabha (the main assembly hall)-Finally he comes to this assembly with his divine family (retinue). (Jivabhigam, 521-632) * END OF THE EIGHTH LESSON OF THE SECOND SHATAK dvitIya zataka : aSTama uddezaka ( 321 ) Second Shatak: Eighth Lesson fi 444 445 44 445 446 447 44 455 456 457 454 455 414 415 416 454 455 456 45 449

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27 95 95 95 5 59595959595955 5 5 5 5 5 5 5 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 52 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha dvitIya zataka : navama uddezaka SECOND SHATAK (Chapter Two): NINTH LESSON samayakSetra -- sambandhI prarUpaNA SAMAYAKSHETRA (THE SPHERE OF TIME) dvIpa ( samaya kSetra) DVEEP OR SAMAYAKSHETRA (CONTINENTS OR THE SPHERE OF TIME) 1. [ pra. ] kimidaM bhaMte ! 'samayakhette ' tti pavuccati ? [ u. ] goyamA ! aDDhAijjA dIvA do ya samuddA- esa NaM evatie 'samayakhette' tti pavuccati / 'tattha NaM ayaM jaMbuddIve savvadIva - samuddANaM savvabbhaMtarae' (jIvAjIvAbhi. sU. 124, patra 177) evaM 5 jIvAbhigamavattavvayA neyavyA jAva abbhiMtaraM pukkharaddhaM joisavihUNaM / // bitIe sae : navamo uddeso samatto // 1.[pra.] bhagavan ! samaya kSetra kise kahA jAtA hai ? [ u. ] gautama ! aDhAI dvIpa aura do samudra itanA yaha pradeza 'samayakSetra' hai| inameM jambUdvIpa nAmaka samasta dvIpoM aura samudroM ke bIcoMbIca hai| isa prakAra jIvAbhigamasUtra meM kahA huA sArA varNana yahA~ yAvat Abhyantara puSkarArddha taka kahanA cAhie; kintu jyotiSkoM kA varNana chor3a denA caahie| 1. [Q.] Bhante ! What is called Samayakshetra or Sphere of Time ? bhagavatIsUtra (1) vivecana : samayakSetra kA svarUpa- samaya arthAt kAla, sUrya kI gati se pahacAnA jAne vAlA divasa - mAsAdi rUpa kAla samayakSetra - manuSyakSetra meM hI hai, isase Age nahIM hai; kyoMki isase Age ke sUrya cara ( gatimAna) nahIM haiM, acara haiN| jIvAbhigamasUtra meM manuSyakSetra sambandhI eka gAthA hai Wan [Ans.] Gautam ! The area covering Adhai Dveep (two and a half 5 continents) and two oceans is called Samayakshetra or Sphere of Time. Of these, the continent called Jambu Dveep is at the center of all continents and oceans. In the same way all description from Jivabhigam Sutra should be quoted here up to inner Pushkarardh but excluding the description of Jyotishks. arthAt - mAnuSottara parvata taka manuSyakSetra kahalAtA hai| jahA~ taka arihaMta, cakravartI, baladeva, vAsudeva, prativAsudeva, sAdhu-sAdhvI, zrAvaka-zrAvikA aura manuSya haiM, vahA~ taka manuSyaloka kahalAtA hai| jahA~ taka samaya, AvalikA Adi kAla hai, sthUla agni hai, Akara, nidhi, nadI, uparAga ( candra-sUryagrahaNa) hai, candra, sUrya, tAroM arihaMta - samaya - bAyara - vijjU - thaNiyA balAhagA agaNI / Agara - Nihi - I-uvarAga - Niggame vuDDhavayaNaM ca // (322) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (1) Wan Wan Wan Wan - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 5 55 55 5 55 55 5 55592 5

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355555555555555555555555555555 55555555555555555555555 Wan Wan Wan Wan Wan Wan Wan 5 kA uttarAyaNa aura dakSiNAyana hai tathA rAtri - dina kA bar3hanA - ghaTanA ityAdi hai, vahA~ taka samayakSetra - manuSya kSetra hai | ( jIvAbhigamasUtra, ka. A. 792 - 803) Elaboration-Samayakshetra-Samaya recognized through the movement of the sun, in the units of day, month etc. is confined to the Manushyakshetra (area inhabited by humans) and not beyond that. This is because the suns beyond that lack movement (char), they are stationary (achar). Jivabhigam Sutra has a verse briefly describing Manushyakshetra The area up to Manushottar mountain is called Manushyakshetra. The area within which Arihant, Chakravarti, Baladev, Vasudev, Prativasudev, sadhu-sadhvi (male and female ascetics) and shravakshravika (layman and woman) exist is called Manushyakshetra. The area within which Samaya (ultimate fractional unit of time), Avalika // dvitIya zataka : navama uddezaka samApta // dvitIya zataka navama uddezaka means time. The time (323) and other units of time (kaal); gross fire (sthula agni), mines (aakar), Wan treasures (nidhi), rivers, solar and lunar eclipses (uparaag), the moon, the sun, stars, summer and winter solstice (uttarayan and dakshinayan), lengthening and shortening of day and night and other such phenomena prevail is called Samayakshetra or Manushyakshetra. (Jivabhigam Sutra, K. A. 792-803) END OF THE NINTH LESSON OF THE SECOND SHATAK 5555555555555555555555555555555555555555 Second Shatak: Ninth Lesson Wan Wan Wan Wan Wan Wan Wan Wan 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 55 5 5 5 5 5 5 5 5 5 5 5 5952 Wan

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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 Fa dvitIya zataka : dazama uddezaka SECOND SHATAK (Chapter Two) : TENTH LESSON )))))))))))))55555555555555555555558 astikAya ASTIKAYA (CONGLAMORATIVE ENTITY) 5 paMca astikAya FIVE ASTIKAYAS 1.[pra. ] kati NaM bhaMte ! asthikAyA paNNattA ? [u. ] goyamA ! paMca asthikAyA paNNattA, taM jahA-dhammatthikAe adhammatthikAe AgAsatthikAe OM jIvatthikAe poggltthikaae| 1. [pra. ] bhagavan ! astikAya kitane haiM ? + [u. ] gautama ! astikAya (pradezoM kA samUha athavA tInoM kAla meM vidyamAna dravya) pA~ca haiN| jaise-(1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) jIvAstikAya, aura fa (5) pudglaastikaay| 1. (Q.) Bhante ! How many Astikayas are there? ___[Ans.] Gautam ! There are five Astikayas (conglamorative entities or ontological categories)-(1) Dharmastikaya (motion entity), Adharmastikaya (inertia entity), (3) Akashastikaya (space entity), 9 (4) Jivastikaya (soul entity), and (5) Pudgalastikaya (matter entity). 2. [pra. ] dhammatthikAe NaM bhaMte ! kativaNNe katigaMdhe katiphAse ? [u. ] goyamA ! apaNNe agaMdhe arase aphAse asvI ajIve sAsaye avaTThie logdvye| se samAsao * paMcavihe paNNatte, taM jahA-davvao khettao kAlao bhAvao gunno| davyao NaM dhammatthikAe ege dvye| ka khettao NaM logppmaannmette| kAlato na kadAi na Asi, na kayAi natthi, jAva nicce| bhAvao avaNNe agaMdhe arase aphaase| guNao gmnngunne| 2. [pra. ] bhagavan ! dharmAstikAya meM kitane varNa, kitane gandha, kitane rasa aura kitane sparza haiM ? / [u. ] gautama ! dharmAstikAya varNarahita, gandharahita, rasarahita aura sparzarahita hai, arthAtma dharmAstikAya arUpI hai, zAzvata hai, avasthita hai, loka (pramANa) dravya hai| saMkSepa meM dharmAstikAya pA~ca prakAra kA hai-dravya se, kSetra se, kAla se, bhAva se aura guNa se| dharmAstikAya dravya kI apekSA eka dravya ma hai, kSetra se lokapramANa hai, kAla kI apekSA kabhI nahIM thA, aisA nahIM; kabhI nahIM hai, aisA nahIM; aura kabhI nahIM rahegA, aisA bhI nahIM; kintu vaha thA, hai aura rahegA, yAvat vaha nitya hai| bhAva kI apekSA OM varNarahita, gandharahita, rasarahita aura sparzarahita hai| guNa kI apekSA gatiguNa vAlA (gatipariNata jIvoM + aura pudgaloM ke gamana meM sahAyaka) hai| Wan bhagavatIsUtra (1) (324) Bhagavati Sutra (1)

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85555555555555555555555555555555555558 2. (Q.) Bhante ! How many colours, odours, tastes and touches 5 Dharmastikaya (motion entity) has ? [Ans.] Gautam ! Dharmastikaya (motion entity) 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), as 41 also 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 dravya (entity), kshetra (space or area), kaal (time), bhaava (state) and guna (properties). In context of Dravya (entity) Dharmastikaya is one entity. In context of Kshetra (space or area) it pervades the whole Lok. In context of 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). In context of Bhaava (state) it is devoid of colour, smell, taste and touch. In context of Guna (properties) it has the property of motion (it moves and helps beings and matter move). 3. adhammatthikAe vi evaM cev| guNao tthaanngunne| 4. AgAsatthikAe vi evaM cev| navaraM khettao NaM AgAsatthikAe loyA loyappamANamette aNaMte ceva Si uita (a. a) qo317 3AETTI 3. jisa taraha dharmAstikAya kA kathana hai. usI taraha adharmAstikAya ke viSaya meM bhI kahanA cAhie: kintu itanA antara hai ki adharmAstikAya guNa kI apekSA sthiti guNa vAlA (jIvoM-pudgaloM kI sthiti # FEV/05) $1 4. AkAzastikAya ke viSaya meM bhI isI prakAra kahanA cAhie, kintu itanA antara hai ki kSetra kI OM apekSA AkAzAstikAya lokAloka-pramANa (ananta) hai aura guNa kI apekSA avagAhanA guNa vAlA hai| 3. The aforesaid statement about Dharmastikaya (motion entity) should be repeated for Adharmastikaya (inertia entity) too, the only difference being that in context of Guna (properties) it has the property $i of inertia (it rests and helps beings and matter to come to rest). 4. The aforesaid statement should also be repeated for Akashastikaya (space entity), the only difference being that in context of kshetra (space or area) it pervades the whole Lok (occupied space; universe) and Alok | dvitIya zataka : dazama uddezaka (325) Second Shatak : Tenth Lesson 244444444444444444444444444141414141414141414141

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2555955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55559555552 k Wan phra (i.e. it is infinite ) and in context of Guna (properties) it has the property of avagahana ( occupation). In other words it provides space-occupation. 5. [ pra. ] jIvatthikAe NaM bhaMte ! kativaNNe katigaMdhe katirase katiphAse ? [u. ] goyamA ! avaNNe jAva (su. 2) arUvI jIve sAsate avaTThie logadavve / se samAsao paMcavihe paNNatte; taM jahA - davyao jAva guNao / davvao jIvatthikAe anaMtAiM jIvadavvAiM / khettao logappamANamette / kAlao na kayAi na Asi jAva (su. 2) nicce / bhAvao puNa avaNNe agaMdhe arase phAse / guNao uvaogaguNe / 5. [ pra. ] bhagavan ! jIvAstikAya meM kitane varNa, kitane gandha, kitane rasa aura kitane sparza haiM ? Wan [u.] gautama ! jIvAstikAya varNa-- gandha - rasa - sparzarahita hai vaha arUpI hai, jIva (Atma) hai, 5 zAzvata hai, avasthita (aura pradezoM kI apekSA) lokadravya ( - lokAkAza ke barAbara) hai| saMkSepa meM, dravya, kSetra, kAla, bhAva aura guNa kI apekSA jIvAstikAya ke pA~ca prakAra haiM / dravya kI apekSA - ananta jIvadravyarUpa hai| kSetra kI apekSA- loka-pramANa hai| (sampUrNa loka meM vyApta hai) kAla kI apekSA- vaha kabhI nahIM thA, aisA nahIM, yAvat vaha nitya hai / bhAva kI apekSA - jIvAstikAya meM varNa nahIM, gandha nahIM, rasa nahIM aura sparza nahIM hai / guNa kI apekSA upayoga guNa vAlA hai| 2 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 58 phra 5. [Q.] Bhante ! How many colours, odours, tastes and touches 5 Jivastikaya (soul entity) has ? (326) cu Wan Bhagavati Sutra (1) [Ans.] Gautam ! Jivastikaya (soul entity) 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 ), as also 5 arupi (formless ), jiva (with life or soul), shashvat ( eternal), avasthit (indestructible) and integral part of Lok (occupied space or universe). Briefly speaking, it has five attributes in context of-dravya (entity), kshetra (space or area), kaal (time), bhaava (state) and guna 5 (properties). In context of Dravya (entity) Jivastikaya (soul entity) is infinite entities. In context of Kshetra (space or area) it pervades the whole Lok (occupied space; universe). In context of Kaal (time) it is not 5 that it never existed... and so on up to ... it is nitya ( perpetual). In context 5 of Bhaava (state) it is devoid of colour, smell, taste and touch. In context of Guna (properties) it has the property of upayog (intent or sentience). 6. [ pra. ] poggalatthikAe NaM bhaMte! kativaNNe katigaMdhe katirase katiphAse ? Wan Wan [ u. ] goyamA ! paMcavaNNe paMcarase dugaMdhe aTThaphAse rUvI ajIve sAsae avaTThie logadavve / se samAsao 5 paMcavihe paNNatte; taM jahA- davvao khettao kAlao bhAvao gunno| davvao NaM poggalatthikAe anaMtAI bhagavatIsUtra (1) phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phra 5 davvAiM / khettao logappamANamette / kAlao na kayAi na Asi jAva (su. 2) nicce / bhAvao vaNNamaMte gaMdha. 5 rasa. phAsate / guNao gahaNaguNe / phra Wan [u.] gautama ! pudgalAstikAya meM pA~ca varNa, pA~ca rasa, do gandha aura ATha sparza haiN| vaha rUpI hai, Wan ajIva hai, zAzvata aura avasthita lokadravya hai| saMkSepa meM usake pA~ca prakAra haiM, yathA- dravya se, kSetra se, 5 kAla se, bhAva se aura guNa se / dravya kI apekSA - ananta dravyarUpa hai, kSetra kI apekSA- loka pramANa hai, Wan kAla kI apekSA- vaha kabhI nahIM thA aisA nahIM, yAvat nitya hai / bhAva kI apekSA- vaha varNa vAlA, gandha vAlA, rasa vAlA aura sparza vAlA hai / guNa kI apekSA- vaha grahaNa guNa vAlA hai| Wan Wan 6. [Q.] Bhante ! How many colours, odours, tastes and touches 5 Pudgalastikaya (matter entity) has ? Wan 5 Wan 5 Wan kra [Ans.] Gautam ! Pudgalastikaya (matter entity) is an entity (dravya) that has five varnas (colours ), five rasas (tastes ), two gandh (two smells), F f eight sparsh (touches), as also it is rupi (with form), ajiva ( lifeless), 5 f shashvat (eternal), avasthit (indestructible) and integral part of Lok (occupied space or universe). Briefly speaking, it has five attributes in context of dravya ( entity), kshetra (space or area), kaal (time), bhaava phra f (state) and guna (properties). In context of Dravya (entity) F phra Wan Pudgalastikaya (matter entity) is infinite entities. In context of Kshetra fi (space or area) it pervades the whole Lok (occupied space; universe). In other words, it is confined to Lok. In context of Kaal (time) it is not that phra it never existed... and so on up to... it is nitya (perpetual). In context of ZH Bhaava (state) it is endowed with colour, smell, taste and touch. In y context of Guna (properties) it has the property of grahan (being acquirable). (In other words it is acquired by bodies including gross phra physical body and sense organs. This also means it has the property of combining and separating or integrating and disintegrating.) PS phaphaphaphaphaphapha kra fi f Wan 6. [ pra. ] bhagavan ! pudgalAstikAya meM kitane varNa, kitane gandha, kitane rasa aura kitane sparza haiM ? 5 F F 5 B F dharmAstikAyAdi ke svarUpa kA nizcaya CONFIRMING THE FORM OF DHARMASTIKAYA 7. [ pra. 1 ] ege bhaMte ! dhammatthikAyapadese 'dhammatthikAe' tti vattavyaM siyA ? [u. ] goyamA ! No iNaTTe samaTThe / 7. [ pra. 1 ] bhagavan ! kyA dharmAstikAya ke eka pradeza ko 'dharmAstikAya' kahA jA sakatA hai ? [u. ] gautama ! dharmAstikAya ke eka pradeza ko dharmAstikAya nahIM kahA jA sktaa| F 7. [Q. 1] Bhante ! Can one section (pradesh) of Dharmastikaya (motion f entity) be called Dharmastikaya ? F 5 dvitIya zataka : dazama uddezaka 6 F F (327) Chu Wan Wan Second Shatak: Tenth Lesson pha phra Wan pha phra Wan Wan Wan 57 Le pha 45555*****************************m Wan

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))))555555555555 55 5 5 555 ) ) )) ) ))) ) ) ) ) [Ans.] No, Gautam ! One section (pradesh) of Dharmastikaya (motion entity) cannot be called Dharmastikaya. [pra. 2 ] evaM doNNi tiNNi cattAri paMca cha satta aTTa nava dasa saMkhejjA asaMkhejjA bhaMte ! dhammatthikAyappadesA 'dhammatthikAe' tti vattavvaM siyA ? [u. ] goyamA ! No iNaDhe smddhe| [pra . 2 ] bhagavan ! kyA dharmAstikAya ke do pradezoM, tIna pradezoM, cAra pradezoM, pA~ca pradezoM, chaha pradezoM, sAta pradezoM, ATha pradezoM, nau pradezoM, dasa pradezoM, saMkhyAta pradezoM tathA asaMkhyeya pradezoM ko 'dharmAstikAya' kahA jA sakatA hai ? [u. ] gautama ! yaha bAta bhI sambhava nahIM hai| [Q. 2] Bhante ! Can two, three, four, five, six, seven, eight, nine, ten, countable and innumerable sections (pradeshas) of Dharmastikaya (motion entity) be called Dharmastikaya ? [Ans.] No, Gautam ! That too is not possible. [pra. 3 ] egapadesUNe vi ya NaM bhaMte ! dhammatthikAe 'dhammatthikAe' tti vattavvaM siyA ? [u. ] No iNaTe smddhe| [pra. 3 ] bhagavan ! eka pradeza se kama dharmAstikAya ko kyA 'dharmAstikAya' kahA jA sakatA hai ? [u. ] gautama ! eka pradeza kama dharmAstikAya ko bhI dharmAstikAya nahIM kahA jA sktaa| [Q.3] Bhante ! Can less than one section (pradesh) of Dharmastikaya (motion entity) be called Dharmastikaya ? ___ [Ans.] No, Gautam ! Less than one section (pradesh) of Dharmastikaya (motion entity) can also not be called Dharmastikaya. ___ [pra. 4 ] se keNaTTeNaM bhaMte ! evaM buccai 'ege dhammatthikAyapadese no dhammatthikAe tti vattavvaM siyA jAva (su. 7) egapadesUNe vi ya NaM dhammatthikAe no dhammatthikAe tti vattavvaM siyA ?' [u. ] se nUNaM goyamA ! khaMDe cakke ? sagale cakke ? bhagavaM ! no khaMDe cakke ? sagale cakke ? evaM chatte camme daMDe dUse Auhe moye| se teNaTeNaM goyamA ! evaM buccai-'ege dhammatthikAyapadese no dhammatthikAe tti vattavvaM siyA jAva egapadesUNe vi ya NaM dhammatthikAe no dhammatthikAe tti vattavyaM siyaa|' [pra. 4 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki dharmAstikAya ke ekapradeza ko yAvat ekapradeza kama ho, vahA~ taka use dharmAstikAya nahIM kahA jA sakatA? )))))))))) 9454)))) bhagavatIsUtra (1) (328) Bhagavati Sutra (1) madha B )) ))) )) ) ) ) )) )) ) ) ) )

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a$$$$ $$$$$ 555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fs ) ) )) ) )) ) )) ) )) ) ) ) ) OM [u. ] gautama ! kyA cakra kA khaNDa (bhAga yA Tukar3A) cakra kahalAtA hai, yA sampUrNa cakra, cakra Wan kahalAtA hai ? (gautama-) bhagavan ! cakra kA khaNDa cakra nahIM kahalAtA, kintu sampUrNa cakra, cakra kahalAtA hai| (bhagavAna-) isI prakAra chatra, carma, daNDa, vastra, zastra aura modaka ke viSaya meM bhI jAnanA caahie| OM arthAt-samagra hoM, tabhI chatra Adi kahe jAte haiM, inake khaNDa ko chatra Adi nahIM kahA jaataa| isI kAraNa ke se, he gautama ! aisA kahA jAtA hai ki dharmAstikAya ke eka pradeza ko, yAvat jaba taka usameM eka pradeza bhI kama ho, taba taka use dharmAstikAya nahIM kahA jA sktaa| [Q. 4] Bhante ! Why is it said that one section (pradesh)... and so on up to... less than one section of Dharmastikaya (motion entity) cann called Dharmastikaya ? [Ans.] Gautam ! Can a part (khand) of a wheel be called a wheel or the whole wheel is called a wheel ? (Gautam ) A part (khand) of a wheel is not called a wheel only the 4 whole wheel is called a wheel. (Bhagavan-) The same holds good for chhatra (umbrella), cushion (charma), staff (dand), apparel (vastra), weapon (shastra) and modak (a spherical sweet); meaning that only the whole is called by that name and not any part thereof. That is why, Gautam ! It is said that one si section (pradesh)... and so on up to... less than one section of Dharmastikaya (motion entity) cannot be called Dharmastikaya. 8. [pra. 1 ] se kiM khAie NaM bhaMte ! 'dhammatthikAe' tti vattavvaM siyaa| [u. ] goyamA ! asaMkhejjA dhammatthikAyapadesA te sabbe kasiNA paDipuNNA niravasesA egaggahaNagahiyA, esa NaM goyamA ! 'dhammatthikAe' tti vattavvaM siyaa| [ 2 ] evaM ahammatthikAe vi| [3] AgAsatthikAya-jIvatthikAya-poggalatthikAyA vi evaM cev| navaraM padesA aNaMtA bhaanniyvyaa| sesaM taM cev| 8. [pra. 1 ] bhagavan ! taba phira dharmAstikAya kise kahA jA sakatA hai ? [u. ] he gautama ! dharmAstikAya meM asaMkhyAta pradeza haiM, jaba ve saba kRtsna (pUre), paripUrNa, niravazeSa (eka bhI bAkI na rahe) tathA ekagrahaNagRhIta arthAt-eka zabda se kahane yogya ho jAyeM, taba usa (asaMkhyeyapradezAtmaka sampUrNa dravya) ko 'dharmAstikAya' kahA jA sakatA hai| [2] isI prakAra 'adharmAstikAya' ke viSaya meM jAnanA caahie| [3] isI taraha AkAzAstikAya, jIvAstikAya aura pudgalAstikAya ke viSaya meM bhI jAnanA caahie| vizeSa bAta yaha hai ki ina tInoM dravyoM ke ananta pradeza kahanA caahie| bAkI sArA varNana pUrvavat smjhnaa| )) ) ) )) ) ) )) )) ) )) )) ) ))) | dvitIya zataka : dazama uddezaka _ (329) Second Shatak: Tenth Lesson | Wan

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phaphaphaphaphaphapha 5 8. [Q.1] Bhante ! Then what is called Dharmastikaya ? Wan Wan Wan [Ans.] Dharmastikaya (motion entity) has innumerable sections 5 (pradesh). When all of them, the sum - total, leaving none out, as the f whole can be included in one expression then it (the whole entity 5 inclusive of innumerable sections) can be called Dharmastikaya (motion 5 entity). [2] The same is true for Adharmastikaya (inertia entity). [3] The 5 same also holds good for Akashastikaya (space entity), Jivastikaya (soul entity) and Pudgalastikaya (matter entity); difference being that these three entities have infinite sections, rest of the details are as aforesaid. Wan Wan phra Wan Wan Wan phra pha vivecana : prastuta meM jo yaha batAyA gayA hai ki jaba taka eka bhI pradeza kama ho, taba taka ve dharmAstikAya phra Adi nahIM kahe jA sakate, kintu jaba sabhI pradeza paripUrNa hoM, tabhI ve dharmAstikAya Adi kahe jA sakate haiN| arthAt jaba vastu pUrI ho, tabhI vaha vastu kahalAtI hai, adhUrI vastu, vastu nahIM kahalAtI; yaha nizcayanaya kA phra mantavya hai| vyavahAranaya kI dRSTi se to thor3I-sI adhUrI yA vikRta vastu ko bhI usI nAma se pukArA jAtA hai| 5 jaise - modaka ke Tukar3e yA ghar3e ke eka bhAga ko bhI modaka yA ghar3A hI kahA jAtA hai| jIvAstikAya ke 5 anantapradezoM kA kathana samasta jIvoM kI apekSA se samajhanA caahie| eka jIvadravya ke pradeza asaMkhyAta hI hote haiN| eka pudgala ke saMkhyAta, asaMkhyAta athavA anantapradeza hote haiM / samasta pudgalAstikAya ke milakara ananta ( anantAnanta) pradeza hote haiM / dharmAstikAya, adharmAstikAya ke asaMkhya pradeza haiM / ( vRtti, patrAMka 149 ) Wan 5 Elaboration-Even one section short cannot be called Dharmastikaya (motion entity) or any other entity, only the whole can be called that. In other words only the whole is called by a particular name and not any part thereof. This proclamation is from the noumenal or transcendental viewpoint (Nischaya naya). However, from the phenomenal or Wan conventional viewpoint (Vyavahara naya) a part of thing or a distorted Wan thing is also called by the name of the whole. For example a piece of a cake is called cake and piece of a pitcher is called pitcher. The statement about infinite sections of Jivastikaya (soul entity) is in context of all living beings. A single soul has infinite space-points. One particle of matter may have countable, innumerable and infinite sections (ultimate phra particles). All inclusive Pudgalastikaya (matter entity) has infinite times infinite sections. Dharmastikaya (motion entity) and Adharmastikaya 5 ( inertia entity) have innumerable sections. (Vritti, leaf 149) phra Wan utthAnAdiyukta jIva dvAra SOUL AND ITS ATTRIBUTES 9. [ pra. 1 ] jIve NaM bhaMte ! sa- uTThANe sa-kamme sa-bale sa- vIrie sa-1 AyabhAveNaM jIvabhAvaM uvadaMsetIti vattavvaM siyA ? [u. ] haMtA, goyamA ! jIve NaM sa- - uTThANe jAva uvadaMsetIti vattavyaM siyA / bhagavatIsUtra ( 1 ) (330) Wan Wan Wan pha -purisakkAraparakkame Wan phra 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 Wan Wan Bhagavati Sutra (1) Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan f phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 9. [ pra. 1 ] bhagavan ! utthAna, karma, bala, vIrya aura puruSakAra - parAkrama vAlA jIva AtmabhAva 5 (apane utthAnAdi kriyAoM) se jIvabhAva (caitanya) ko prakaTa karatA hai; kyA aisA kahA jA sakatA hai ? 9. [Q. 1] Bhante ! Can it be stated that a soul (jiva ) endowed with inclination to rise (utthaan ), action (karma); strength (bal), potency (virya ) and self-exertion (purushahar-parakram) asserts its state of life (jiva bhaava or chetana) through self-expression (atma-bhaava or the intrinsic capacity of aforesaid activities)? Wan [u. ] hA~, gautama ! utthAna, karma, bala, vIrya aura puruSakAra - parAkrama se yukta jIva AtmabhAva se 5 jIvabhAva ko prakaTa karatA hai, aisA kahA jA sakatA hai| [Ans.] Yes, Gautam ! It can be stated that a soul (jiva ) endowed with inclination to rise (utthaan), ... and so on up to... asserts its state of life (jiva bhaava or chetana) through self-expression (atma-bhaava or the aforesaid activities). [pra. 2 ] se keNaTTeNaM jAva vattavvaM siyA ? [u.] goyamA ! jIve NaM anaMtANaM AbhiNibohiyanANapajjavANaM evaM suyanANapajjavANaM ohinANapajjavANaM maNapajjavanANapajjavANaM kevalanANapajjavANaM maiaNNANapajjavANaM suyaaNNANapajjavANaM vibhaMganANapajjavANaM cakkhudaMsaNapajjavANaM acakkhudaMsaNapajjavANaM ohidaMsaNapajjavANaM kevaladaMsaNapajjavANaM uvaogaM gacchai / uvaogalakkhaNe NaM jIve / se teNaTTeNaM evaM buccai - goyamA ! jIve NaM sauTThANe jAva vattavyaM siyA / [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA hai ki tathArUpa jIva AtmabhAva se jIvabhAva ko pradarzita karatA hai, aisA kahA jA sakatA hai ? [ u.] gautama ! jIva AbhinibodhikajJAna ke ananta paryAyoM, zrutajJAna ke ananta paryAyoM, manaH paryavajJAna ke ananta paryAyoM evaM kevalajJAna ke ananta paryAyoM ke tathA mati ajJAna, zruta- ajJAna, vibhaMga (avadhi) ajJAna ke ananta paryAyoM ke evaM cakSudarzana, acakSudarzana, avadhidarzana aura kevaladarzana ke ananta paryAyoM ke upayoga ko prApta karatA hai, kyoMki jIva kA lakSaNa ananta paryAyoM, avadhijJAna upayoga hai| isI kAraNa se, he gautama! aisA kahA jAtA hai ki utthAna, karma, bala, vIrya aura puruSakAra- pha parAkrama vAlA jIva, AtmabhAva se jIvabhAva (caitanya svarUpa) ko prakaTa karatA hai| [Ans.] Gautam ! A soul acquires the intent of application of infinite modes (paryayas) of Abhinibodhik jnana or Mati-jnana (sensory dvitIya zataka : dazama uddezaka (331) 2 45 46 47 45 5 555 55 55 555 5555955 5 5 55595555555595555555555952 [Q. 2] Bhante ! Why is it said that it can be stated that a soul (jiva) endowed with inclination to rise... and so on up to... asserts its state of 5 life through self-expression' ? phra Second Shatak: Tenth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra Wan Wan Wan Wan

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RWan fa fa ma )) )) )) ) ) ) ) )) )) ))) ))) ) b b b bv 1 knowledge or to know the apparent form of things appearing before they soul by means of five sense organs and the mind), infinite modes Wan (paryayas) of Shrut-jnana (scriptural knowledge), infinite modest (paryayas) of Avadhi-jnana (knowledge acquired through extrasensory perception of the physical dimension; something akin to clairvoyance), infinite modes (paryayas) of Manahparyav jnana (extrasensory y perception and knowledge of thought process and thought-forms of other y beings, something akin to telepathy); infinite modes of Mati-ajnana (ignorance related to sensory knowledge), Shrut-ajnana (ignorance of scriptural knowledge), Vibhang-jnana or Avadhi-ajnana (ignorance related to Avadhi-jnana or pervert Avadhi-jnana); and infinite modes of y Chakshu-darshan (visual perception), Achakshu-darshan (non-visual ! perception), Avadhi-darshan (extrasensory perception) and Keval-: darshan (all enveloping perception). This is because the unique attribute i of jiva (soul) is upayog (intent or sentience). That is why, Gautam ! It is said that 'it can be stated that a soul (jiva) endowed with inclination to rise... and so on up to... asserts its state of life through self-expression'. AkAzAstikAya ke bheda-prabheda CATEGORIES OF AKASHASTIKAYA 10. [pra. ] kaivihe NaM bhaMte ! AgAse paNNatte ? [u. ] goyamA ! duvihe AgAse paNNatte, taM jahA-loyAgAse ya aloyAgAse y| 10. [pra. ] bhagavan ! AkAza kitane prakAra kA hai? [u. ] gautama ! AkAza do prakAra kA hai, yathA-lokAkAza aura alokaakaash| 10. [Q.] Bhante ! Of how many types is akash (space)? [Ans.] Gautam ! Akash. (space) is of two types-Lokakash (occupied space; universe) and Alokakash (unoccupied space; space beyond). 11. [pra. ] loyAgAse NaM bhaMte ! kiM jIvA ? jIvadesA, jIvapadesA, ajIvA, ajIvadesA, ajIvapaesA ? OM [u. ] goyamA ! jIvA vi jIvadesA vi jIvapadesA vi, ajIvA vi ajIvadesA vi ajIvapadesA vi| je : + jIvA te niyamA egiMdiyA beiMdiyA teiMdiyA cariMdiyA paMceMdiyA anniNdiyaa| je jIvadesA te niyamA : egiMdiyadesA jAva anniNdiydesaa| je jIvapadesA te niyamA egidiyapadesA jAva anniNdiypdesaa| je ajIvA te duvihA paNNattA, taM jahA-rUvI ya arUvI y| je rUvI te caubihA paNNattA, taM jahAOM khaMdhA khaMdhadesA khaMdapadesA, paramANu pogglaa| je arUvI te paMcavihA paNNattA, taM jahA-dhammatthikAe, nodhammatthikAyassa dese, dhammatthikAyassa padesA, adhammatthikAe, noadhammatthikAyassa dese, adhammatthikAyassa padesA, addhaasme| vbvbvb vbvbvb vb vSHvb vbvb vbvnvb b b b b b b b b b b b b b b b t t 1 - 1 bhagavatIsUtra (1) (332) Bhagavati Sutra (1) -1 -

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5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95555555555555555555 55555555555555 F 45 11. [ pra. ] bhagavan ! kyA lokAkAza meM jIva haiM ? jIva ke deza haiM ? jIva ke pradeza haiM ? kyA ajIva haiM ? ajIva ke deza haiM? ajIva ke pradeza haiM ? 45 [u. ] gautama ! lokAkAza meM jIva bhI haiM, jIva ke deza bhI haiM, jIva ke pradeza bhI haiM; ajIva bhI haiM, ajIva ke deza bhI haiM aura ajIva ke pradeza bhI haiN| jo jIva haiM, ve niyamataH (nizcita rUpa se) ekendriya haiM, dvIndriya haiM, trIndriya haiM, caturindriya haiM, paMcendriya haiM aura anindriya haiN| Wan jo jIva ke deza haiM, ve niyamataH ekendriya ke deza haiM, yAvat anindriya ke deza haiN| jo jIva ke pradeza haiM, ve niyamataH ekendriya ke pradeza haiM, yAvat anindriya ke pradeza haiM / jo ajIva haiM, ve do prakAra ke haiN| yathA-rUpI 5 aura aruupii| jo rUpI haiM, unake cAra bheda haiN| yathA-skandha, skandhadeza, skandhapradeza aura paramANupudgala / jo arUpI haiM, unake pA~ca bheda haiM, ve isa prakAra haiM-dharmAstikAya, nodharmAstikAya kA deza, dharmAstikAya ke pradeza, adharmAstikAya, noadharmAstikAya kA deza, adharmAstikAya ke pradeza aura addhAsamaya / 11. [Q.] Bhante! Are there souls (jivas) in Lokakash (occupied space)? And also deshas (sections) of souls, and pradeshas (soul-space-points) of souls. Are there non-souls or matter (ajivas) in Lokakash (occupied space)? And also deshas (sections) of matter and pradeshas (paramanu) of matter? [Ans.] Gautam ! There are souls (jivas) in Lokakash (occupied space), Fideshas (sections; divisions; parts) of souls and pradeshas (soul-spacefi points) of souls. Also there are non-souls or matter (ajivas) in Lokakash (occupied space), deshas (sections) of matter and pradeshas (paramanu or ultimate-particle) of matter. As a rule the jivas are one-sensed (ekendriya), two-sensed (dvindriya), three-sensed (trindriya), four-sensed (chaturindriya), five-sensed (panchendriya), as well as devoid of senses For sense organs (anindriya). As a rule the sections (deshas) of jivas are deshas of one-sensed (ekendriya)... and so on up to... devoid of senses or sense organs (anindriya). As a rule the pradeshas of jivas are pradeshas of one-sensed (ekendriya)... and so on up to... devoid of senses or sense organs F (anindriya). The ajivas (matter) are of two types-with form (rupi) and formless (arupi). The rupis are of four types-skandh (aggregate of matter), skandh-desh (part of an aggregate), skandh-pradesh (smaller part of an aggregate) and paramanupudgal (ultimate particle of matter). The arupis are of five types-(1) Dharmastikaya (motion entity), there is no desh of Dharmastikaya; (2) pradeshas of Dharmastikaya; i (3) Adharmastikaya (inertia entity), there is no desh of Adharmastikaya (inertia entity); (4) pradeshas of Adharmastikaya (inertia entity); and (5) Addha-samaya (time). dvitIya zataka : dazama uddezaka (333) 1555555555555555555555555555555555555 Second Shatak: Tenth Lesson Wan Wan 5575 Wan Wan 55 455 Wan 457 Wan 55 45 55 475 Wan Wan 47 47 Wan

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F5F5555555555 $ $$ $$$$ 5555555555Ting Ting Ting Ting Ting Ting Si 55555555555555555555555555555 12. [pra. ] aloyagAse NaM bhaMte ! kiM jIvA ? pucchA taha ceva (su. 11) / [u. ] goyamA ! no jIvA jAva no ajiivppesaa| ege ajIvadavvadese aguruyalahue aNaMtehiM 9 aguruyalahuyaguNehiM saMjutte savvAgAse annNtbhaaguunne| 12. [pra. ] bhagavan ! kyA alokAkAza meM jIva haiM, yAvat ajIvapradeza haiM ? ityAdi pUrvavat pRcchaa| ma [u. ] gautama ! alokAkAza meM na jIva haiM, yAvat na hI ajIvapradeza haiN| vaha eka ajIvadravya deza hai, aguru-laghu hai tathA ananta aguru-laghu guNoM se saMyukta hai; (kyoMki lokAkAza sarvAkAza kA OM anantavA~ bhAga hai, ataH) vaha ananta bhAga kama sarvAkAzarUpa hai| 12. (Q.) Bhante ! Are there souls (jivas) in Alokakash (unoccupied Wan spacs) ?... and so on up to... and pradeshas (paramanu) of matter ? $ (as aforesaid) (Ans.) Gautam ! There are no souls (jivas) in Alokakash (unoccupied Wan space)?... and so on up to... and no pradeshas (paramanu) of matter ? It Wan is a desha (section) of non-soul entity, it is aguru-laghu (non-heavy-non\ light) and endowed with infinite aguru-laghu (non-heavy-non-light) attributes and it is infinite parts less than the whole space (this is s because Lokakash or occupied space is an infinite fraction of the whole space). vivecana : deza, pradeza-prastuta prasaMga meM deza kA artha hai-jIva yA ajIva ke buddhikalpita do, tIna Adi vibhAga; tathA pradeza kA artha hai-jIvadeza yA ajIvadeza ke buddhikalpita aise sUkSmatama vibhAga, jinake phira do ma vibhAga na ho skeN| skandha, skandhadeza, skandhapradeza, paramANupudgala-paramANuoM kA samUha 'skandha' kahalAtA hai| skandha ke do, tIna Adi bhAgoM ko skandhadeza kahate haiM, tathA skandha ke aise sUkSma aMza, jinake skandha rUpa meM phira vibhAga na ho sakeM, unheM skandhapradeza kahate haiM, 'paramANu' aise sUkSmatama aMzoM ko kahate haiM, jo skandhabhAva ko prApta ma nahIM hue-kisI se mile hue nahIM-svataMtra haiN| addhA-samaya-arthAt AvalikA muhUrta Adi kAla hai| Elaboration-Desh and pradesh-Here desh means imaginary sections of soul or matter, may be two, three or more. Pradesh means such 41 imaginary micro-sections of the said sections of soul or matter that cannot be further divided. Skandh, skandh-desh, skandh-pradesh and paramanupudgal-Skandh is aggregate of ultimate particles of matter. Skandh-desh are two, three or more larger parts of an aggregate of matter. Skandh-pradesh are minute parts of the said larger parts which cannot be further divided without loosing their identity as aggregates. amanupudgal are the ultimate particles of matter that have not become aggregates and exist independently. Addha-samaya is time and it includes various units of time, such as Avalika, Muhurt etc. 555555555554555555555555555555555555555555555555 bhagavatIsUtra (1) (334) Bhagavati Sutra (1)

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dharmAstikAya Adi kA pramANa DIMENSIONS OF DHARMASTIKAYAAND OTHERS 13. [pra. 1] dhammatthikAe NaM bhaMte ! ke mahAlae paNNatte ? [u. ] goyamA ! loe loyamette loyappamANe loyaphuDe loyaM ceva phusittANaM citttthi| 13. [pra. 1 ] bhagavan ! dharmAstikAya kitanA bar3A hai ? [u. ] gautama ! dharmAstikAya lokarUpa hai, arthAt lokamAtra hai, loka-pramANa hai, loka se spRSTa hai aura loka ko hI sparza karake rahA rahA huaa| 4i 13. (Q. 1] Bhante ! How large is Dharmastikaya (motion entity)? [Ans.] Gautam ! Dharmastikaya (motion entity) is like Lok (LokOM matra), it is as large as Lok (Lok-praman), it is touched by Lok (Lok+ sprisht) and it exists touching Lok. [ 2 ] evaM adhammatthikAe, loyAgAse, jIvatthikAe, poggltthikaae| paMca vi ekkaabhilaavaa| [ 2 ] isI prakAra adharmAstikAya, lokAkAza, jIvAstikAya aura pudgalAstikAya ke sambandha meM bhI samajha lenA caahie| ina pA~coM ke sambandha meM eka samAna abhilApa (pATha) hai| ___ [2] The same holds good for Adharmastikaya (inertia entity), fi Lokakash (occupied space), Jivastikaya (soul entity) and Pudgalastikaya (matter entity). The same statement should be repeated for these five. 5 dharmAstikAya Adi kI sparzanA TOUCH OF DHARMASTIKAYA AND OTHERS 14. [pra. ] aholoe NaM bhaMte ! dhammatthikAyassa kevaiyaM phusati ? ___ [u. ] goyamA ! sAtiregaM addhaM phusi| 14. [pra. ] bhagavan ! dharmAstikAya ke kitane bhAga ko adholoka sparza karatA hai ? [u. ] gautama ! adholoka dharmAstikAya ke Adhe se kucha adhika bhAga ko sparza karatA hai| 14. (Q.) Bhante ! What portion of Dharmastikaya (motion entity) is touched by the lower world (Adholok)? / (Ans.) Gautam ! The lower world (Adholok) touches slightly more 5 than half of Dharmastikaya (motion entity). 15.[pra. ] tiriyaloe NaM bhaMte ! pucchaa0| [ u. ] goyamA ! asaMkhejjaibhAgaM phusi| 15. [pra. ] bhagavan ! dharmAstikAya ke kitane bhAga ko tiryagloka sparza karatA hai ? pRcchaa0| [u. ] gautama ! tiryagloka dharmAstikAya ke asaMkhyeya bhAga ko sparza karatA hai| t t h t t n t t t t t t t t t t t v- y- y- y- dvitIya zataka : dazama uddezaka (335) Second Shatak : Tenth Lesson

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tt******************tmimimimimimimimimimimimimimimimittmi****t**** Wan 16. [Q.] Bhante 5 touched by the upper world (Urdhvalok)? phra Wan phra 15. [Q.] Bhante ! What portion of Dharmastikaya (motion entity) is touched by the transverse world (Tiryaklok)? Gautam ! The [Ans.] transverse world (Tiryaklok) touches innumerable fraction of Dharmastikaya (motion entity). 16. [ pra. ] uDDhaloe NaM bhaMte ! pucchA0 / [ u. ] goyamA ! desoNaM addhaM phusai / 16. [ pra. ] bhagavan ! dharmAstikAya ke kitane bhAga ko Urdhvaloka sparza karatA hai ? [ u. ] gautama ! Urdhvaloka dharmAstikAya ke dezona (kucha kama ) ardha-bhAga ko sparza karatA hai| What portion of Dharmastikaya (motion entity) is [Ans.] Gautam ! The upper world (Urdhvalok) touches slightly less than half of Dharmastikaya (motion entity). savvaM [ u. ] gautama ! yaha ratnaprabhA pRthvI, dharmAstikAya ke saMkhyAta bhAga ko sparza nahIM karatI, apitu asaMkhyAta bhAga ko sparza karatI hai, isI prakAra saMkhyAta bhAgoM ko, asaMkhyAta bhAgoM ko yA samagra dharmAstikAya ko sparza nahIM krtii| 17. [Q.] Bhante ! Does this Ratnaprabha prithvi (the first hell) tcuch countable fraction, or innumerable fraction, or countable fractions, or innumerable fractions, or the whole of Dharmastikaya (motion entity)? [Ans.] Gautam ! This Ratnaprabha prithvi (the first hell ) does not touch countable fraction but innumerable fraction of Dharmastikaya (motion entity). Also it does not touch countable fractions, or innumerable fractions, or the whole of Dharmastikaya (motion entity). 18. [ pra. ] imIse NaM bhaMte ! rayaNappabhAe puDhavIe ghaNodahI dhammatthikAyassa kiM saMkhejjaibhAgaM phusati ? bhagavatIsUtra (1) no (336) Bhagavati Sutra (1) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra Wan 17. [ pra. ] imA NaM bhaMte ! rayaNappabhA puDhavI dhammatthikAyassa kiM saMkhejjaibhAgaM phusai ? 5 asaMkhejjaibhAgaM phusai ? saMkhijje bhAge phusai ? asaMkhejje bhAge phusai ? savvaM phusai ? [ u. ] goyamA ! No saMkhejjaibhAgaM phusai, asaMkhejjaibhAgaM phusai, No saMkhejje0, No asaMkhejje0, sai / 17. [ pra. ] bhagavan ! yaha ratnaprabhA pRthvI, kyA dharmAstikAya ke saMkhyAta bhAga ko sparza karatI hai, yA asaMkhyAta bhAga ko sparza karatI hai, athavA saMkhyAta bhAgoM ko, yA asaMkhyAta bhAgoM ko sparza karatI hai 5 athavA samagra ko sparza karatI hai ? Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan 5 Wan

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955555555555555555555555555555555 [u. ] jahA rayaNappabhA (su. 17) tahA ghaNodahi-ghaNavAta-taNuvAyA vi| 18. [pra. ] bhagavan ! ratnaprabhApRthvI kA ghanodadhi, dharmAstikAya ke saMkhyeya bhAga ko sparza karatA hai; yAvat samagra dharmAstikAya ko sparza karatA hai ? ityAdi pRcchaa| __ [u. ] gautama ! jisa prakAra ratnaprabhApRthvI ke lie kahA gayA hai, usI prakAra ratnaprabhApRthvI ke ghanodadhi ke viSaya meM samajhanA cAhie aura usI taraha ghanavAta aura tanuvAta ke viSaya meM bhI samajhanA caahie| ___18. [Q.] Bhante ! Does the Ghanodadhi (section of dense water) of this Ratnaprabha prithvi (the first hell) touch countable fraction... and so on up to... the whole of Dharmastikaya (motion entity)? ___ [Ans.] Gautam ! As has been stated about Ratnaprabha prithvi (the first hell) so should be taken for the Ghanodadhi (section of dense water) of Ratnaprabha prithvi. The same should also be taken for Ghanavaat (dense air) and Tanuvaat (rarefied air). 19. [pra. 1 ] imIse NaM bhaMte ! rayaNappabhAe puDhavIe ovAsaMtare dhammatthikAyassa kiM saMkhejjai bhAgaM phusati, asaMkhejaibhAgaM phusai jAva (su. 17) savvaM phusi| [u. ] goyamA ! saMkhejjaibhAgaM phusai, No asaMkhejjaibhAgaM phusai, nosaMkhejje, no asaMkhejje, no sabbaM phusi| 19. [pra. 1] bhagavan ! isa ratnaprabhApRthvI kA avakAzAntara kyA dharmAstikAya ke saMkhyeya bhAga ko sparza karatA hai, athavA asaMkhyeya bhAga ko sparza karatA hai| yAvat sampUrNa dharmAstikAya ko sparza karatA hai? [u. ] gautama ! isa ratnaprabhApRthvI kA avakAzAntara, dharmAstikAya ke saMkhyeya bhAga ko sparza karatA hai, kintu asaMkhyeya bhAga ko, saMkhyeya bhAgoM ko, asaMkhyeya bhAgoM ko tathA sampUrNa dharmAstikAya ko sparza nahIM krtaa| ___19. [Q. 1] Bhante ! Does the avakashantar (intervening space) of this Ratnaprabha prithvi (the first hell) touch countable fraction, or innumerable fraction... and so on up to... the whole of Dharmastikaya (motion entity)? (Ans.] Gautam ! The avakashantar of this Ratnaprabha prithvi (the first hell) touches countable fraction of Dharmastikaya (motion entity) but not innumerable fraction, or countable fractions, or innumerable fractions, or the whole of Dharmastikaya (motion entity). [ 2 ] ovAsaMtarAiM sabbAiM jahA rynnppbhaae| [ 2 ] isI taraha samasta avakAzAntaroM ke sambandha meM kahanA caahie| | dvitIya zataka : dazama uddezaka (337) Second Shatak : Tenth Lesson 555555555555555555555555555555555555

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25959595959595955555 5 5 5 5 5 55955 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 2 phaphaphaphaphaphaphaphaphapha Wan phra Wan Wan Wan Wan Wan [2] The same should be repeated for all intervening spaces. 20. jahA rayaNappabhAe puDhavIe vattavvayA bhaNiyA evaM jAva ahesattamAe / 20. jaise ratnaprabhA pRthvI ke viSaya meM kahA, vaise hI yAvat nIce sAtavIM pRthvI taka kahanA cAhie / Wan 20. What has been said about Ratnaprabha prithvi should be repeated for all the lower prithvis (hells) up to the seventh one. 21. jaMbudIvAiyA dIvA, lavaNasamuddAiyA samuddA evaM sohamme kappe jAva Isipa bhArA - puDhavIe / ee savve vi asaMkhejjaibhAgaM phusati, sesA paDisehiyavyA / 5 haiM aura zeSa saba dharmAstikAya ke asaMkhyeya bhAga kA sparza karate haiM / 22. evaM adhmmtthikaae| evaM loyAgAse vi| gAhA-puDhavodahI ghaNa taNU kappA gevejja'NuttarA siddhI / saMkhejjaibhAgaM aMtaresu sesA asaMkhejjA // 1 // // bitIya sae : dasamo uddeso samatto // // biiyaM sayaM samattaM // 21. tathA jambUdvIpa Adi dvIpa aura lavaNasamudra Adi samudra saudharmakalpa se lekara ISatprAgbhArA pRthvI taka ye sabhI dharmAstikAya ke asaMkhyeya bhAga ko sparza karate haiN| zeSa bhAgoM kI sparzanA kA niSedha karanA caahie| 22. jisa taraha dharmAstikAya kI sparzanA kahI, usI taraha adharmAstikAya aura lokAkAzAstikAya kI sparzanA ke viSaya meM bhI kahanA cAhie / (gAthA kA artha) pRthvI, ghanodadhi, ghanavAta, tanuvAta, kalpa, graiveyaka, anuttara, siddhi ( ISatprAgbhArA pRthvI) tathA sAta avakAzAntara, inameM se avakAzAntara to dharmAstikAya ke saMkhyeya bhAga kA sparza karate 21. Also, Jambu dveep and other continents, Lavan samudra and other oceans, and Saudharma kalp and beyond up to Ishatpragbhara prithvi (the abode of Siddhas), all these touch innumerable fraction of Dharmastikaya (motion entity). Touching of other fractions should be negated. 22. What has been said about touch of Dharmastikaya (motion entity ) should also be repeated for the touch of Adharmastikaya (inertia entity) and Lokakashastikaya (occupied space). Verse-- Out of Prithvi, Ghanodadhi, Ghanavaat, Tanuvaat, Kalp, 5 Graiveyak, Anuttar, Siddhi (Ishatpragbhara prithvi) and seven Avakashantars, the Avakashantars touch countable fraction of Bhagavati Sutra (1) bhagavatIsUtra (1) (338) phaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphapha

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phra * Fi k phra Dharmastikaya (motion entity) and all the others touch innumerable fraction of Dharmastikaya (motion entity). // dvitIya zataka samApta // Elaboration-Dharmastikaya (motion entity) pervades the whole Lok (occupied space; universe) measuring 14 Rajjus (a conceptual unit of linear measure) and the dimension of the lower world (Adholok) is a little more than 7 Rajjus. Therefore the lower world (Adholok) touches slightly more than half of Dharmastikaya (motion entity). The transverse world (Tiryaklok) is in the middle and its size is 1,800 Yojans, whereas the size of Dharmastikaya (motion entity) is innumerable Yojans. Therefore the transverse world (Tiryaklok) touches innumerable fraction of Dharmastikaya (motion entity). The size of the upper world (Urdhvalok) is a little less than 7 Rajjus and that of Dharmastikaya (motion entity) is 14 Rajjus. Therefore, the upper world (Urdhvalok) touches slightly less than half of Dharmastikaya (motion entity). END OF THE TENTH LESSON OF THE SECOND SHATAK * END OF THE SECOND SHATAK (CHAPTER TWO ) * vivecana : dharmAstikAya caturdaza rajjupramANa samagra lokavyApI hai aura adholoka kA parimANa sAta rajju se kucha adhika hai| isIlie adholoka dharmAstikAya ke Adhe se kucha adhika bhAga kA sparza karatA hai / tiryagloka 5 madhya meM hai usakA parimANa 1,800 yojana hai aura dharmAstikAya kA parimANa asaMkhyeya yojana kA hai| isalie ka tiryagloka dharmAstikAya ke asaMkhyeya bhAga kA sparza karatA hai| Urdhvaloka dezona sAta rajju-parimANa hai aura dharmAstikAya caudaha rajju-parimANa hai| isalie Urdhvaloka dharmAstikAya ke dezona ardha-bhAga kA sparza karatA hai| // dvitIya zataka : dazama uddezaka samApta // dvitIya zataka : dazama uddezaka (339) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 2455555655555555 5 5 5 5 5 5555555555955555 5 55 55 2 Second Shatak: Tenth Lesson Wan Wan Wan Wan phra .

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B) ))) )) ) ) ))) ) )) ) )) ))) ))) ))) tRtIya zataka : prathama uddezaka THIRD SHATAK (Chapter Three) : FIRST LESSON Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting fagodon VIKURVANA (TRANSMUTATION) tRtIya zataka kI saMgrahaNI gAthA COLLATIVE VERSE 1. kerisa viuvvaNA, 2. camara, 3 kiriya, 4-5. jANitthi, 6. nagara, 7. pAlA y|| 8. ahivai, 9. iMdiya, 10. parisA taiyammi sae dsuddesaa||1|| 1. tRtIya zataka meM dasa uddezaka haiM-prathama meM camarendra kI vikurvaNA-zakti sambandhI praznottara haiM, dUsare meM camarendra ke utpAta kI ghaTanA, tRtIya meM kriyAoM kI prarUpaNA, caturtha meM kyA deva dvArA vikurvita yAna ko kyA sAdhu jAnatA hai ? ityAdi prazna, pA~caveM meM sAdhu dvArA bAhya pudgaloM ko grahaNa karake strI OM Adi ke rUpoM kI vikurvaNA-sambandhI praznottara haiM, chaThe meM nagara-sambandhI varNana, sAtaveM meM lokapAla+ viSayaka carcA hai, AThaveM meM adhipati-sambandhI varNana, nauveM meM indriyoM ke sambandha meM vicAraNA aura - dasaveM uddezaka meM camarendra kI pariSad (sabhA) kA varNana hai| 1. The third chapter (shatak) has ten lessons (uddeshak). The first has questions about Chamrendra's power of transmutation (vikurvana). The second has the incident of Chamrendra's mischief. The third i discusses actions and fourth is about the possibility of an ascetic knowing about a vehicle created by a Dev and other such questions. The fifth has questions and answers about an ascetic acquiring outside matter and creating various forms including that of a woman. The sixth has description of city etc. The seventh has discussion about Lok-pal. The eighth is about overlords, the ninth about sense organs and the tenth describes the assembly of Chamarendra. These are the ten lessons of the third chapter. OM upodghAta INTRODUCTION 2. teNaM kAleNaM teNaM samaeNaM 'moyA' nAmaM nagarI hotthaa| vnnnno| tIse NaM moyAe nagarIe bahiyA Wan uttarapurasthime disIbhAge NaM naMdaNe nAmaM ceie hotthaa| vnnnno| teNaM kAleNaM teNaM samaeNaM sAmI samosaDhe parisA niggcchti| paDigayA prisaa| ma 2. usa kAla aura usa samaya meM 'mokA' nAma kI nagarI thii| nagara vrnnn| usa nagarI ke bAhara uttara-pUrva ke dizA bhAga meM nandana nAma kA caitya thaa| caitya vrnnn| usa kAla usa samaya meM zramaNa OM bhagavAna mahAvIra vahA~ pdhaare| pariSad (unake darzanArtha) niklii| (bhagavAna kA dharmopadeza sunakara) ma pariSad vApasa calI gii| bhagavatIsUtra (1) (340) Bhagavati Sutra (1)

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6955 5 55 55 5955 5 5 5 5 5955 55 5 5 5 5 5 5 5 5 5 5 5 5 55 5 2. During that period of time there was a city called Moka. Description (of the city). In the north-eastern direction outside the city there was a Chaitya (temple complex) called Nandan. Description (of the Chaitya). During that period of time Shraman Bhagavan Mahavir arrived there. People came out (to attend ). ( After listening to Bhagavan's sermon) the assembly dispersed. camarendra kI Rddhi-viSayaka prazna CHAMARENDRA'S OPULENCE 3 . [ pra. ] teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa docce aMtevAsI aggibhUI nAmaM aNagAre gotame gotteNaM sattussehe jAva pajjuvAsamANe evaM vayAsI- camare NaM bhaMte ! asuriMde asurarAyA mahiDDI ? kemahajjutIe ? kemahAbale ? kemahAyase ? kemahAsokkhe ? kemahANubhAge ? kevatiyaM ca NaM pabhU vikuvvittae ? [u. ] goyamA ! camare NaM asuriMde asurarAyA mahiDDIe jAva mahANubhAge / se NaM tattha cottIsAe bhavaNAvAsasayasahassANaM, causaTThIe sAmANiyasAhassINaM, tAyattIsAe tAyattIsagANaM jAva viharai / emaDIe jAva emahANubhAge / evatiyaM ca NaM pabhU vikuvvittae - se jahAnAmae juvatI juvANe hattheNaM hatthe gehejjA, cakkassa vA nAbhI aragAuttAsiyA, evAmeva goyamA ! camare asuriMde asurarAyA vevyasamugdhANaM samohaNNati, samohaNittA saMkhejjAI joaNAI daMDaM nisirati, taM jahA - rayaNANaM jAva riTThANaM, ahAbAyare poggale parisADei, parisADittA ahAsuhume poggale pariyAei, pariyAittA doccaM pi vevviyasamugdhAeNaM samohaNNati, samohaNittA pabhU NaM goyamA ! camare asuriMde asurarAyA kevalakappaM jaMbuddIvaM dIvaM bahUhiM asurakumArehiM devehiM devIhi ya AiNNaM vitikiNNaM uvatthaDaM saMthaDaM phuDaM avagADhAvagADhaM karettae / aduttaraM ca NaM goyamA ! pabhU camare asuriMde asurarAyA tiriyamasaMkhejje dIva - samudde bahUhiM asurakumArehiM devehiM devIhi ya AiNNe vitikiNNe uvatthaDe saMthaDe phuDe avagADhAvagADhe karettae / esa NaM goyamA ! camarassa asurridassa asuraraNNo ayameyArUve visae visayamette buie; No ceva NaM saMpattI vikuvviMsu vA, vikuvvati vA, vikuvvissati vA / 3. [ pra. ] usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra ke dvitIya antevAsI (ziSya) agnibhUti nAmaka anagAra ( gaNadhara ) jinakA gautama gotra thA, jo sAta hAtha U~ce the, yAvat ( aupapAtikasUtra - kathita vizeSaNoM se yukta ) ( bhagavAna kI) paryupAsanA karate hue isa prakAra bole"bhagavan ! asuroM kA indra asurarAja camarendra kitanI mahAn Rddhi vAlA hai? kitanI mahAn ghutikAnti vAlA hai? kitane mahAn bala se sampanna hai ? kitanA mahAn yazasvI hai? kitane mahAn sukhoM va kitane mahAn prabhAva vAlA hai aura vaha kitanI vikurvaNA karane meM samartha hai ?" [ u. ] gautama ! asuroM kA indra asurarAja camara mahAn Rddhi vAlA hai yAvat mahAprabhAvazAlI hai| vaha camaracaMcA rAjadhAnI meM cauMtIsa lAkha bhavanAvAsoM para, cauMsaTha hajAra sAmAnika devoM para aura tetIsa tRtIya zataka : prathama uddezaka (341) phaphaphaphaphaphaphaphaphapha Third Shatak: First Lesson

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05555555 5.45 55 45 45 45 5.45 45 45 45 45 5 55 5.45 45 45 45 45 45 55555555555550 fa trAyastriMzaka devoM para Adhipatya karatA huA yAvat vicaraNa karatA hai| (arthAt-) vaha camarendra itanI mahAn Rddhi vAlA hai, yAvat aise mahAprabhAva vAlA hai; tathA usakI vikriyA karane kI zakti isa prakAra Wan hai-he gautama ! jaise-koI yuvA puruSa (apane) hAtha se yuvatI strI ke hAtha ko (dRr3hatApUrvaka) pakar3atA hai, . athavA jaise-gAr3I ke pahiye (cakra) kI dhurI (nAbhi) AroM se acchI taraha jur3I huI evaM susambaddha hotI hai hai, isI prakAra asurendra asurarAja camara, vaikriya-samudghAta karatA hai, samudghAta karake zarIra se hai saMkhyAta yojana lambA daNDa nikAlatA hai tathA usake dvArA karketana ratnoM ke, yAvat riSTa ratnoM ke sthUla ke (asAra) pudgaloM ko jhaTaka detA hai aura sUkSma pudgaloM ko grahaNa karatA hai| phira dUsarI bAra vaikriya OM samudghAta karatA hai| (aisI prakriyA se) he gautama ! vaha asurendra asurarAja camara-bahuta-se (svazarIra pramANa) asurakumAra devoM aura (asurakumAra-) deviyoM dvArA (isa tiryagloka meM) paripUrNa jambUdvIpa OM nAmaka dvIpa ko AkIrNa (vyApta), vyatikIrNa (mizrita ekIbhUta), upastIrNa (AcchAdita), saMstIrNa (samagra ke rUpa meM AcchAdita), spRSTa (chUtA huA), gAr3hAvagAr3ha karane (ThasAThasa bharane meM samartha hai| he gautama ! isake ke uparAnta vaha asurendra asurarAja camara, aneka asurakumAra-deva-deviyoM dvArA isa tiryagloka meM bhI OM asaMkhyAta dvIpoM aura samudroM taka ke sthala ko AkIrNa, vyatikIrNa, upastIrNa, saMstIrNa, spRSTa aura gAr3hAvagAr3ha kara sakatA hai| (arthAt-camarendra apanI vaikriya zakti se dUsare rUpa itane adhika vikurvita kara sakatA hai, jinase asaMkhya dvIpa-samudroM taka kA sthala bhara jAtA hai|) __ he gautama ! asurendra asurarAja camara kI aisI (pUrvokta prakAra kI) zakti hai, yaha viSaya mAtra hai, parantu kriyAtmaka dRSTi se camarendra ne isa zakti kI samprApti se kabhI (itane rUpoM kI) vikurvaNA kI nahIM, OM na hI karatA hai, aura na hI kregaa| 3. (Q.) During that period of time Agnibhuti Anagar, the second senior disciple of Bhagavan Mahavir, who belonged to the Gautam clan, who was seven cubits tall... and so on (was endowed with virtues as mentioned in Aupapatik Sutra) up to... while indulging in worship (of Bhagavan) he submitted-Bhante ! How great is the opulence (riddhi) of Chamarendra, the Indra (overlord) of Asurs ? How great is his radiance (dyuti)? How great is his strength (bal) ? How great is his fame (yash) ? How great are his pleasures ? How great is his influence ? And how much is his capacity of transmutation (vikurvana)? [Ans.] Gautam ! Chamarendra, the Indra (overlord) of Asurs has great opulence... and so on up to... influence. Reigning over sixty four thousand Samanik Devs (gods of same status) and thirty three Trayastrinshak Devs (gods qualified to be priests or ministers)... and so on up to... he lives in his capital city Chamarchancha. (In other words---) that Chamarendra is endowed with such great opulence... and so on up to... influence, and his capacity of transmutation (vikurvana) is as bhagavatIsUtra (1) (342) Bhagavati Sutra (1)

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85555555555555555555555555555555555559 5555 kakakakaka)))))55555555555555555555555555 4 follows-Chamarendra performs Vaikriya Samudghat and from his body creates a countable Yojans long rod, ejects gross (worthless) particles and acquires fine particles of gems like Karketan... and so on up to... Risht. After this he once again performs Vaikriya Samudghat. O Gautam ! With this process that Chamarendra, the overlord of Asurs, has the power to Wan pervade (akirna), merge (vyatikirna), enshroud (upastirna), envelope (samstirna), touch (sprisht) and tightly pack (gaadhavagaadh) the whole of Jambudveep continent (in this transverse world) with numerous Asur Kumar gods and goddesses (thus created and matching the size of his body), exactly like a young man tightly holds the hand of a young woman or as spokes of a wheel are tightly held by its axle. Moreover, O Gautam ! That Chamarendra, the overlord of Asurs, has the power to pervade (akirna), merge (vyatikirna), enshroud (upastirna), envelope (samstirna), touch (sprisht) and tightly pack (gaadhavagaadh) an area covering innumerable islands and seas in this transverse world with numerous Asur Kumar gods and goddesses. (This means that with his power of transmutation Chamarendra can create so many forms that are enough to fill an area covering innumerable islands and seas.) However, Gautam ! The aforesaid great power of Chamarendra, the overlord of Asurs is theoretical. In practice Chamarendra has never performed transmutation (to aforesaid extant), neither he does, nor will 4 he do. kI vivecana : devanikAya meM dasa koTi ke deva-(1) indra, (2) sAmAnika, (3) trAyastriMza, (4) pAriSadya, (5) AtmarakSaka, (6) lokapAla, (7) anIka, (8) prakIrNaka, (9) Abhiyogya, aura (10) kilvissik| ye dasa ke bheda pratyeka devanikAya meM hote haiM, kintu vyantara aura jyotiSka devoM meM trAyastriMza aura lokapAla nahIM hote| dasoM 5 meM se yahA~ pA~ca kA ullekha hai, unake artha isa prakAra haiM-(1) indra-anya devoM se asAdhAraNa aNimAdi guNoM se suzobhita tathA sAmAnika Adi sabhI prakAra ke devoM kA svaamii| (2) sAmAnika-AjJA aura aizvarya ke sivAya 5 Ayu, vIrya, parivAra, bhoga-upabhoga Adi meM indra ke samAna Rddhi vaale| (3) trAyastriMza-jo deva maMtrI aura ke purohita kA kAma karate haiM, ye saMkhyA meM 33 hI hote haiN| (4) lokapAla-ArakSaka ke samAna arthacara, loka - (janatA) kA pAlana-rakSaNa karane vaale| (5) AtmarakSaka-jo aMgarakSaka ke samAna zastra dhAraNa kiye indra kI rakSA %meM khar3e rahate haiN| F Elaboration--In the divine genus (Dev-nikaya) there are ten classes of gods-(1) Indra, (2) Samanik, (3) Trayastrinshak, (4) Parishadya, (5) Atmarakshak, (6) Lok-pal, (7) Aneek, (8) Prakirnak, (9) Aabhiyogya, F and (10) Kilvishik. This is applicable to all divine genuses except that F Vyantar and Jyotishk genuses do not have Trayastrinshak and Lok-pal nAmA tRtIya zataka:prathama uddezaka (343) Third Shatak : First Lesson

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phaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan Wan Wan phaphaphaphaphaphaphapha Wan gods. Of these ten, five find mention here - (1) Indra -- overlord of all other classes of gods, including Samanik and endowed with great powers like Anima (power of miniaturization). (2) Samanik-other than wealth and reign they command the same status as Indra in terms of life-span, potency, retinue and comforts. (3) Trayastrinshak-they act as ministers and priests of the overlords and are 33 in number (4) Lok- 5 pal-they are protectors and supporters of people as governors different directions. (5) Atmarakshak-equipped with weapons they attend Indras as personal guards. 4. [ pra.] jati NaM bhaMte ! camare asuriMde asurarAyA emahiDDhIe jAva evaiyaM ca NaM pabhU camarassa NaM bhaMte ! asurridassa asuraraNNo sAmANiyA devA kemahiDDhIyA jAva kevatiyaM ca NaM pabhU vikuvvittae ? [u. ] goyamA ! camarassa asuriMdassa asuraraNNo sAmANiyA devA mahiDDhIyA jAva mhaannubhaagaa| te NaM tattha sANaM sANaM bhavaNANaM, sANaM sANaM sAmANiyANaM, sANaM sANaM aggamahisINaM, jAva divvAiM bhogabhogAI bhuMjamANA viharaMti / emahiDUDhIA jAva evatiyaM ca NaM pabhU vikuvvittae aduttaraM ca NaM goyamA ! pabhU camarassa asuriMdassa asuraraNNo egamege sAmANiyadeve tiriyamasaMkhejje dIva - samudde bahUhiM asurakumArehiM devehiM devIhi ya AiNNe vitikiNNe uvatthaDe saMthaDe phuDe avagADhAvagADhe karettae / esa NaM goyamA ! camarassa asurridassa asuraraNNo egamegassa sAmANiyadevassa ayameyArUve visae 5 visayamette buie, No ceva NaM saMpattIe vikuvviMsu vA vikuvvati vA vikuvvissati vA / 4. [ pra. ] bhagavan ! asurendra asurarAja camara jaba ( itanI ) aisI mahAna Rddhi vAlA hai, itanI vikurvaNA karane meM samartha hai, taba bhagavan ! usa asurarAja asurendra camara kitanI bar3I Rddhi hai, yAvat ve kitanI vikurvaNA karane meM samartha haiM ? of vikuvvittae, phra se nAma juvati juvANaM hattheNaM hatthe geNhejjA, cakkassa vA nAbhI arassauttA siyA, evAmeva goyamA ! camarassa asuriMdassa asuraNNo egamege sAmANie deve veuvviyasamugdhAeNaM samohaNNai, samohaNittA jAva doccaM pi veuvviyasamugdhAeNaM samohaNNai, pabhU NaM gotamA ! camarassa asuriMdassa 5 asuraraNo egamege sAmANie deve kevalakappaM jaMbuddIvaM dIvaM bahUhiM asurakumArehiM devehiM devIhi ya AiNNaM vitikiNaM uvatthaDa thaDaM phuDaM avagADhAvagADhaM karettae / bhagavatIsUtra (1) (344) phra 25545555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 - [u. ] gautama ! asurendra asurarAja camara ke sAmAnika deva, mahatI Rddhi vAle haiM, yAvat phra mahAprabhAvazAlI haiN| ve vahA~ apane-apane bhavanoM para, apane-apane sAmAnika devoM para tathA apanI- 5 apanI agramahiSiyoM para Adhipatya karate hue, yAvat devaloka sambandhI bhogoM kA upabhoga karate hue vicarate haiN| ve isa prakAra kI mahAn Rddhi vAle haiM, yAvat itanI vikurvaNA karane meM samartha haiM phra yAvat sAmAnika devoM kI phra 'gautama ! vikurvaNA karane ke lie asurendra asurarAja camara kA eka-eka sAmAnika deva, vaikriya samudghAta dvArA samudghAta kriyA karatA hai| yAvat dUsarI bAra bhI vaikriya samudghAta dvArA samavahata hotA. Bhagavati Sutra (1) phra Wan 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 55 2 Wan

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hAtha pkdd'e| | yuvaka-yuvatI pratirUpoM se bharA jambUdvIpa AOODW 00 000 camarendra kI vikurvaNA zakti awwal LEAKER 1009 dhurI para ghUmatA pahiyA vaikriya karatA deva Smin nep 7

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| citra paricaya-7 Illustration No.7 camarendra kI vikurvaNA zakti (1) jambUdvIpa ko apane rUpoM se bharanA-asurarAja camara tathA usake anya devoM kI vikurvaNA zakti itanI prakhara hai ki vaha yadi cAhe to apane jaise agaNita pratirUpoM se tathA vividha prakAra ke deva devi pratirUpoM se isa jambUdvIpa ko ThasAThasa bhara sakatA hai| itanA hI nahIM, isI prakAra ke asaMkhya dvIpa samudroM vAle sampUrNa tiryak loka ko ThasAThasa bhara sakatA hai| ye vaikriya kRta rUpa usake asalI rUpa se bhinna hote hue bhI usake sAtha saMlagna dikhAI dete haiN| jaise ki (1) kisI mele meM koI yuvaka kAmodraka avasthA meM kisI yuvatI kA hAtha pUrI dRr3hatA va pragAr3hatA se pakar3akara calatA hai to dUra se ve donoM bhinna hote hue bhI ekAkAra dikhAI dete haiM, (2) jaise gAr3I ke pahiye kI dhurI (nAbhi) AroM-pahiyoM (cakkoM) se bhinna hote hue bhI susambaddha dikhAI par3atI hai| -zataka 3, u. 1, sUtra 3-5 CHAMARENDRA'S CAPACITY OF TRANSMUTATION (1) Filling Jambu continent-Chamarendra, the king of Asurs, and his subordinate gods are endowed with such great capacity of transmutation that they can tightly pack the whole of Jambudveep continent with numerous forms in their likeness and that of a variety of gods and goddesses. Moreover, he can also tightly pack an area covering innumerable islands and seas in this transverse world. These transmuted forms. although separate, appear to be attached to him. It is exactly like-(1) a young man and a young woman in love tightly holding each other's hands in a fare appear to be united and (2) the spokes of a wheel are tightly held by its axle appear to be welded together. -Shatak 3, lesson 1, Sutra 3-5 55555555$$$$$$$ $$ $$ $$$$$$$59

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h55555555555555555555555555555555555 hai| jaise koI yuvA puruSa apane hAtha se yuvatI strI ke hAtha ko (kasakara) pakar3atA (huA calatA) hai, to ve donoM dRr3hatA se saMlagna mAlUma hote haiM athavA jaise gAr3I ke pahiye kI dhurI (nAbhi) AroM se susambaddha hotI hai, isI prakAra asurendra asurarAja camara kA pratyeka sAmAnika deva isa sampUrNa jambUdvIpa nAmaka dvIpa ko bahuta-se asurakumAra devoM aura deviyoM dvArA AkIrNa, vyatikIrNa, upastIrNa, saMstIrNa, spRSTa, aura gAr3hAvagAr3ha kara sakatA hai| isake uparAnta he gautama ! asurendra asurarAja camara kA eka-eka sAmAnika deva, isa tiryagloka ke asaMkhya dvIpoM aura samudroM taka ke sthala ko bahuta-se asurakumAra devoM aura deviyoM se AkIrNa, vyatikIrNa, upastIrNa, saMstIrNa, spRSTa aura gAr3hAvagAr3ha kara sakatA hai| (arthAtvaha itane rUpoM kI vikurvaNA karane meM samartha hai ki asaMkhya dvIpa-samudroM taka kA sthala una vikurvita deva-deviyoM se ThasAThasa bhara jaaye|) he gautama ! asurendra asurarAja camara ke pratyeka sAmAnika deva meM itanI vikurvaNA karane kI zakti hai, vaha zaktimAtra hai, parantu kriyAtmaka rUpa meM usane na to kabhI vikurvaNA kI hai, na hI karatA hai aura na hI kregaa|' ___ 4. [Q.] Bhante ! When so great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Chamarendra, the Indra (overlord) of Asurs, then how great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Samanik Devs of Chamarendra, the Indra (overlord) of Asurs? ___ [Ans.] Gautam ! Samanik Devs (gods of same status) of Chamarendra, the Indra (overlord) of Asurs have great opulence... and so on up to... influence. Reigning over their abodes, Samanik Devs (gods of same status) and their respective chief queens (Agramahishis)... and so on up to... live enjoying their divine pleasures and comforts. They are endowed with such great opulence... and so on up to... influence and their capacity of transmutation (vikurvana) is as follows-Gautam ! For performing transmutation (vikurvana) each Samanik Dev (god of same status) of Chamarendra, the overlord of Asurs, performs Samudghat employing his power of Vaikriya Samudghat. After this he once again performs Vaikriya Samudghat. O Gautam ! With this process that Samanik Dev (god of same status) of Chamarendra, the overlord of Asurs, has the power to pervade (akirna), merge (vyatikirna), enshroud (upastirna), envelope (samstirna), touch (sprisht) and tightly pack (gadhavagadh) the whole of Jambudveep continent (in this transverse world) with numerous Asur Kumar gods and goddesses (matching the size of his body), exactly like a young man tightly holds the hand of a young woman or like the spokes of a wheel tightly held by its axle. Moreover, O Gautam ! That Samanik Dev (god of same status) of Chamarendra, the overlord of Asurs, has the power to pervade (akirna), | tRtIya zataka : prathama uddezaka (345) Third Shatak : First Lesson | h55555555555555555555555555555555555

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ka ) ))))))5555555555555555558 )) ) ) )) )) )) )) ) ))) ) Wan merge (vyatikirna), enshroud (upastirna), envelope (samstirna), touch 4 (sprisht) and tightly pack (gadhavagadh) an area covering innumerable islands and seas in this transverse world with numerous Asur Kumar gods and goddesses. (This means that with his power of transmutation he can create so many forms that are enough to fill an area covering innumerable islands and seas.) However, Gautam ! The aforesaid great power of that Samanik Dev (god of same status) of Chamarendra, the overlord of Asurs is theoretical. In practice he has never performed transmutation (to said extant), neither hedoes, nor will hedo. 5. [pra. ] jai NaM bhaMte ! camarassa NaM bhaMte ! asuriMdassa asuraraNNo sAmANiyA devA emahiDUDhIyA jAva evatiyaM ca NaM pabhU vikuvittae camarassa NaM bhaMte ! asuriMdassa asuraNNo tAyattIsiyA devA kemahiDDhIyA ? | __ [u. ] tAyattIsiyA devA jahA sAmANiyA tahA neyvvaa| loyapAlA thev| navaraM saMkhejjA dIva-samuddA bhaanniyvvaa| 5. [pra. ] bhagavan ! asurendra asurarAja camara ke sAmAnika deva yadi isa prakAra kI mahatI Rddhi se sampanna haiM, to he bhagavan ! usa asurendra asurarAja camara ke trAyastriMzaka deva kitanI mahAn Rddhi vAle haiM ? / _[u. ] he gautama ! jaise sAmAnika devoM (Rddhi evaM vikurvaNA zakti) ke viSaya meM kahA thA, vaisA hI trAyastriMzaka devoM ke viSaya meM kahanA caahie| lokapAloM ke viSaya meM bhI isI taraha kahanA caahie| kintu hai itanA vizeSa kahanA cAhie ki lokapAla (apane dvArA vaikriya kiye hue asurakumAra deva-deviyoM ke rUpoM se) saMkhyeya dvIpa-samudroM ko vyApta kara sakate haiN| 5. (Q.) Bhante ! When so great is the opulence (riddhi) of Samanik 4 Devs of Chamarendra, the Indra (overlord) of Asurs, then how great is the opulence (riddhi) of Trayastrinshak Deus (gods qualified to be priests or ministers) of Chamarendra, the Indra (overlord) of Asurs? [Ans.) Gautam ! As has been stated about (the opulence and capacity Wan of transmutation of) Samanik Devs (gods of same status) should be repeated for Trayastrinshak Devs (gods qualified to be priests or ministers). The same should also be repeated for Lok-pals (protector gods of people). The difference being that Lok-pals have the power to pervade only an area covering countable islands and seas (with numerous Asur Kumar gods and goddesses created by them). OM 6. [pra. ] jai NaM bhaMte ! camarassa asuriMdassa asuraraNNo logapAlA devA emahiDDhIyA jAva evatiyaM ca NaM pabhU vikuvittae, camarassa NaM bhaMte ! asuriMdassa asuraraNNo aggamahisIo devIo kemahiDDhIyAo OM jAva kevatiyaM ca NaM pabhU vikuvittae ? ) ) )) ) )) )) )) )) )) phra | bhagavatIsUtra (1) (346) Bhagavati Sutra (1) ja 355555555555555555555555555555555558

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phaphaphaphaphaphaphaphapha tttt*******milllmilll***************mitmi*tmilll******** Wan Wan [ u. ] goyamA ! camarassa NaM asurridassa asuraraNNo aggamahisIo devIo mahiDDhIyAo jAva 5 mhaannubhaagaao| tAo NaM tattha sANaM sANaM bhavaNANaM, sANaM sANaM sAmANiyasAhassINaM, sANaM sANaM mahattariyANaM, sANaM sANaM parisANaM jAva emahiDDhIyAo, annaM jahA logapAlANaM aparisesaM / phra 6. [ pra. ] bhagavan ! jaba asurendra asurarAja camara ke lokapAla aisI mahARddhi vAle haiM, yAvat ve itanA vikurvaNa karane meM samartha haiM, taba asurendra asurarAja camara kI agramahiSiyA~ ( paTarAnI deviyA~) kitanI bar3I Rddhi vAlI haiM, yAvat ve kitanA vikurvaNa karane meM samartha haiM ? 5 6. [Q.] Bhante ! When so great is the opulence ( riddhi )... and so on up to... capacity of transmutation (vikurvana) of Lok-pals (protector gods of 5 people) of Chamarendra, the Indra (overlord) of Asurs, then how great is the opulence ( riddhi )... and so on up to ... capacity of transmutation 5 ( vikurvana) of chief queens (Agramahishis) of Chamarendra, the Indra 5 (overlord) of Asurs ? [ u.] gautama ! asurendra asurarAja camara kI agramahiSI - deviyA~ mahARddhisampanna haiM, yAvat mahAprabhAvazAlinI haiM, ve apane-apane bhavanoM para, apane-apane eka hajAra sAmAnika devoM (devIgaNa ) phra para, apanI-apanI (sakhI) mahattarikA deviyoM para aura apanI-apanI pariSadAoM para Adhipatya karatI huI vicaratI haiM; yAvat ve agramahiSiyA~ aisI mahARddhi vAlI haiN| isa sambandha meM zeSa saba varNana 5 lokapAloM ke samAna kahanA caahie| Wan Wan [Ans.] Gautam ! The chief queens (Agramahishis) of Chamarendra, the Indra (overlord) of Asurs have great opulence... and so on up to... influence. Reigning over their abodes, their respective one thousand Samanik Devs (gods of same status), their respective Mahattarika Devis (friendly goddesses), and their respective assemblies (parishads) they live... and so on up to ... so great is their opulence. Remaining details should repeated as has been stated about Lok-pals. tRtIya zataka : prathama uddezaka Wan 7. sevaM bhaMte! sevaM bhaMte! tti bhagavaM docce gotame samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA 5 namaMsittA jeNeva tacce goyame vAyubhUI aNagAre teNeva uvAgacchati, uvAgacchittA taccaM goyamaM vAyubhUtiM aNagAraM evaM vayAsI - evaM khalu gotamA ! camare asuriMde asurarAyA emahiDDIe taM caiva evaM savvaM vayAsI- 5 evaM khalu gotamA ! camare asuriMde asurarAyA emahiDDIe taM caiva evaM savvaM apuTThavAgaraNaM neyavvaM aparisesiyaM jAva aggamahisINaM jAva vattavvayA samattA / Wan pha (347) Wan cu Wan 7. 'he bhagavan ! yaha isI prakAra hai; he bhagavan ! yaha isI prakAra hai' (yoM kahakara ) dvitIya gautama Wan agnibhUti anagAra zramaNa bhagavAna mahAvIra svAmI ko vandana - namaskAra karate haiM, vandana- 5 karake jahA~ tRtIya gautama gotrIya vAyubhUti anagAra the, vahA~ aaye| unake nikaTa pahu~cakara ve, tRtIya gautama vAyubhUti anagAra se yoM bole- he gautama! asurendra asurarAja camara aisI mahARddhi vAlA 5 gotrIya namaskAra phra Wan phra pha Wan Wan pha Third Shatak: First Lesson 5 25 55 55 5 5 5 55 5555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan

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8555555555555555555555555555555555 Wan hai, ityAdi samagra varNana (camarendra, agramahiSI deviyoM taka kA sArA varNana) apRSTavyAkaraNa (prazna pUche // binA hI uttara) ke rUpa meM yahA~ kahanA caahie| 7. "Bhante ! Indeed that is so. Indeed that is so." With these words the second Gautam, ascetic Agnibhuti, paid homage and obeisance to 4 Shraman Bhagavan Mahavir. After paying homage and obeisance he went where the third Gautam, ascetic Vayubhuti was seated. Coming near, he said to the third Gautam, ascetic Vayubhuti--Gautam ! So great is the opulence of Chamarendra, the Indra (overlord) of Asurs. All aforesaid description (about Chamarendra his retinue and queens) should be stated here as aprishtavyakaran (answer without any question). 8. teNaM se tacce goyame vAyubhUtI aNagAre doccassa gotamassa aggibhUtissa aNagArassa evamAikkhamANassa bhAsamANassa, paNNavemANassa parUvemANassa eyamadvaM no saddahati, no pattiyati, noja roei; eyamaDhe asaddahamANe apattiyamANe aroemANe uTThAe udveti, udvittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai jAva pajjuvAsamANe evaM vayAsI-evaM khalu bhaMte ! mama docce gotame aggibhUtI aNagAre evamADakkhati bhAsaDa paNNaveDa parUveDa-evaM khala gotamA ! camare asariMde asararAyA mahiDDIe jAvaI mahANubhAve se NaM tattha cottIsAe bhavaNAvAsasayasahassANaM evaM taM ceva savaM aparisesaM bhANiyavvaM jAva Wan aggamahisINaM vattavvayA smttaa| [pra. ] se kahameyaM bhaMte ! evaM ? [u. ] 'goyamA' di samaNe bhagavaM mahAvIre taccaM gotamaM vAyubhUtiM aNagAraM evaM vayAsi-jaMNaM gotamA ! ma tava docce goyame aggibhUtI aNagAre evamAikkhai 4-"evaM khalu goyamA ! camare asuriMde asurarAyA mahiDDhIe evaM taM ceva savvaM jAva aggmhisiio| sacce NaM esamaThe, ahaM pi NaM goyamA ! evamAikkhAmi bhAsemi panavemi parUvemi evaM khalu goyamA ! camare asuriMde asurarAyA jAva mahiDDhIe so ceva [ bitio gamo bhANiyavyo ] jAva aggamahisIo, sacce OM gaM esmddhe| 8. tadanantara agnibhUti anagAra dvArA kathita, bhASita, prajJApita (nivedita) aura prarUpita uparyukta # bAta para tRtIya gautama vAyubhUti anagAra ko zraddhA nahIM huI, pratIti nahIM huI, na hI unheM rucikara lgii| ataH ukta bAta para zraddhA, pratIti aura ruci na karate hue ve tRtIya gautama vAyubhUti anagAra uThe aura // + uThakara jahA~ zramaNa bhagavAna mahAvIra svAmI virAjamAna the, vahA~ (unake pAsa) Aye aura yAvat unakI OM paryupAsanA karate hue isa prakAra bole-bhagavan ! dvitIya gautama agnibhUti anagAra ne mujhase isa prakAra OM kahA, isa prakAra bhASaNa kiyA, isa prakAra batalAyA aura prarUpita kiyA ki-'asurendra asurarAja camara aisI mahAn Rddhi vAlA hai, yAvat aisA mahAn prabhAvazAlI hai ki vaha cauMtIsa lAkha bhavanAvAsoM Adi para Adhipatya karatA haA vicaratA hai| (yahA~ usakI agramahiSiyoM taka kA zeSa saba varNana pUrvavata kahanA cAhie); to he bhagavan ! yaha bAta kaise hai?' bhagavatIsUtra (1) (348) Bhagavati Sutra (1)

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 'he gautama !' isa prakAra sambodhana karake zramaNa bhagavAna mahAvIra ne tRtIya gautama vAyubhUti anagAra se isa prakAra kahA - ' gautama ! dvitIya gautama agnibhUti anagAra ne tumase jo isa prakAra kahA, bhASita kiyA, batalAyA aura prarUpita kiyA ki 'he gautama ! asurendra asurarAja camara aisI mahARddhi vAlA hai; ityAdi usakI agramahiSiyoM taka kA samagra varNana / he gautama ! yaha kathana satya hai / maiM bhI isI taraha 5 kahatA hU~, bhASaNa karatA hU~, batalAtA hU~, aura prarUpita karatA hU~ ki asurendra asurarAja camara Wan mahARddhizAlI hai, ityAdi usakI agramahiSiyoM taka kA samagra varNanarUpa dvitIya gama (AlApaka) yahA~ pha kahanA caahie| (ataH he gautama! dvitIya gautama agnibhUti dvArA kathita) yaha bAta satya hai|' Wan 8. These words said, asserted, elaborated and propagated by ascetic Agnibhuti failed to evoke faith, trust and interest in the third Gautam, ascetic Vayubhuti. Therefore, having no faith, trust and interest in the said statement, the third Gautam, ascetic Vayubhuti got up and came 5 Wan where Shraman Bhagavan Mahavir was seated. Arriving there... and so on up to... did his worship and submitted-Bhante! Ascetic Agnibhuti, the second Gautam, has said, asserted, elaborated and propagated to me Wan 5 that-- 'So great is the opulence of Chamarendra, the Indra (overlord) of 5 Asurs that he reigns over 3.4 million divine abodes (etc.).' (All aforesaid description up to his retinue and queens should be repeated here.) Bhante ! Is it so? Wan 5 Wan Wan 5 Wan "0 Gautam !" Addressing thus, Shraman Bhagavan Mahavir said to ascetic Vayubhuti, the third Gautam - Gautam ! Ascetic Agnibhuti, the 5 second Gautam, said, asserted, elaborated and propagated to that-- you So great is the opulence of Chamarendra, the Indra (overlord) of Asurs... If and so on up to ... description of his Agramahishis (chief queens).' 5 FO Gautam ! This statement is true. I too say, assert, elaborate and propagate that 'So great is the opulence of Chamarendra, the Indra Wan Wan ka 5 f (overlord) of Asurs... and so on up to ... description of his Agramahishis F (chief queens)' in the aforesaid second part of the statement (Dvitiya f Gum). (Thus Gautam ! What Agnibhuti, the second Gautam has said ) phra That is true. hhhhhh Wan Wan Wan F F 9. sevaM bhaMte sevaM bhaMte tti tacce goyame vAyubhUtI aNagAre samaNe bhagavaM mahAvIraM vaMdai namasai, 5 vaMdittA, namasittA jeNeva docce goyame aggibhUtI aNagAre teNeva uvAgacchai, uvAgacchittA doccaM goyamaM 5 aggibhUtiM aNagAraM baMdai nama'sati, vaMdittA, namaMsittA eyamaTTha sammaM viNaeNaM bhujjo bhujjo khAmeti / 9. 'he bhagavan ! yaha isI prakAra hai; (jaisA Apa pharamAte haiM) bhagavan ! yaha isI prakAra hai'; yoM kahakara tRtIya gautama vAyubhUti anagAra ne zramaNa bhagavAna mahAvIra ko vandana - namaskAra kiyA aura phira jahA~ dvitIya gautama agnibhUti anagAra the, vahA~ unake nikaTa aaye| vahA~ Akara dvitIya gautama 5 tRtIya zataka : prathama uddezaka (349) cuculllillltmi***tmimimimittmi****************** Third Shatak: First Lesson Wan

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Wan Wan 5 9. "Bhante ! Indeed that is so. Indeed that is so " With these words the f third Gautam, ascetic Vayubhuti, paid homage and obeisance to Shraman Bhagavan Mahavir. After paying homage and obeisance, he went where the second Gautam, ascetic Agnibhuti, was seated. Coming near, he paid homage and obeisance to the second Gautam, ascetic Agnibhuti and sought his forgiveness again and again with great Wan sincerity and humility (for failing to accept his statement). Wan cu Wan phaphaphaphapha k Wan Wan Wan phra bhUta anagAra ko vandana - namaskAra kiyA aura pUrvokta bAta ke lie ( unakI kahI huI bAta nahIM 5 mAnI thI, isake lie) unase samyak prakAra se vinayapUrvaka bAra-bAra kSamAyAcanA kI / vivecana : do dRSTAntoM dvArA spaSTIkaraNa - camarendra vaikriyakRta bahuta-se asurakumAra deva - deviyoM se isa sampUrNa Wan 5 jambUdvIpa ko kisa prakAra ThasAThasa bhara detA hai ? isakI saghanatA ko spaSTa karane ke lie yahA~ do dRSTAnta diye gaye phra haiM-vRttikAra ne inakI vyAkhyA isa prakAra kI hai - (1) jaise koI yuvApuruSa kAmodreka kI avasthA meM yuvatI kA hAtha dRr3hatA se pakar3atA hai, vaise hI vaikriya zakti dvArA nirmita rUpa sampUrNa jambUdvIpa meM saghana rUpa meM phaila jAte haiN| (2) jaise gAr3I ke pahiye kI dhurI cAroM ora AroM se sambaddha rahatI hai, vaise hI sampUrNa jambUdvIpa vaikriya rUpoM se vyApta ho jAtA hai| vRddha AcAryoM ne isa prakAra vyAkhyA kI hai - jaise-yAtrA (mele) Adi meM jahA~ bahuta bhIr3a hotI hai, vahA~ yuvatI strI yuvA puruSa ke hAtha ko dRr3hatA se pakar3akara usake sAtha saMlagna hokara calatI huI bhI usa puruSa se pRthak dikhAI detI hai, vaise hI vaikriyakRta aneka rUpa vaikriyakartA mUla puruSa ke sAtha saMlagna hote. hue 5 usase pRthak dikhAI dete haiM / athavA aneka AroM se jur3I pahiye kI dhurI saghana (polarahita ) aura chidrarahita dikhAI detI hai; isI taraha se vaha asurendra asurarAja camara apane zarIra ke sAtha pratibaddha ( saMlagna) vaikriyakRta aneka asurakumAra deva-deviyoM se pRthak dikhAI detA huA isa sampUrNa jambUdvIpa ko ThasAThasa bhara detA hai| i prakAra anya devoM kI vikurvaNA - zakti ke viSaya meM samajha lenA caahie| vaikriya - samudghAta meM kyA ratnAdi audArika pudgaloM kA grahaNa hotA hai ? isakA samAdhAna yaha hai ki vaikriya-samudghAta meM grahaNa kiye jAne vAle ratna Adi pudgala audArika nahIM hote, ve ratna-sadRza sArayukta hote kucha AcAryoM ke matAnusAra ratnAdi audArika pudgala bhI vaikriya-samudghAta dvArA grahaNa karate samaya vaikriya pudgala bana jAte haiN| (bhagavatIsUtra : vivecana, paM. ghevaracanda jI, bhAga 2, pRSTha 539) Elaboration-Explanation with two examples-How does Chamarendra fill Jambu Dveep with numerous transmuted Asur Kumar gods and goddesses? Two examples have been given to convey the compact nature of this crowding. The commentator (Vritti) has elaborated them as follows-(1) As a lusty young man tightly holds the hand of a young woman, in the same way the forms created by Vaikriya power compactly fill the whole Jambu Dveep. (2) As the spokes of a wheel tightly held by its axle, in the same way the Vaikriya forms tightly envelope the whole Jambu Dveep. The senior acharyas have explained as follows-In a crowded fair a young woman holds the hand of her male companion and walks in his close proximity, but is still separately bhagavatIsUtra (1) (350) 2559595955555 5 5555955555595555559555555595555 5 5 52 young phra ttttttmimimimimimimimimimimimimimimimitimimimimimimimimimitti Bhagavati Sutra (1) Wan phra phra phra

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25555555595555555 5 5 5 55 5 5 5 5 5 5 5 55 55 5952 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha visible. In the same way numerous Vaikriya forms although connected with the original are separately visible. The axle connected with many spokes has no visible gaps or holes; in the same way Chamarendra, although connected with numerous transmuted Asur Kumar gods and goddesses, is separately visible but still tightly packs the whole Jambu continent. The same is true for the power of transmutation of other gods. Are gross particles acquired during the process of Vaikriya Samudghat? The answer is that the particles of gems acquired during the process of Vaikriya Samudghat are not gross. They are minute but have purity like gems. However, some acharyas are of the opinion that gems and other gross particles get transformed into vaikriya pudgals (transmutable particles). (Bhagavati Sutra : elaboration by Pt. Ghevar Wan 5 Chand, part-2, p. 539) Wan Wan Wan vairocanendra bali kI Rddhi OPULENCE OF VAIROCHANENDRA BALI 5 ka 10. [ pra. ] tae NaM se tacce goyame vAyubhUtI aNagAre docceNaM goyameNaM aggibhUiNA aNagAreNa saddhiM jeNeva samaNe bhagavaM mahAvIraM jAva pajjuvAsamANe evaM vayAsI - jai NaM bhaMte ! camare asuriMde asurarAyA emahiDDhIe jAva evaiyaM ca NaM pabhU vikuvvittae, balI NaM bhaMte ! vairoyaNiMde vairoyaNarAyA keMmahiDDhIe jAva kevaiyaM ca NaM pabhU vikuvvittae ? [ u. ] gautama ! vairocanendra vairocanarAja bali mahARddhi - sampanna hai, yAvat mahAprabhAvazAlI hai| vaha vahA~ tIsa lAkha bhavanAvAsoM kA tathA sATha hajAra sAmAnika devoM kA adhipati hai| jaise camarendra ke sambandha meM varNana kiyA gayA, vaise bali ke viSaya meM bhI zeSa varNana jAna lenA caahie| vizeSatA itanI hI hai ki bali vairocanendra apanI vikurvaNA - zakti se sAtireka sampUrNa jambUdvIpa ( jambUdvIpa se kucha [ u. ] goyamA ! balI NaM vairoyaNiMde vairoyaNarAyA mahiDDhIe jAva mahANubhAge / se NaM tattha tIsA bhavaNAvAsasayasahassANaM, saTThIe sAmANiyasAhassINaM sesaM jahA camarassa, tahA balissavi NeyavvaM NavaraM sAtiregaM kevalakappaM jaMbuddIvaM dIvaM ti bhANiyavvaM / taM caiva NiravasesaM NeyavvaM, NavaraM NANattaM jANiyavve bhavaNehiM sAmANiehiM ya / sevaM bhaMte ! sevaM bhaMte ! ti tacce goyame vAubhUi viharai / 10. [ pra. ] isake pazcAt tIsare gautama ( - gotrIya) vAyubhUti anagAra dvitIya gautama agnibhUti 5 anagAra ke sAtha jahA~ zramaNa bhagavAna mahAvIra the vahA~ Aye, yAvat zramaNa bhagavAna mahAvIra kI 5 paryupAsanA karate hue pUchA- 'bhagavan ! yadi asurendra asurarAja camara itanI vizAla Rddhi vAlA hai, Wan 5 yAvat itanI vikurvaNA - zakti se sampanna hai, to he bhagavan ! vairocanendra vairocanarAja bali (uttara dizA kA indra) kitanI bar3I Rddhi vAlA hai? yAvat vaha kitanI vikurvaNA karane meM samartha hai ?' tRtIya zataka : prathama uddezaka (351) Wan Third Shatak: First Lesson 25 5 5 5 5 5 5 5 5 5 5559555555555 5 5 5 5 5 5 5 55595 Wan Wan Wan pha phra 5 Wan Wan Wan

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Wan 557 Wan 5555555555555555555555555555555555550 'he bhagavan ! jaisA Apa kahate haiM, vaha isI prakAra hai, bhagavan ! yaha usI prakAra hai', yoM kahakara 5 tRtIya gautama vAyubhUti anagAra ne zramaNa bhagavAna mahAvIra svAmI ko vandana - namaskAra kiyA aura phira 5 paryupAsanA karane lage / 47 Wan adhika sthala) ko bhara detA hai| zeSa sArA varNana pUrvavat ( usI taraha) samajha lenA cAhie / antara itanA 5 yaha hai ki bhavana 30 lAkha aura sAmAnika devoM kI saMkhyA sATha hajAra hai| Wan 47 Wan Wan 10. [Q.] After that the third Gautam, ascetic Vayubhuti, with the second Gautam, ascetic Agnibhuti, came where Shraman Bhagavan Mahavir was seated... and so on up to... after doing worship submittedBhante When so great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Chamarendra, the Indra (overlord) of Asurs, then how great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Vairochanendra Bali, the Indra (overlord) of Vairochanas? Wan [Ans.] Gautam ! Vairochanendra Bali, the Indra (overlord) of Vairochanas has great opulence... and so on up to... influence. He reigns over three million divine abodes and sixty thousand Samanik Devs (gods of same status). The rest of the description about Bali should be repeated as has been stated about Chamarendra. The difference being that Vairochanendra Bali can pervade an area slightly more than Jambu Dveep with his power of transmutation (vikurvana). The remaining description should be repeated verbatim as aforesaid with the difference that the number of abodes is three million and that of Samanik Deus is sixty thousand. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... the third Gautam, ascetic Vayubhuti resumed his activities. 557 47 vivecana : vairocanendra kA paricaya - ye uttara dizAvartI asurakumAroM ke indra haiM / bali vairocanendra kA saba varNana prAyaH camarendra kI taraha hai| isakI vikurvaNA-zakti sAtireka jambUdvIpa taka kI hai, kyoMki uttara dizA ke indra pha hone se camarendra kI apekSA vairocanendra bali kI labdhi viziSTatara hotI hai| ( vRtti, patrAMka 157) 55 Elaboration-Vairochanendra-He is the overlord of Asur Kumar gods of the north. All the description of Vairochanendra Bali is almost same as that of Chamarendra. His power of transmutation extends to slightly more than Jambu Dveep. This is because being the overlord of northern direction the opulence of Vairochanendra Bali is more than that of Chamarendra. (Vritti, leaf 157) bhagavatIsUtra ( 1 ) (352) 0555555555555555555555555555555555555555 Bhagavati Sutra (1) 55555555555555555555555555555 Wan Wan Wan Wan

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ka 5 nAgakumArendra dharaNa Adi kI Rddhi OPULENCE OF NAAGKUMARENDRA DHARAN 5 ttttttttttttttttttttt F K 11. [ pra. ] tae NaM se docce goyame aggibhUtI aNagAre samaNaM bhagavaM vaMdai namasai, vaMdittA namasittA evaM vayAsI-jai NaM bhaMte ! balI vairoyaNiMde vairoyaNarAyA emahiDDhIe jAva evaiyaM ca NaM pabhU vikuvvittae dharaNaM bhaMte! nAgakumAriMde nAgakumArarAyA kemahiDDhIe jAva kevatiyaM ca NaM pabhU vikuvvittae ? sAmANiya- tAyattIsa - logapAlA aggamahisIo ya taheva jahA camarassa / navaraM saMkhijje dIva - samudde bhANiyavyaM / evaM jAva thaNiyakumArA, vANamaMtara - jotisiyA vi / navaraM dAhiNille savve aggibhUtI pucchati, 5 uttarille sabve vAubhUtI pucchai / B F 11. [ pra. ] tatpazcAt dvitIya gautama agnibhUti anagAra ne zramaNa bhagavAna mahAvIra ko vandana - F namaskAra kiyA / vandana - namaskAra karake isa prakAra kahA- 'bhagavan ! yadi vairocanendra vairocanarAja bali ka F isa prakAra kI mahARddhi vAlA hai yAvat vikurvaNA karane meM itanI sAmarthya hai, to bhagavan ! nAgakumArendra nAgakumArarAja dharaNa kitanI bar3I Rddhi vAlA hai ? yAvat kitanI vikurvaNA karane meM samartha hai ?' B [ u. ] goyamA ! dharaNe NaM nAgakumAriMde nAgakumArarAyA emahiDDhIe jAva se NaM tattha coyAlIsAe bhavaNAvAsasayasahassANaM, chaNhaM sAmANiyasAhassINaM, tAyattIsAe tAyattIsagANaM, caunhaM logapAlANaM, chaNhaM phra 6 aggamahisINaM saparivArANaM, tinhaM parisANaM, sattaNhaM aNiyANaM, sattaNhaM aNiyAhivaINaM, cauvIsAe AyarakkhadevasAhassINaM, annesiM ca jAva viharai / evaiyaM ca NaM pabhU viuvvittae - se jahAnAmae juvaI juvANe # jAva pabhU kevalakappaM jaMbuddIvaM dIvaM jAva tiriyamasaMkhejje dIvasamudde bahUhiM nAgakumArIhiM jAva viuvvissaMti vA / K F [u.] gautama ! vaha nAgakumArendra nAgakumArarAja dharaNendra mahAn Rddhi vAlA hai, yAvat vaha cavAlIsa lAkha bhavanAvAsoM para, chaha hajAra sAmAnika devoM para, tetIsa trAyastriMzaka devoM para, cAra lokapAloM para, 5 parivAra sahita chaha agramahiSiyoM para, tIna sabhAoM para, sAta senAoM para, sAta senAdhipatiyoM para aura B r aphra 5 caubIsa hajAra AtmarakSaka devoM para tathA anya aneka dakSiNa dizAvartI nAgakumAra devoM aura deviyoM para 5 Adhipatya karatA huA rahatA hai| usakI vikurvaNA - zakti itanI hai ki jaise yuvA puruSa, yuvatI strI ke kara-grahaNa karake athavA gAr3I ke pahiye kI dhurI meM saMlagna AroM ke dRSTAnta se vaha apane dvArA vaikriyakRta # bahuta se nAgakumAra devoM aura nAgakumAra deviyoM se sampUrNa jambUdvIpa ko bharane meM samartha hai aura tiryagloka 5 ke saMkhyeya dvIpa - samudroM jitane sthala ko bharane kI zakti vAlA hai / parantu yaha usakI zaktimAtra hai, pha kriyArahita viSaya hai, kintu aisA usane kabhI kiyA nahIM, karatA nahIM aura bhaviSya meM karegA bhI nahIM / Wan Wan Wan Wan (353) Wan Wan 5 dharaNendra ke sAmAnika deva, trAyastriMzaka deva, lokapAla aura agramahiSiyoM kI Rddhi Adi tathA vaikriya zakti kA varNana camarendra ke varNana kI taraha kahanA cAhie / vizeSatA itanI hai ki ina sabakI 5 vikurvaNA-zakti saMkhyAta dvIpa- samudroM taka ke sthala ko bharane kI samajhanI caahie| isI taraha stanitakumAroM taka sabhI bhavanapati devoM, vANavyantara evaM jyotiSka devoM (ke indra aura unake adhInastha devavarga kI Rddhi Adi tathA vikurvaNA - zakti) ke sambandha meM jAnanA caahie| vizeSa yaha hai ki dakSiNa dizA ke sabhI indroM ke viSaya meM dvitIya gautama agnibhUti anagAra prazna pUchate haiM aura uttara dizA ke sabhI indroM ke viSaya meM tRtIya gautama vAyubhUti anagAra prazna karate haiN| tRtIya zataka : prathama uddezaka Third Shatak: First Lesson Wan phra Wan 1555555****tmimimimimittmi***************** phra

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27 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5555 5555 55595555552 Wan Wan 11. [Q.] After that the second Gautam, ascetic Agnibhuti, came, paid homage and obeisance to Shraman Bhagavan Mahavir and submittedBhante! When so great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Vairochanendra Bali, the Indra (overlord) of Vairochanas, then how great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Naag Kumarendra Dharan, the Indra (overlord) of Naag Kumars? Wan Wan 45 k Wan 5 Wan k 47 47 Wan 5 The description about the opulence and power of transmutation of Samanik Devs (gods of same status), Trayastrinshak Devs (gods qualified to be priests or ministers), Lok-pals and Agramahishis (chief queens) of Dharanendra should be repeated as has been stated about Chamarendra. The difference being that the power of transmutation of all these is capable of pervading countable continents and seas. The same description should be repeated for (the overlords and subordinate gods of) all abode dwelling gods up to Stanit Kumars, Vanavyantars (interstitial gods) and Jyotishk (stellar gods). The only difference being that the information for all Indras of southern direction is sought by the second Gautam, ascetic Agnibhuti and that for all Indras of northern direction is sought by the third Gautam, ascetic Vayubhuti. 45 Wan bhagavatIsUtra (1) Wan 4 [Ans.] Gautam ! Naagkumarendra Dharan, the Indra (overlord) of Naag Kumars has great opulence... and so on up to... influence. He lives reigning over 4.4 million divine abodes, six thousand Samanik Devs (gods of same status), thirty three Trayastrinshak Devs (gods qualified to be priests or ministers), four Lok-pals, six Agramahishis (chief queens) with their retinue, three assemblies, seven armies, seven commanders and twenty four thousand guard-gods as well as numerous Naag Kumar gods and goddesses of the south direction. His capacity of transmutation (vikurvana) is as follows-He has the power to pervade (akirna) the whole of Jambudveep continent and countable continents and seas in this transverse world with numerous Naag Kumar gods and goddesses, exactly like a young man tightly holds the hand of a young woman or like the spokes of a wheel tightly held by its axle. However, the aforesaid great power is theoretical. In practice he has never performed transmutation (to said extant), neither he does, nor will he do. 47 (354) Wan 45 557 Wan Wan Wan 45 45 vivecana : dharaNendra kA paricaya-ye dakSiNa dizAvartI nAgakumAroM ke indra haiN| inake nivAsa, lokapAloM kA pha 5 upapAta parvata, pA~ca yuddha sainya, pA~ca senApati evaM chaha agramahiSiyoM kA varNana sthAnAMga evaM prajJApanAsUtra meM hai| 5 Wan Bhagavati Sutra (1) 555555555555555555555555 Wan 47 47 5 4575 57 55 5

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5 5 Wan bhavanapati devoM ke do nikAya haiN| dakSiNa nikAya ( dAkSiNAtya ) aura uttara nikAya ( audIcya ) / nimna jAti 5 ke nimna nAma ke dasa-dasa prakAra ke bhavanapati donoM nikAyoM meM hone se bIsa bheda hote haiM - ( 9 ) asurakumAra, (2) nAgakumAra, (3) vidyutakumAra, (4) suparNakumAra, (5) agnikumAra, (6) pavanakumAra, (7) udadhikumAra, 5 (8) dvIpakumAra, (9) dizAkumAra, aura (10) stanitakumAra / ina bIsa prakAra ke bhavanapati devoM ke dasa dakSiNa nikAya ke aura dasa uttara nikAya ke kula bIsa indra haiM / dakSiNa nikAya ke indra - (1) camara, (2) dharaNa, (3) veNudeva, (4) harikAnta, (5) agnizikha, (6) pUrNa, (8) jalakAnta, (8) amita, (9) vilamba, aura (10) ghoSa / Wan 5 uttara nikAya ke indra - (1) bali, (2) bhUtAnanda, (3) veNudAli, (4) harissaha, (5) agnimANava, (6) vaziSTha, (7) jalaprabha, (8) amitavAhana, (9) prabhaMjana, aura (10) mahAghoSa / pha 5 Wan phra sAmAnika deva saMkhyA - camarendra ke 64 hajAra aura balIndra ke 60 hajAra sAmAnika deva haiM, zeSa saba indroM ke pratyeka 6-6 hajAra sAmAnika deva haiN| AtmarakSaka deva saMkhyA-jisake jitane sAmAnika deva hote haiM, usase AtmarakSaka deva hote haiM / agramahiSiyoM kI saMkhyA-camarendra aura balIndra ke pA~ca-pA~ca; zeSa dharaNendra Adi indra ke chaha-chaha agramahiSiyA~ haiN| trAyastriMza aura lokapAloM kI saMkhyA niyata hai| (5) kinnara, (6) kiMpuruSa, (7) mahoraga, aura (8) gandharva / inameM se pratyeka prakAra ke vyantara devoM ke do-do indra hote haiM arthAt 16 dakSiNa dizA ke, 16 uttara dizA ke / isa prakAra kula battIsa indra haiM / vyantara indroM kA 5 parivAra - vANavyantara devoM meM pratyeka indra ke cAra-cAra hajAra sAmAnika deva aura inase cAra gune arthAt pratyeka 5 ke 16-16 hajAra AtmarakSaka deva hote haiN| inameM trAyastriMza aura lokapAla nahIM hote| pratyeka indra ke cAra-cAra agramahiSiyA~ hotI haiM / 5 kUcha adhika sthala ko bharane meM samartha haiN| (prajJApanAsUtra, tattvArthasUtra, a. 4, sU. 6 va 11 kA bhASya) Wan Wan jyotiSkendra parivAra-jyotiSka nikAya meM 5 prakAra ke deva haiM-sUrya, candra, graha, nakSatra aura taaraa| inameM sUrya aura candra do mukhya evaM indra haiN| inake bhI pratyeka indra ke cAra-cAra hajAra sAmAnika deva, 16 - 16 hajAra 5 AtmarakSaka aura cAra-cAra agramahiSiyA~ hotI haiN| jyotiSka devendroM ke trAyastriMza aura lokapAla nahIM hote| phra phra vyantara devoM ke indra - vyantara devoM ke 8 prakAra haiM - (1) pizAca, (2) bhUta, (3) yakSa, (4) rAkSasa, 5 caugune pratyeka vaikriya zakti - inameM se dakSiNa ke bhavanapati deva aura sUryadeva apane vaikriyakRta rUpoM se sampUrNa jambUdvIpa ThasAThasa bharane meM samartha haiM, aura uttara dizA ke deva aura candradeva apane vaikriyakRta rUpoM se sampUrNa jambUdvIpa se Elaboration-Dharanendra-He is the overlord (Indra) of Naag Kumar gods of the southern direction. The description of their abodes, the Upapat Parvat of Lok-pals, five armies, five commanders and six chief queens is available in Sthananga and Prajnapana Sutra. Bhavan-pati Devs (abode dwelling gods have two classes (nikaya) - Dakshin Nikaya or Dakshinatya (southern class) and Uttar Nikaya or Audichya (northern class). There are ten clans of Bhavan-pati Devs (abode dwelling gods) in each of these classes with the same names (355) making a total of twenty groups-(1) Asur-kumar, (2) Naag-kumar, tRtIya zataka : prathama uddezaka 295555559555555 5 5 5 5 5 5 5 5 5 5 5 5 55955555 5 5 5 5 5 555 5 5 5 55 55 96 95 2 Third Shatak: First Lesson Wan Wan Wan Wan phra fafafa Wan Wan Wan phra phra Wan Wan

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1 95 95 95 95 95 5 5 5 5 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 55 55 5 5 55 56 57 52 5555555555555555555555555555555555555555555555558 Wan Wan Wan Wan Wan (3) Suparn-kumar, (4) Vidyut-kumar, (5) Agni-kumar, (6) Dveep-kumar, (7) Udadhi-kumar, (8) Disha-kumar, (9) Vayu-kumar, and (10) Stanit-5 Of these twenty groups of Bhavan-pati Devs (abode dwelling gods) there are twenty Indras (overlords), ten of Dakshin Nikaya (southern class) and ten of Uttar Nikaya (northern class). kumar. Indras of Dakshin Nikaya (southern class)-(1) Chamar, (2) Dharan, Venudev, (4) Harikant, (5) Agnishikh, (6) Purna, (7) Jalakant, (8) Amit, (9) Velamb, and (10) Ghosh. (3) (3) (8) Indras of Uttar Nikaya (northern class)-(1) Bali, (2) Bhootanand, Venudali, (4) Harissaha, (5) Agnimanav, (6) Vishisht, (7) Jalaprabh, Amit-vahan, (9) Prabhanjan, and (10) Mahaghosh. Number of Samanik Devs-Chamarendra has 64 thousand Samanik Devs (gods of same status) and Balindra 60 thousand, all other Indras have 6 thousand Samanik Devs each. Number of Atmarakshak DevsWan the number of Atmarakshak Devs (guard-gods) is four times that of Samanik Devs for each of the said Indras. Number of AgramahishisChamarendra and Balindra have five Agramahishis (chief queens) each, all the remaining Indras including Dharanendra have five Agramahishis each. The number of Trayastrinshak and Lok-pal gods is fixed for all. 47 Sixteen Indras of Vyantar Devs-Vyantar or Vanavyantar Devs (interstitial gods) are of eight classes-(1) Pishach, (2) Bhoot, (3) Yaksha, (4) Rakshas, (5) Kinnar, (6) Kimpurush, (7) Mahorag, and (8) Gandharva. Each of these Vyantar Devs have two Indras (overlords), making sixteen of northern direction and sixteen of southern direction. in total there are thirty two Indras. The retinue of Vyantar DeusIn Vanavyantar gods each Indra has four thousand Samanik Devs (gods Thus of same status) and four times of this or sixteen thousand Atmarakshak Devs. They do not have Trayastrinshak and Lok-pal gods. Each of these Indras have four Agramahishis. Retinue of Jyotishkendra-The Jyotishk class has five groups of gods-Surya, Chandra, Graha, Nakshatra and Tara. Of these Surya and Chandra are main and Indras as well. Each of their Indras also has four thousand Samanik Devs (gods of same status), sixteen thousand Atmarakshak Devs and four Agramahishis. They do not have Trayastrinshak and Lok-pal gods. Vaikriya Shakti (power of transmutation)-Of these Bhavan-pati gods of the south direction and Surya Dev have the power to pervade and Bhagavati Sutra (1) bhagavatIsUtra (1) (356) 5555555555555555555555555555555 Wan 4 475 55 555 557 Wan Wan 55

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3555555555555555555555555555 ) ) )) tightly pack whole of Jambu Dveep with their transmuted forms. Bhavan-pati gods of the north direction and Chandra Deu have the Wan io power to pervade and tightly pack a little more area than that of Jambu Dveep with their transmuted forms. (Prajnapana Sutra; Tattvarth Sutra Bhashya, 4/6 and 11) )) )) ) )) )) ) )) )) ) ) )) )) ) ) )) ))) )) ) )) )) zakrendra Adi devoM kI Rddhi OPULENCE OF SHAKRENDRA AND OTHER GODS 12. [pra.] "bhaMte !" tti bhagavaM docce goyame aggibhUi aNagAre samaNaM bhagavaM mahAvIra vaMdati namaMsati, vaMdittA namaMsittA evaM vayAsI-jai NaM bhaMte ! jotisiMde jotisarAyA emahiDDhIe jAva evaiyaM ca NaM pabhU vikuvittae sakke NaM bhaMte ! deviMde devarAyA kemahiDDhIe jAva kevaiyaM ca NaM pabhU viuvittae ? [u. ] goyamA ! sakke NaM deviMde devarAyA mahiDDhIe jAva mhaannubhaage| se NaM tattha battIsAe vimANAvAsasayasahassANaM caurAsIe sAmANiyasAhassINaM jAva cauNhaM caurAsINaM AyarakkhadevasAhassINaM anesiM ca jAva vihri| emahiDDhIe jAva evatiyaM ca NaM pabhU vikuvitte| evaM jaheva camarassa taheva bhANiyavvaM, OM navaraM do kevalakappe jaMbuddIve dIve, avasesaM taM cev| esa NaM goyamA ! sakkassa deviMdassa devaraNNo imeyArUve visae visayamette NaM buie no ceva NaM saMpattIe vikubisu vA vikubbati vA vikubbissati vaa| 12. [pra. ] 'bhagavan !' isa prakAra sambodhana karake dvitIya gaNadhara bhagavAna gautamagotrIya // agnibhUti anagAra ne zramaNa bhagavAna mahAvIra ko vandana-namaskAra kiyaa| vandana-namaskAra karake OM pUchA--"bhagavan ! yadi jyotiSkendra jyotiSkarAja aisI mahARddhi vAlA hai, yAvat itanI vaikriya zakti hai vAlA hai, to devendra devarAja zakra kitanI mahARddhi vAlA hai aura kitanI vaikriya zakti vAlA hai? [u.] gautama ! devendra devarAja zakra mahAn Rddhi vAlA hai yAvat mahAprabhAvazAlI hai| vaha vahA~ battIsa lAkha vimAnavAsoM para tathA caurAsI hajAra sAmAnika devoM para yAvat (trAyastriMzaka devoM evaM lokapAloM para) tIna lAkha chattIsa hajAra AtmarakSaka devoM para, dUsare bahuta-se devoM para Adhipatya karatA hai| usakI Wan vaikriya zakti ke viSaya meM camarendra kI taraha saba kathana yahA~ bhI karanA cAhie; vizeSa yaha hai ki vaha apane vaikriyakRta rUpoM se) do sampUrNa jambUdvIpa jitane sthala ko bharane meM samartha hai; aura zeSa saba pUrvavat OM hai| (arthAt-tirache asaMkhyAta dvIpa-samudroM jitane sthala ko bharane meM samartha hai|) gautama ! devendra devarAja zakra kI yaha isa rUpa kI vaikriya zakti to kevala zaktirUpa (kriyArahita zakti) hai, kintu sAkSAt kriyA dvArA usane aisI vikriyA kI nahIM, karatA nahIM aura na bhaviSya meM kregaa| 12. (Q.) "Bhante !" Addressing thus the second Gautam, ascetic Agnibhuti paid homage and obeisance to Shraman Bhagavan Mahavir and said--"When so great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Jyotishkendra, the Indra (overlord) of Jyotishks, then how great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Devendra Whakra, + the Indra (overlord) of Devs (gods)?" )) ) ) ) ) ) )) ) )) )) )) ) )) ) ) bhabhabha) )) bha 44 | tRtIya zataka :prathama uddezaka (357) Third Shatak: F ILesson | Wan ))

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B 555555555555555555555555558 [Ans.] Gautam ! Devendra Shakra, the Indra (overlord) of Devs (gods) has great opulence... and so on up to... influence. He reigns over 3.2 4 million celestial vehicles (vimaan-vas) and eighty four thousand Samanik Devs (gods of same status)... and so on up to... (Trayastrinshak and Lok-pal gods), three hundred thirty six thousand Atmarakshak Devs (guard gods) and numerous other gods. The description about his power of transmutation (Vaikriya shakti) should be repeated as has been stated about Chamarendra. The difference being that he can pervade an area equivalent to that of two Jambu Dveeps with his transmuted forms. However, Gautam ! The aforesaid great power is theoretical. In practice ___he has never performed transmutation (to said extant), neither he does, nor will he do. 13. [pra. ] jai NaM bhaMte ! sakke deviMde devarAyA emahiDDhIe jAva evaiyaM ca NaM pabhU vikuvittae evaM OM khalu devANuppiyANaM aMtevAsI tIsae NAmaM aNagAre pagaibhaddae jAva viNIe chaTheM chaTTeNaM aNikkhitteNaM tavokammeNaM appANaM bhAvemANe bahupaDipuNNAiM aTTha saMvaccharAiM sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAe attANaM jhUsettA sarTi bhattAiM aNasaNAe chedettA Aloiya-paDikkaMte samAhipatte kAlamAse kAlaM kiccA sohamme kappe sayaMsi vimANaMsi uvavAyasabhAe devasayaNijjaMsi devadUsaMtarie aMgulassa asaMkhejjai fa 5 bhAgamettAe ogAhaNAe sakkassa deviMdassa devaraNo sAmANiyadevattAe uvvnne| tae NaM se tIsae deve ahuNovavannamette samANe paMcavihAe pajjattIe pajjattibhAvaM gacchai, taM jahAAhAra-pajjattIe, sarIra iMdiya-ANApANapajjattIe bhaasaa-mnnpjjttiie| tae NaM taM tIsayaM devaM paMcavihAe pajjattIe pajjattibhAvaMgayaM samANaM sAmANiyaparisovavaNNayA devA karayalapariggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTu jaeNaM vijaeNaM vaddhAviMti, vaddhAvittA evaM vayAsI-aho ! NaM devANuppiehiM OM divyA deviDDhI, divyA devajutI, divve devANubhAve laddhe patte abhisamannAgate, jArisiyA NaM devANuppiehiM divyA deviDDhI, divyA devajjatI, divve devANubhAve laddhe patte abhisamanAgate, tArisiyA NaM sakkeNaM devideNaM OM devaraNNA divyA deviDDhI jAva abhisamannAgatA, jArisiyA NaM sakkeNaM deviMdeNaM devaraNNA divyA deviDDhI jAva abhisamanAgatA tArisiyA NaM devANuppiehiM divyA deviDDhI jAva abhismnaagtaa| se NaM bhaMte ! tIsae deve kemahiDDhIe jAva kevatiyaM ca NaM pabhU vikuvittae ? [u.] goyamA ! mahiDDhIe jAva mahANubhAge, se NaM tattha sayassa vimANassa, cauNhaM sAmANiyasAhassINaM cauNhaM aggamahisINaM saparivArANaM, tihaM parisANaM, sattaNhaM aNiyANaM, sattaNhaM aNiyAhivaiNaM, solasaNhaM AyarakkhadevasAhassINaM annesiM ca bahUNaM vemANiyANaM devANaM ya devINa ya jAva + vihrti| emahiDDhIe jAva evaiyaM ca NaM pabhU vikuvittae-se jahA NAmae juvaI juvANe hattheNaM hatthe geNhejA jaheva sakkassa taheva jAva esa NaM goyamA ! tIsayassa devassa ayameyArUve visae visayamette buie, no ceva NaM saMpattIe viuviMsu vA viuvvai vA viubissai vaa| Wan dha )))5555555555555555555 ) U | bhagavatIsUtra (1) (358) Bhagavati Sutra (1) 5 55555555;)))))) )) )) ma

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hhhhhhhhhhhhhhhhhhhhhhhhh 95555555555555555555555555555555555558 13. [pra. ] bhagavan ! yadi devendra devarAja zakra aisI mahAn Rddhi vAlA hai, yAvat itanI vikurvaNA karane meM samartha hai, to Apa devAnupriya kA ziSya 'tiSyaka' nAmaka anagAra, jo prakRti se bhadra, yAvat vinIta thA, nirantara bele-bele kI tapasyA se apanI AtmA ko bhAvita karatA huA, pUre ATha varSa taka zramaNaparyAya kA pAlana karake, eka mAsa kI saMlekhanA se apanI AtmA ko juSTa-(poSita) karake, tathA sATha bhakta anazana kA pAlana kara, AlocanA aura pratikramaNa karake, mRtyu prApta karake saudharmadevaloka meM gayA hai| vaha vahA~ apane vimAna meM, upapAtasabhA meM, deva-zayanIya (devoM kI zayyA) meM devadUSya (devoM ke vastra) se DhaMke hue aMgula ke asaMkhyAta bhAga jitanI avagAhanA meM devendra devarAja zakra ke sAmAnika deva ke rUpa meM utpanna huA hai| phira tatkAla utpanna huA vaha tiSyaka deva pA~ca prakAra kI paryAptiyoM, jaise-AhAraparyApti, zarIraparyApti, indriyaparyApti, zvAsocchvAsaparyApti aura bhASA-manaHparyApti se paryAptibhAva ko prApta huaa| tadanantara jaba vaha tiSyakadeva pA~ca prakAra kI paryAptiyoM se paryApta ho cukA, taba sAmAnika pariSad ke devoM ne donoM hAtha jor3akara evaM dasoM aMguliyoM ke dasoM nakhoM ko ikaTThe karake mastaka para aMjali karake jayake vijaya zabdoM se badhAI dii| phira isa prakAra bole-aho ! Apa devAnupriya ne yaha divya deva-Rddhi, divya deva-dyuti (kAnti) (pUrvakRta zubhakarmoM se-) upalabdha kI hai, prApta kI hai, aura divya devaprabhAva abhimukha meM (anubhava) kiyA hai| jaisI divya deva-Rddhi, divya deva-kAnti aura divya devaprabhAva Apa devAnupriya ne ma upalabdha, prApta aura abhimukha kiyA hai, vaisI hI divya devaRddhi, divya devakAnti aura divya devaprabhAva devendra devarAja zakra ne upalabdha, prApta aura abhimukha kiyA hai; jaisI divya Rddhi divya devakAnti aura divyaprabhAva devendra devarAja zakra ne labdha, prApta evaM abhimukha kiyA hai, vaisI hI divya devaRddhi, diva devakAnti aura divya devaprabhAva Apa devAnupriya ne upalabdha, prApta aura abhimukha kiyA hai| tadanantara agnibhUti anagAra bhagavAna se pUchate haiM-bhagavan ! vaha tiSyaka deva kitanI mahAn Rddhi vAlA hai, yAvat kitanI vikurvaNA karane meM samartha hai ? [u.] gautama ! vaha tiSyakadeva mahARddhi vAlA hai, yAvat mahAprabhAva vAlA hai| vaha vahA~ apane vimAna para cAra hajAra sAmAnika devoM para, saparivAra cAra agramahiSiyoM para, tIna pariSadoM (sabhAoM)para, sAta sainyoM para, sAta senAdhipatiyoM para evaM solaha hajAra AtmarakSaka devoM para tathA anya bahuta-se vaimAnika devoM aura deviyoM para Adhipatya evaM netRtva karatA hai| yaha tiSyakadeva aisI mahARddhi vAlA hai, yAvat itanI # vikurvaNA karane meM samartha hai, jaise ki koI yuvatI (bhaya athavA bhIr3a ke samaya) yuvA puruSa kA hAtha dRr3hatA se ke pakar3akara calatI hai, athavA gAr3I ke pahiye kI dhurI AroM se gAr3ha saMlagna hotI hai, inhIM do dRSTAntoM ke - anusAra vaha zakrendra jitanI vikurvaNA karane meM samartha hai| he gautama ! yaha jo tiSyakadeva kI isa prakAra kI # vikurvaNA-zakti kahI hai, vaha usakA sirpha viSaya hai, viSayamAtra hai, kintu samprApti (kriyA) dvArA kabhI usane itanI vikurvaNA kI nahIM, karatA bhI nahIM aura bhaviSya meM karegA bhI nhiiN| % 13. [Q.] Bhante ! (As you have said-) "So great is the opulence fi (riddhi)... and so on up to... capacity of transmutation (vikurvana) of 44 hhh % %% % %% % ma | tRtIya zataka : prathama uddezaka (359) Third Shatak: First Lesson

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8555555555555555555555555555555555555g 55 456 457 45 455 456 457 455 456 457 455 456 457 4 455 456 457 4554 455 456 457 455 456 455 456 457 454 Devendra Shakra, the Indra (overlord) of Devs (gods)." Now, beloved of gods ! Your disciple, the ascetic named Tishyak, who was noble... and so on up to... humble; who led ascetic life for complete eight years enkindling his soul by observing a series of two day fasts. In the end he took the ultimate vow (sallekhana) of one month duration, avoiding sixty meals and embraced meditational death after doing alochana (self criticism) and pratikraman (critical review). He has reincarnated in 41 Saudharm Dev-lok. Covered by a divine cloth (Dev-dushya) in the divine in bed (Dev-shayaniya) in the divine hall of birth (upapat sabha) of his celestial vehicle (uimaan), he has taken instantaneous birth as a Samanik Dev (god of same status) of Devendra Shakra, the Indra (overlord) of Deus (gods) and having space occupation (avagahana) of innumerable fraction of an Angul. Then that instantaneously born Tishayk god attained the state of full development (paryapti bhaava) through five kinds of full development (paryapti) namely, aahaar (food) paryapti, sharira (body) paryapti, indriya (sense organs) paryapti, shvasochchhavas (breathing) paryapti, and bhasha-man (speech and mind) paryapti. When he attained full development the gods of the Samanik assembly brought together the ten nails of their ten fingers together; thus joining their palms and touching their forehead, they greeted him with hails of victory. They then said"O Beloved of gods ! You have acquired, possessed and experienced this divine opulence, radiance and influence (due to the noble deeds of the past). The divine opulence, radiance and influence as you, O Beloved of 4 gods, have acquired, possessed and experienced, the same divine opulence, radiance and influence has also been acquired, possessed and experienced by Devendra Shakra, the Indra (overlord) of Devs (gods). The divine opulence, radiance and influence as Devendra Shakra, the Indra (overlord) of Devs (gods) has acquired, possessed and experienced, ne divine opulence, radiance and influence has also been acquired, possessed and experienced by you, O Beloved of gods." (Stating thus) Ascetic Agnibhuti asked Bhagavan-Bhante ! How great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of that Tishyak god ? (Ans.] Gautam ! That Tishyak god has great opulence... and so on up to... influence. He lives reigning over four thousand Samanik Deus (gods of same status), four Agramahishis (chief queens) with their retinue, 455 455 456 457 455 456 457 455 456 455 456 457 455 456 45 46 47 46 45 446 44 45 46 47 46 45 446 445454545454545454545454 455 456 455 456 455 $ 456 457 454 455 456 455 456 457 455 456 457 martie (?) ( 360 ) Bhagavati Sutra (1) 44444444444444444444444455 456 457 454 455 456 457 458 459 44

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Wan pha phaphaphaphaphaphaphaphapha phra three assemblies, seven armies, seven commanders and sixteen thousand guard-gods as well as numerous other Vaimanik Devs (celestial vehicular gods) and goddesses. His capacity of transmutation (vikurvana) is as follows-He has the same power to pervade (akirna) as that of Shakrendra elaborated by the example of a young man tightly holding the hand of a young woman or like the spokes of a wheel tightly held by its axle. However, Gautam ! The aforesaid great power is 5 theoretical. In practice he has never performed transmutation (to said extant), neither he does, nor will he do. Wan hai ki bhASAparyApti kA sambandha svarayaMtra se tathA manaHparyApti kA sambandha mAnasika kriyA se hai| bhASA ke binA Wan Wan Wan phra vivecana : paryApti kA artha hai jIvanI zakti kI pUrNatA / zarIra nirmANa ke prArambha kAla meM hI paryAptiyoM kI racanA ho jAtI hai| paryApti chaha hai| yahA~ devoM ke bhASA - aura manaH paryApti ko eka mAnane kA kAraNa yaha ho sakatA Elaboration-Paryapti means full development of the life-energy. These paryaptis manifest themselves during the early stages of evolution of the body. They are six in number. Here the bhasha and man (speech and mind) paryaptis have been clubbed together. The possible reason for this is that faculty of speech is related to the vocal organs and that of mind is related to mental activity. The mental activities of thinking and contemplation are not possible in absence of language or faculty of speech. And in absence of mind there can be no language. Gods are born instantaneously; that is why the two have been clubbed together. (Bhagavai, Bhashya by Acharya Mahaprajna, Part-2, p. 15) cintana-manana Adi mana kI kriyAe~ nahIM ho sakatIM aura mana ke binA bhASA nahIM ho sktii| aupapAtika hone ke kAraNa devoM ke bhASA aura manaHparyApti eka sAtha niSpanna hotI haiM / ataH yahA~ eka mAnA gayA hai| (bhagavaI 5 bhASya, AcArya mahAprajJa, bhAga 2, pRSTha 15 ) Wan 14. [ pra. ] jai NaM bhaMte ! tIsae deve emahiDDhIe evaiyaM ca NaM pabhU vikuvvittae, sakkassa NaM bhaMte ! deviMdassa devaraNNo avasesA sAmANiyA devA kemahiDDhIyA ? 14. [ pra. ] bhagavan ! yadi tiSyakadeva itanI mahARddhi vAlA hai yAvat itanI vikurvaNA karane kI zakti rakhatA hai, to he bhagavan ! devendra devarAja zakra ke dUsare saba sAmAnika deva kitanI mahARddhi vAle haiM yAvat unakI vikurvaNA - zakti kitanI hai ? tRtIya zataka : prathama uddezaka 25595555 5 5 5 5 5 5 5 5 5 5 5 5 95 96 95 95 96 97 95 95 95 5 5 5 5 5 59595959595555 5 5 55 2 (361) phra Third Shatak: First Lesson phra pha [u. ] taheva savvaM jAva esa NaM goyamA ! sakkassa deviMdassa devaraNNo egamegassa sAmANiyassa devassa pha imeyArUve visae visayamette buie, no ceva NaM saMpattIe vikuvviMsu vA vikuvvaMti vA vikubvisrAMti vA / tAyattIsaya- logapAla - aggamahisINaM jaheva camaramsa / navaraM do kevalakappe jaMbuddIve dIve, annaM taM caiva / sevaM bhaMte! sevaM bhaMte! tti docce goyame jAva viharati / Wan phra pha Wan phra phra ************************************* Wan

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))))) ))))))))) ))... ))))) 555555555555555555555555555555555 [u. ] he gautama tiSyakadeva kI Rddhi evaM vikurvaNA-zakti ke samAna zakrendra ke samasta sAmAnika' devoM kI Rddhi evaM vikurvaNA-zakti Adi ke viSaya meM jAnanA cAhie, kintu yaha vikurvaNA-zakti OM devendra devarAja zakra ke pratyeka sAmAnika deva kA viSaya hai, viSayamAtra hai, samprApti dvArA unhoMne kabhI fa itanI vikurvaNA kI nahIM, karate nahIM aura bhaviSya meM kareMge bhI nhiiN| zakrendra ke trAyastriMzaka, lokapAla aura agramahiSiyoM (kI Rddhi, vikurvaNA-zakti Adi) ke viSaya meM camarendra ke trAyastriMzaka Adi OM (Rddhi Adi) kI taraha kahanA caahie| kintu itanA vizeSa hai ki ve apane vaikriyakRta rUpoM se do sampUrNa jambUdvIpoM ko bharane meM samartha haiN| zeSa samagra varNana camarendra kI taraha hai| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', yoM kahakara dvitIya gautama agnibhUti anagAra yAvat vicaraNa karate haiN| 14. [Q.] Bhante ! When so great is the opulence (riddhi)... and so on , up to... capacity of transmutation (vikurvana) of Tishyak Dev, then how great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of the other Samanik Deus (gods of same status) of Devendra Shakra, the Indra (overlord) of Devs (gods)?" ____ [Ans.] Gautam ! The opulence (riddhi) and capacity of transmutation (vikurvana) of the other Samanik Devs (gods of same status) of Devendra Shakra, the Indra (overlord) of Devs (gods) should be read to be same as OM those of Tishyak Dev. However, Gautam ! The aforesaid great power of Samanik Devs (gods of same status) of Devendra Shakra, the Indra (overlord) of Devs (gods) is theoretical. In practice none of them has ever performed transmutation (to said extant), neither he does, nor will he do. What has been stated about (the opulence etc. of) the Trayastrinshak and others gods of Chamarendra should be repeated here about (the opulence and power of transmutation etc. of) Trayastrinshak and Lok-pal gods as well as Agramahishis (chief queens) of Shakrendra. The difference being that he can pervade an area equivalent to that of two Jambu Dveeps with his transmuted forms. Rest of the description is same as that of Chamarendra. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. devavarga kI Rddhi OPULENCE OF GROUPS OF GODS 15. [pra. ] 'bhaMte !' tti bhagavaM tacce goyame vAubhUI aNagAre bhagavaM jAva evaM vayAsI-jai NaM bhaMte ! sakke deviMde devarAyA emahiDDhIe jAva evaiyaM ca NaM pabhU viuvittae, IsANe NaM bhaMte ! deviMde devarAyA kemahiDDhIe ? )))))))))) ))) jamaWan )) | bhagavatIsUtra (1) (362) Bhagavati Sutra (1) Ri Li Gong %%%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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))))))))))))))))55555555555555 [u.] evaM taheva, navaraM sAhie do kevalakappe jaMbuddIve dIve, avasesaM thev| 15. [pra.] 'bhagavan !' yoM sambodhana kara tRtIya gautama bhagavAna vAyubhUti anagAra ne bhagavAna ko vandana-namaskAra karake isa prakAra pUchA-"bhagavan ! yadi devendra devarAja zakra itanI mahARddhi vAlA hai, . yAvat itanI vikurvaNA karane meM samartha hai, to bhagavan ! devendra devarAja IzAna kitanI mahARddhi vAlA hai yAvat kitanI vikurvaNA karane kI zakti hai?' [u. ] zakrendra ke samAna hI sArA varNana IzAnendra ke viSaya meM jAnanA caahie| vizeSatA yaha hai ki vaha sampUrNa do jambUdvIpa se kucha adhika sthala ko bhara detA hai| 15. (Q.) "Bhante !" Addressing thus the second Gautam, ascetic Agnibhuti paid homage and obeisance to Shraman Bhagavan Mahavir + and said-"When so great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Devendra Shakra, the Indra (overlord) of Devs (gods), then how great is the opulence (riddhi)... and so on up to... capacity of transmutation (vikurvana) of Devendra Ishan, the Indra (overlord) of Devs (gods)?" [Ans.] What has been stated about Shakrendra should also be repeated for Ishanendra. The difference being that he can pervade an area slightly more than that of two Jambu Dveeps with his transmuted forms. 16. jai NaM bhaMte ! IsANe deviMde devarAyA emahiDDhIe jAva evaiyaM ca NaM pabhU viuvittae, evaM khalu , devANuppiyANaM aMtevAsI kurudattaputte nAmaM pagatibhaddae jAva viNIe aTThamaM aTThameNaM aNikkhitteNaM, pAraNae AyaMbilapari gahieNaM tavokammeNaM uDDhaM bAhAo pagijjhiya pagiljhiya sUrAbhimuhe AyAvaNabhUmIe AyAvemANe bahupaDipuNNe chammAse sAmaNNapariyAgaM pAuNittA addhamAsiyAe saMlehaNAe attANaM jhosittA tIsaM bhattAiM aNasaNAe chedittA AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA IsANe kappe sayaMsi vimANaMsi jA ceva tIsae vttvvyaa| sa ceva aparisesA kurudattaputte vi| navaraM sAtirege do kevalakappe jaMbuddIve dIve, avasesaM taM cev| ___evaM sAmANiya-tAyattIsa-logapAla-aggamahisINaM jAva esa NaM goyamA ! IsANassa deviMdassa devaraNNo evaM egamegAe aggamahisIe devIe ayameyAsave visae visayamette buie, no ceva NaM saMpattIe vikavviMsu va vikuvvaMti vA vikubbissaMti vaa| 16. bhagavan ! yadi devendra devarAja IzAnendra itanI bar3I Rddhi se yukta hai yAvat vaha itanI # vikurvaNA-zakti rakhatA hai, to Apa devAnupriya kA antevAsI kurudattaputra anagAra, jo prakRti se bhadra yAvat vinIta, tathA nirantara aTThama (telA) kI tapasyA aura pAraNe meM AyaMbila, aisI kaThora tapazcaryA ke # se AtmA ko bhAvita karatA huA, donoM hAtha U~ce rakhakara sUrya kI ora mukha karake AtApanA letA thA / vaha pUrA chaha mahIne taka zramaNaparyAya kA pAlana karake, arddha-mAsikI saMlekhanA se apanI AtmA ko pApaprama | tRtIya zataka : prathama uddezaka (363) Third Shatak: First Lesson

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BE 995555555555555558 Wan 5155555555555553 )))))))))))))55555555555555555)))))))))))) + saMsevita karake, tIsa bhakta anazana kA chedana karake, AlocanA evaM pratikramaNa karake, samAdhibhAvapUrvaka kAla karake, IzAnakalpa meM, apane vimAna meM, IzAnendra ke sAmAnika deva ke rUpa meM utpanna huA hai, Wan ityAdi, tiSyakadeva ke samAna samagra vaktavyatA kurudatta deva ke viSaya meM bhI kahanI caahie| isa sambandha meM saba vaktavya pUrvavat jAnanA caahie| ____ vizeSatA yaha hai ki kurudattaputradeva kI sampUrNa do jambUdvIpoM se kucha adhika sthala ko bharane kI vikurvaNA-zakti hai| isI taraha (IzAnendra ke anya) sAmAnika deva, trAyastriMzaka deva evaM lokapAla tathA agramahiSiyoM ke viSaya meM jAnanA caahie| yAvat-he gautama ! devendra devarAja IzAna kI agramahiSiyoM kI itanI yaha vikurvaNA-zakti, kevala zakti kA viSayamAtra hai, parantu samprApti dvArA kabhI itanA vaikriya kiyA nahIM, OM karatI nahIM aura bhaviSya meM karegI bhI nhiiN| 16. Bhante ! (As you have said--) "So great is the opulence (riddhi)... Si and so on up to... capacity of transmutation (vikurvana) of Ishanendra, the Indra (overlord) of Deus (gods)." Now, beloved of gods ! Your disciple, the ascetic named Kurudattaputra, who was noble... and so on up to... 15 humble; who led ascetic life for complete six months enkindling his soul by rigorous austerities observing a series of three day fasts, breaking the fast with Ayambil (eating once in a day food cooked or baked with a single ingredient even without any salt or other condiments) and enduring heat by standing with raised hands facing the sun. In the end he took the 41 ultimate vow (sallekhana) of half a month duration, avoiding thirty meals 4 and embraced meditational death after doing alochana (self-criticism) and pratikraman (critical review). He has reincarnated in Ishan Kalp in his celestial vehicle (vimaan) as a Samanik Dev (god of same status) of Devendra Ishan. All details stated about Tishyak Dev should be repeated here for Kurudattaputra. All description is as aforesaid. The difference being that Kurudattaputra can pervade an area slightly more than that of two Jambu Dveeps with his transmuted forms. The same is true for the Samanik, Trayastrinshak and Lok-pal gods as well as Agramahishis (chief queens) of Ishanendra... and so on up to... . However, Gautam ! The aforesaid great power of Agramahishis of Ishanendra, the Indra (overlord) of Devs (gods) is theoretical. In practice they have never performed transmutation (to said extant), neither they 3 do, nor will they do. 17. evaM saNaMkumAre vi, navaraM cattAri kevalakappe jaMbuddIve dIve, aduttaraM ca NaM tiriymsNkheje| Wan evaM sAmANiya-tAyattIsa-logapAla-aggamahisINaM asaMkheje dIva-samudde savve viuvvNti| Wan // Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatIsUtra (1) (364) Bhagavati Sutra (1) Wan

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95555555555555555555555555555555 17. isI prakAra sanatkumAra devaloka ke devendra (kI Rddhi Adi) ke viSaya meM bhI samajhanA caahie| vizeSatA yaha hai ki vaha usakI vikurvaNA-zakti sampUrNa cAra jambUdvIpoM jitane sthala ko aura tirache asaMkhyAta dvIpa samudroM jitane sthala ko bharane kI hai| isI taraha (sanatkumArendra ke) sAmAnika deva, trAyastriMzaka, lokapAla evaM agramahiSiyoM kI vikurvaNA-zakti asaMkhyAta dvIpa samudroM jitane sthala ko bharane kI hai| ___17. The same is true (about opulence etc.) for the overlord (Indra) of Sanatkumar Devlok. The difference being that he can pervade an area equivalent to that of four Jambu Dveeps and innumerable continents and seas in the transverse world (Tiryak Lok) with his transmuted forms In the same way the Samanik, Trayastrinshak and Lok-pal gods as well as Agramahishis (chief queens) of Ishanendra can pervade an area equivalent to that of innumerable continents and seas in the transverse world (Tiryak Lok) with their transmuted forms. spaSTIkaraNa : yadyapi saudharma-IzAna-ina do kalpoM meM hI deviyA~ utpanna hotI haiN| sanatkumAra devaloka meM devI utpanna nahIM hotI, tathApi saudharma devaloka meM jo aparigRhItA deviyA~ hotI haiM, ve deviyA~ una sanatkumAra devoM kI upabhogyA hotI haiM, isI kAraNa sanatkumAra-prakaraNa ke mUlapATha meM 'aggamahisINaM' pada kA ullekha hai| (bhagavatI vRtti, patrAMka 3/32, bhASya, pRSTha 17) Clarification-Goddesses are born only in Saudharm and Ishan Kalps (divine realms) and not in the Sanatkumar Kalp. However, the unmarried goddesses in Saudharma Kalp are available to Sanatkumar gods. That is the reason for the mention of the term Agramahishis in context of Sanatkumar gods in the original text. (Bhagavati Vritti, leaf 3132, Bhashya, p. 17) 18. saNaMkumArAo AraddhA uvarillA logapAlA savve vi asaMkhejje dIva-samudde viuvvNti| evaM mAhiMde vi| navaraM sAirege cattAri kevalakappe jaMbuddIve diive| 18. sanatkumAra se lekara Upara ke (devalokoM ke) saba lokapAla asaMkhyeya dvIpa-samudroM jitane sthala ko bharane kI vaikriya-zakti vAle haiN| isI taraha mAhendra (nAmaka caturtha devaloka ke indra tathA usake sAmAnika Adi devoM kI Rddhi Adi) ke viSaya meM bhI samajhanA caahie| kintu itanI vizeSatA hai ki ye sAdhika cAra jambUdvIpoM jitane sthala ko bharane kI vikuvarNA-zakti vAle haiN| ___18. Starting from Sanatkumar, all the Lok-pals in the higher divine realms (Dev Loks) have the power to pervade an area equivalent to that of innumerable continents and seas with their transmuted forms. The same is true for (the opulence etc. of Indra and other gods of the fourth heaven) tRtIya zataka : prathama uddezaka (365) Third Shatak: First Lesson ja) ) ))) ))))) ))) )))

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))58 555555555555555555555555554))))))) i Maahendra. The difference being that they can pervade an area slightly more than that of four Jambu Dveeps with their transmuted forms. 19. evaM baMbhaloe vi, navaraM aTTha kevlkppe0| evaM laMtae vi, navaraM sAtirege aTTha kevlkppe0| mahAsakke solasa kevalakappe0 / sahassAre sAtirege sols0| evaM pANae vi, navaraM battIsaM kevlkppe| evaM accue vi, navaraM sAtirege battIsaM kevalakappe jaMbuddIve diive| annaM taM cev| sevaM bhaMte ! / sevaM bhaMte ! ti tacce goyame vAyubhUtI aNagAre samaNaM bhagavaM mahAvIraM vaMdai namasai jAva vihrti| 19. isI prakAra brahmaloka (nAmaka paMcama devaloka ke indra tathA devavarga kI Rddhi Adi ke viSaya meM bhI jAnanA caahie| vizeSatA : ve sampUrNa ATha jambUdvIpoM (ko bharane) kI vaikriya-zakti rakhate haiN| isI OM prakAra lAntaka nAmaka chaThe devaloka ke indrAdi ke viSaya meM samajhanA cAhie vizeSa yaha hai ki ve sampUrNa 9 ATha jambUdvIpoM se kucha adhika sthala ko bharane kI vikurvaNA-zakti rakhate haiN| mahAzukra ke viSaya meM vizeSatA itanI hai ki ve sampUrNa solaha jambUdvIpoM ko bharane kI vaikriya-zakti rakhate haiN| zeSa varNana puurvvt| OM sahasrAra devaloka ke indrAdi ke viSaya meM bhI yahI bAta hai| vizeSatA itanI hai ki ve sampUrNa solaha jambUdvIpoM + se kucha adhika sthala ko bharane kI vaikriya-zakti rakhate haiN| prANata (devaloka ke indra tathA usake devavarga kI + Rddhi Adi) ke viSaya meM bhI itanI vizeSatA hai ki ve sampUrNa battIsa jambUdvIpoM jitane kSetra ko bharane kI OM vaikriya-zakti vAle haiN| isI taraha acyuta ke viSaya meM bhI jAnanA caahie| vizeSatA itanI hai ki ve sampUrNa ke battIsa jambUdvIpoM se kucha adhika kSetra ko bharane kA vaikriya-sAmarthya rakhate haiN| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara tRtIya gautama vAyubhUti anagAra zramaNa bhagavAna mahAvIra ko vandana-namaskAra kara vicaraNa karane lge| 12 kalpa sambandhI tAlikA (bRhat saMgrahaNI gAthA 112 ke anusAra) devaloka vaikriya zakti deva vimAna sAmAnika deva-saMkhyA 1. saudharma ___ sampUrNa do jambUdvIpa pramANa 32 lAkha 84 hajAra 2. IzAna sampUrNa do jambUdvIpa se kucha adhika 28 lAkha 80 hajAra 2. sanatkumAra sampUrNa cAra jambUdvIpa 12 lAkha 72 hajAra 4. mAhendra kucha adhika cAra jambUdvIpa 8 lAkha 70 hajAra 5. brahma 8 jambUdvIpa 4 lAkha 60 hajAra 6. lAntaka kucha adhika 8 jambUdvIpa 50 hajAra 50 hajAra 7. mahAzukra 16 jambUdvIpa 40 hajAra 40 hajAra 8. sahasrAra sAdhika 16 jambUdvIpa 6 hajAra 30 hajAra 9. Anata sampUrNa 32 jambUdvIpa 4 sau 20 hajAra 10. prANata sampUrNa 32 jambUdvIpa 20 hajAra Wan 11. AraNa sAdhika 32 jambUdvIpa 3 sau 10 hajAra ma 12. acyuta kalpa sAdhika 32 jambUdvIpa 10 hajAra 5555555555555555555555555555555555 wwe FE jAU bhagavatIsUtra (1) (366) Bhagavati Sutra (1) B5)))))))))))))))))))))))))Wan 58 9

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445 446 44 45 46 47 46 45 44 45 46 47 995 $45 40 41 41 41 41 41 41 41 45 455 456 457 454 19. The same is true for (the opulence etc. of Indra and other gods of the fifth heaven) Brahmalok. The difference being that they can pervade an area equivalent to that of eight Jambu Dveeps with their transmuted forms. The same is true for (the sixth heaven) Lantak. The difference being that they can pervade an area slightly more than that of eight Jambu Dveeps with their transmuted forms. The same is true for Mahashukra with the difference that they can pervade an area equivalent to that of sixteen Jambu Dveeps with their transmuted forms. The same is true for Sahasrar with the difference that they can pervade an area slightly more than that of sixteen Jambu Dveeps with their transmuted forms. The same is true for Pranat with the difference that they can pervade an area equivalent to that of thirty two Jambu with their transmuted forms. The same is true for Achyut with the difference that they can pervade an area slightly more than that of thirty two Jambu Dveeps with their transmuted forms. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... the third Gautam ascetic Vayubhuti resumed his activities, TABLE OF 12 KALPS (DIVINE REALMS OR HEAVENS) (ACCORDING TO BRIHAT SANGRAHANI GATHA 112) Dev-lok Vaikriya Shakti Celestial Vehicles Samanik Gods 1. Saudharma 2. Ishan 3. Sanatkumar 4. Maahendra 5. Brahma 6. Lantak 7. Mahashukra 8. Sahasrar 9. Anat 10. Pranat 11. Aran 12. Achyut two Jambu Dveeps more than two Jambu Dveeps four Jambu Dveeps more than four Jambu Dveeps eight Jambu Dveeps more than eight Jambu Dveeps sixteen Jambu Dveeps more than sixteen Jambu Dveeps thirty two Jambu Dveeps thirty two Jambu Dveeps more than thirty two Jambu Dveeps more than thirty two Jambu Dveeps 3.2 million 2.8 million 1.2 million 0.8 million 0.4 million 50 thousand 40 thousand 6 thousand 4 hundred 4 hundred 3 hundred 3 hundred 84 thousand 80 thousand 72 thousand 70 thousand 60 thousand 50 thousand 40 thousand 30 thousand 20 thousand 20 thousand 10 thousand 10 thousand 20. tae NaM samaNe bhagavaM mahAvIre anayA kayAI moyAo nagarIo naMdaNAo cetiyAo paDinikkhamai, paDinikkhamittA bahiyA jaNavayavihAraM vihri| tRtIya zataka : prathama uddezaka (367) Third Shatak: First Lesson 44444444444444444444444444444444444

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2 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 C 25 555595555555559555555955555 5 5 5 5 595555592 Wan Wan phra Wan Wan Wan Wan Wan Wan 5 aTThAvIsavimANAvAsasayasahassAhivaI 20. isake pazcAt eka samaya zramaNa bhagavAna mahAvIra 'mokA' nagarI ke 'nandana' nAmaka udyAna se vihAra kara janapada meM vicaraNa karane lage / Wan Wan y 20. After that one day Shraman Bhagavan Mahavir left Nandan y garden in Moka city and resumed his itinerant way in other inhabited y Y y y y y areas. pha jaheva rAyappaseNaijje jAva divyaM deviDDhi jAva jAmeva disiM pAubbhUe tAmeva disiM pddige| Wan IzAnendra kA vandanArtha Agamana ARRIVAL OF ISHANENDRA TO PAY HOMAGE 21. teNaM kAleNaM teNaM samaeNaM rAyagihe nAmaM nagare hotthA vnnnno| jAva parisA pajjuvAsai / 22. usa kAla usa samaya meM IzAnakalpa kA devendra devarAja, zUlapANi (hAtha meM trizUla dhAraka ) 5 vRSabhavAhana ( baila para savArI karane vAlA) loka ke uttarArddha kA svAmI, aTThAIsa lAkha vimAnoM kA Wan 21. usa kAla usa samaya meM rAjagRha nAmaka nagara thA / ( bhagavAna vahA~ padhAre) yAvat pariSad bhagavAna kI paryupAsanA karane lgii| Wan there.) People commenced worship. 21. During that period of time there was a city called Rajagriha. y Description (as before )... and so on up to ... ( Bhagavan Mahavir arrived 5 22. teNaM kAleNaM teNa samaeNaM IsANe deviMde devarAyA sUlapANI vasabhavAhaNe uttaraDUDhalogahivaI arayaMbaravatthadhare AlaiyamAla uDe navahemacArucitta 5 dizAoM ko udyotita evaM prabhAsita karatA huA, IzAnakalpa meM IzAnAvataMsaka vimAna meM rAjapraznIyasUtra 5 meM sUryAbha deva ke varNana anusAra divya deva Rddhi kA anubhava karatA huA (bhagavAna ke darzana - vandana karane AyA aura yAvat jisa dizA se AyA thA usI dizA meM vApasa calA gyaa| (sUryAbhadeva ke Agamana 5 evaM nATya pradarzana kA sampUrNa varNana sacitra rAyapeseNiyasUtra meM dekheM) 5 caMcalakuMDalavilihijja mANagaMDe jAva dasa disAo ujjovemANe pabhAsemANe IsANe kappe IsANavarDise vimANe 5 adhipati, AkAza ke samAna rajarahita nirmala vastradhAraka, sira para mAlA se suzobhita mukuTadhArI, navIna svarNanirmita sundara, vicitra evaM caMcala kuNDaloM se kapola ko jagamagAtA huA yAvat dasoM ddo 22. During that period of time Ishanendra, the overlord (Indra) of Ishan Kalp, trident-bearing, bull-mounted, the master of the northern half of Lok, the owner of two million eight hundred thousand celestial Wan 5 vehicles, adorned in sky-like clean and pure dress, with a garland f embellished crown on his head, with cheeks glowing in radiance of exquisite and dangling ear-rings made of fresh gold... and so on up to... brightening and enlightening the ten directions and dwelling in the Ishanavatamsak Vimaan in Ishan Kalp as described in Rajaprashniya 5 Sutra in context of Suryabh Dev... and so on up to ... enjoying his divine phra bhagavatIsUtra (1) Y 5 y Y 4 (368) ttttt Bhagavati Sutra (1) 2 555 5 565 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5952

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hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh 55555555555555555555555555555555558 fi opulence (came to pay homage and obeisance to Bhagavan)... and so on fi up to... went away in the direction from which he came. (For the detailed description of arrival of Suryabh god and his dance display refer to Illustrated Rayapaseniya Sutra) kUTAkArazAlA dRSTAnta EXAMPLE OF KUTAKAR-SHALA 23. [pra. 1] 'bhaMte ! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdati NamaMsati, vaMdittA namaMsittA evaM vayAsI-aho NaM bhaMte ! IsANe deviMde devarAyA mhiddddiie| IsANassa NaM bhaMte ! sA divyA deviDDhI kahiM # gayA ? karhi aNupaviTThA ? ma [u. ] goyamA ! sarIraM gatA, sarIraM annupvitttthaa| 23. [pra. 1 ] 'he bhagavan !' isa prakAra sambodhita karake bhagavAna gautama svAmI ne zramaNa bhagavAna mahAvIra ko vandana-namaskAra kiyaa| vandana-namaskAra karake isa prakAra pUchA- "aho, bhagavan ! devendra # devarAja IzAna itanI mahARddhi vAlA hai| bhagavan ! IzAnendra kI vaha (nATya-pradarzanakAlika) divya deva-Rddhi (aba) kahA~ calI gaI ? kahA~ praviSTa ho gaI ?' [u. ] gautama ! (IzAnendra dvArA pradarzita) vaha divya deva-Rddhi (usake) zarIra meM calI gaI, zarIra meM praviSTa ho gaI hai| 23. [Q. 1] "Bhante !" Addressing thus Gautam Swami asked Bhagavan Mahavir after paying homage and obeisance--"Bhante ! Ishanendra, the overlord (Indra) of gods is endowed with so great opulence. Bhante ! Where did that divine (display of) opulence (created by Ishanendra).go fi and disappear (now) ?" (Ans.) "Gautam ! The divine opulence (displayed by Ishanendra) was fi drawn into and disappeared within his own body. [pra. 2 ] se keNaTTeNaM bhaMte ! evaM vuccati sarIraM gatA, sarIraM aNupaviTThA ? [u. ] goyamA ! se jahAnAmae kUDAgArasAlA siyA duhao littA guttA guttaduvArA NivAyA NivAyagaMbhIrA, tIse NaM kUDAgArasAlAdiTuMto bhaanniyvyo| [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki vaha divya deva-Rddhi zarIra meM calI gaI aura zarIra meM praviSTa ho gaI? [u. ] gautama ! jaise koI kUTAkAra (zikhara ke AkAra kI) zAlA ho, jo donoM tarapha se gobara Adi se lIpI huI ho, gupta ho, gupta-dvAra vAlI ho, nirvAta ho, vAyupraveza se rahita gambhIra (U~DI) ho, 5 yAvat aisI kUTAkArazAlA kA dRSTAnta (yahA~) kahanA caahie| (pUrvokta) kUTAkArazAlA dRSTAnta-jaise zikharAkAra athavA vartulAkAra zAlA jisake Upara kA bhAga 5 zikhara jaisA pratIta ho| koI zAlA ho aura usake pAsa bahuta-se manuSya khar3e hoM, isI bIca AkAza meM LLC iririririr 1 | tRtIya zataka : prathama uddezaka (369) Third Shatak: First Lesson 155555555 5555555)))))))))))

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bAdala umar3a-ghumar3akara A gaye hoM aura barasane kI taiyArI ho, aisI sthiti meM ve tamAma manuSya varSA se rakSA ke lie usa zAlA meM praviSTa ho jAte haiM, isI prakAra IzAnendra kI vaha divya Rddhi, deva-prabhAva evaM OM divya kAMti IzAnendra ke zarIra meM praviSTa ho gii| (sacitra rAyapaseNiya sUtra meM vistRta varNana va citra dekheN)| [Q.2] Bhante ! Why is it said that the divine opulence (displayed by Ishanendra) was drawn into and disappeared within his own body? [Ans.] Gautam ! Suppose there is a cone shaped (like hill-top) camouflaged house (kutakar-shala), large and deep underground. It is plastered within and outside with cow-dung. It is surrounded by a parapet wall and has strong and air-tight but concealed doors... and so on up to... the example of kutakar-shala should be cited here. The example-Suppose there is a cone shaped (like hill-top) camouflaged house, large and deep underground. It is plastered within and outside with cow-dung. It is surrounded by a parapet wall and has strong and air-tight but concealed doors. A large crowd is sitting near that camouflaged house. If that crowd suddenly sees dark rain bearing clouds or a terrible storm approaching, it at once enters that camouflaged house and disappears. In the same way all the opulence and divine illusion displayed by Ishanendra entered and vanished into his body. IzAnendra kA pUrvabhava : tAmalI tApasa PAST BIRTH OF ISHANENDRA : TAMALI TAPAS 24. [pra. ] IsANeNaM bhaMte ! deviMdeNaM devaraNNA sA divyA deviDDhI divyA devajutI dibve devANubhAge kiNNAladdhe ? kiNNApatte ? kiNNA abhisamannAgae ? ke vA esa Asi puvabhave ? kiMNAmae vA ? + kiMgotte vA ? kataraMsi vA gAmaMsi vA nagaraMsi vA jAva satrivesaMsi vA ? kiM vA soccA ? kiM vA daccA ? kiM vA bhoccA ? kiM vA kiccA ? kiM vA samAyarittA ? kassa vA tahArUvassa samaNassa vA mAhaNassa vA OM aMtie egamavi AriyaM dhammiyaM suvayaNaM soccA nisamma ja NaM IsANeNaM devideNaM devaraNNA sA divyA deviDDhI jAva abhisamannAgayA ? [u. ] evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve dIve bhArahe vAse tAmalittI nAmaMja nagarI hotthaa| vnnnno| tattha NaM tAmalittIe nagarIe tAmalI nAmaM moriyaputte gAhAvatI hotthaa| aDDhe ditte jAva bahujaNassa aparibhUe yAvi hotthaa| - 24. [pra. ] bhagavan ! devendra devarAja IzAna ne vaha divya deva-Rddhi, divya deva-dhuti (kAnti) 5 aura divya deva-prabhAva kisa kAraNa se upalabdha kiyA, kisa kAraNa se prApta kiyA aura kisa hetu se abhimukha (bhoga ke lie sAmane upasthita) kiyA? yaha IzAnendra pUrvabhava meM kauna thA? isakA kyA nAma, OM kyA gotra thA? yaha kisa grAma, nagara athavA yAvat kisa sanniveza meM rahatA thA? isane kyA (dharma-) sunakara, kyA (AhAra-pAnI Adi-) dekara, kyA (rUkhA-sUkhA-) khAkara, kyA (tapa evaM zubha bhagavatIsUtra (1) (370) Bhagavati Sutra (1) pra dha 9544554555555555555

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5555555555555555555555555555 dhyAnAdi-) karake, kyA (zIlavratAdi yA pratilekhana-pramArjana Adi dharmakriyAoM kA-) samyak AcaraNa karake, athavA kisa tathArUpa zramaNa yA mAhana ke pAsa se eka bhI Arya (tIrthaMkarokta) evaM dhArmika suvacana sunakara tathA hRdaya meM dhAraNa karake (puNya-pu~ja kA upArjana kiyA), jisa (puNya-pratApa) se devendra devarAja IzAnendra ne vaha divya deva-Rddhi upalabdha kI hai, prApta kI hai aura abhimukha kI hai ? [u. ] gautama ! usa kAla usa samaya meM isI jambUdvIpa nAmaka dvIpa meM bhAratavarSa meM tAmraliptI nAma kI nagarI thii| usa tAmraliptI nagarI meM tAmalI nAma kA mauryaputra (mauryavaMza meM utpanna) gRhapati (gRhastha) rahatA thaa| vaha dhanADhya thA, dIptimAna (tejasvI) thA, aura bahuta-se manuSyoM dvArA aparAbhUta (nahIM dabane vAlA) thaa| 24. (Q.) "Bhante ! How did Ishanendra, the overlord (Indra) of gods acquire and manifest (abhimukh) that divine opulence, radiance and influence? Who was he in the past birth? What was his name and clan name (gotra) ? In which village, city... and so on up to... inhabited area did he live ? What (noble words) did he hear ? What did he give (charity) ? What did he eat (dry and drab food) ? What deed did he perform (austerities, meditation etc.) ? What conduct did he properly follow (vows, critical review and other religious rituals) ? And what religious and noble words he listened to and accepted from a sagacious Shraman or Brahmin (to acquire heaps of meritorious karmas)? By dint of which (meritorious karma's) that Ishanendra, the overlord (Indra) of gods got endowed with and manifested such divine opulence and power ? [Ans.] Gautam ! During that period of time there was a city named Tamralipti in Bharat-varsh in this Jambu continent. In that Tamralipti city lived a householder (gathapati) named Tamali born in Maurya clan. He was very rich brilliant and insuperable (aparabhoot; due to his status and influence he could not be insulted, ignored or belittled) by one or more adversaries. 25. tae NaM tassa moriyaputtassa tAmalissa gAhAvatissa anayA kayAi puvvarattAvarattakAlasamayaMsi kuDuMbajAgariyaM jAgaramANassa imeyArUve ajjhatthiyae jAva samuppajjitthA-"asthi tA me purA porANANaM suciNNANaM suparakkaMtANaM subhANaM kallANANaM kaDANaM kammANaM kallANe phalavittivisese jeNAhaM hiraNNeNaM baDDhAmi, suvaNNeNaM vaDDhAmi, dhaNeNaM vaDDhAmi, dhaneNaM vaDDhAmi, puttehiM vaDDhAmi, pasUhi vaDDhAmi, viula dhaNa-kaNaga-rayaNa-maNi-mottiya-saMkha-sila-ppavAla-rattarayaNa-saMtasArasAvatejjeNaM atIva atIva abhivdduuddhaami| taM kiM NaM ahaM purA porANANaM suciNNANaM jAva kaDANaM kammANaM egaMtasokkhakhayaM uvehemANe viharAmi ? taM jAva ca NaM me mitta-nAti-niyaga-saMbaMdhipariyaNo ADhAti pariyANAi sakkArei sammANei kallANaM | tRtIya zataka : prathama uddezaka (371) Third Shatak : First Lesson | jama e ) ) ))) ))

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95555555555555555555555555555555555556 5 maMgalaM devayaM ceiyaM viNaeNaM pajjuvAsai tAvatA me seyaM kallaM pAuppabhAyAe rayaNIe jAva jalaMte sayameva // dArumayaM paDiggahagaM karettA viulaM asaNa-pANa-khAima-sAimaM uvakkhaDAvettA mitta-nAti-niyagaOM saMbaMdhipariyaNaM AmaMtettA, taM mitta-nAi-niyaga-saMbaMdhiparayaNaM viuleNaM asaNa-pANa-khAima-sAimeNaM mavattha-gaMdha-mallA-'laMkAreNa ya sakkArettA sammANettA, tasseva mitta-nAi-niyaga-saMbaMdhipariyaNassa OM purato jeTaM puttaM kuTuMbe ThAvettA, taM mitta-nAti-Niyaga-saMbaMdhipariyaNaM jeTTaputtaM ca ApucchittA, sayameva Wan dArumayaM paDiggahagaM gahAya muMDe bhavittA pANAmAe pavvajjAe pvvitte| pavvaitte vi ya NaM samANe imaM eyArUvaM * abhiggahaM abhigihissAmi-'kappai me jAvajjIvAe chaThaMchaTTeNaM aNikkhitteNaM tavokammeNaM uDDhaM bAhAo Wan pagijjhiya pagijjhiya sUrAbhimuhassa AyAvaNabhUmIe AyAvemANassa viharittae, chaTThassa vi ya NaM pAraNayaMsi AyAvaNabhUmIo paccorubhittA sayameva dArumaya paDiggahayaM gahAya tAmalittIe nagarIe ucca-nIyaOM majjhimAI kulAiM gharasamudANassa bhikkhAyariyAe aDittA suddhodaNaM paDiggAhettA, taM tisattakhutto udaeNaM pakkhAlettA, tao pacchA AhAraM AhArittae tti kttu| evaM sNpehi| saMpehittA kallaM pAuppabhAyAe jAva jalaMte sayameva dArumayaM paDiggahagaM karei, karittA viulaM asaNapANa-khAima-sAimaM uvakkhaDAvei, uvakkhaDAvittA tao pacchA pahAe kayabalikamme OM kayakouyamaMgalapAyacchitte suddhappAvesAI maMgallAI vatthAI pavara parihie appamahagyA''bharaNAlaMkiyasarIre 9 bhoyaNavelAe bhoyaNamaMDavaMsi suhaasnnvrgte| tae NaM mitta-nAi-niyaga-saMbaMdhiparijaNeNaM saddhiM taM viulaM OM asaNa-pANa-khAima-sAimaM AsAdemANe vIsAdemANe paribhAemANe paribhuMjemANe vihri| ma 25. tatpazcAt kisI eka dina pUrva rAtri vyatIta hone para pazcima rAtri (tRtIya prahara) ke samaya OM kuTumba jAgarikA (kuTumbaM ke viSaya meM cintana) jAgate hue usa mauryaputra tAmalI gAthApati ko isa prakAra ma kA yaha adhyavasAya yAvat mana meM saMkalpa utpanna huA ki-"mere dvArA pUrvakRta, purAtana (dAnAdi rUpa meM) + samyak Acarita, suparAkramayukta, zubha aura kalyANarUpa kRtakarmoM kA kalyANaphalarUpa prabhAva abhI taka to vidyamAna hai; jisa (pUrvArjita puNya-prabhAva ke kAraNa) mere ghara meM hiraNya (cA~dI), suvarNa, dhana, dhAnya, ma putra-parivAra, pazudhana bar3ha rahA hai tathA vipula dhana, kanaka, ratna, maNi, motI, zaMkha, candrakAnta vagairaha maNirUpa patthara, pravAla (mUMgA) raktaratna tathA mANikyarUpa sArabhUta dhana kI adhikAdhika vRddhi ho rahI hai| hai to kyA maiM, pUrvakRta, purAtana (dAnAdirUpa meM) samAcarita yAvat pUrvakRta (zubhakarmoM) kA phala bhogane se unakA ekAntarUpa se kSaya ho rahA hai, ise apane sAmane dekhatA rahU~-isa (kSaya = nAza) kI upekSA karatA raha~ ? (arthAta-majhe itanA sakha-sAdhanoM kA lAbha hai. itanA hI basa mAnakara kyA bhaviSyakAlIna lAbha ke U prati udAsIna banA rahU~? yaha mere lie ThIka nahIM hai|) ataH jaba taka maiM cA~dI-sone yAvat mANikya Adi sArabhata padArthoM ke rUpa meM sakhasAmagrI dvArA dinAnadina atIva-atIva abhivaddhi pA rahA hU~ aura jaba taka mere mitra, jJAtijana-(svagotrIya), nijaka-kuTumbIjana, mAtRpakSIya (nanihAla ke) yA zvasurapakSI sambandhI evaM parijana-(dAsa-dAsI Adi) merA Adara karate haiM, mujhe svAmI rUpa meM mAnate haiM, merA satkAra-sammAna karate haiM, mujhe kalyANarUpa, maMgalarUpa, devarUpa aura caitanya (samajhadAra = anubhavI) rUpa mAnakara vinayapUrvaka OM merI sevA karate haiM; taba taka (mujhe) apanA kalyANa kara lenA caahie| yahI mere lie zreyaskara hai| ataH rAtri Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555 bhagavatIsUtra (1) (372) Bhagavati Sutra (1) 355555555555555555558

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kabha))))))55555555555555555555))) ke vyatIta hone para prabhAta kA prAdurbhAva hote hI (arthAt prAtaHkAla kA prakAza hone para) yAvat jAjvalyamAna sUrya ke udaya hone para maiM svayaM apane hAtha se kASThapAtra banAU~ aura paryApta azana, pAna, OM khAdima aura svAdima rUpa cAroM prakAra kA AhAra taiyAra karAkara, apane mitra, jJAtijana, svajana-sambandhI ma tathA dAsa-dAsI Adi parijanoM ko Amantrita karake unheM sammAnapUrvaka azanAdi cAroM prakAra ke AhAra kA bhojana karAU~ phira vastra, sugandhita padArtha, mAlA aura AbhUSaNa Adi dvArA unakA satkAra-sammAna karake unhIM mitra, jJAtijana, svajana-sambandhI aura parijanoM ke samakSa apane jyeSTha putra ko kuTumba kA sArA dAyitva sauMpakara una mitra-jJAtijana-svajana-parijanAdi tathA apane jyeSThaputra se pUchakara, maiM svayameva kASThapAtra lekara evaM muNDita hokara 'praNAmA' nAma kI pravrajyA aMgIkAra kruuN| pravrajita hote hI maiM isa prakAra kA abhigraha (saMkalpa = pratijJA) dhAraNa karU~ ki maiM jIvanabhara nirantara chaTTha-cha? (bele-bele) tapazcaraNa karU~gA aura sUrya ke sammukha donoM bhujAe~ U~cI karake OM AtApanA bhUmi meM AtApanA letA huA rahU~gA aura chaTTha bhakta ke pAraNe ke dina AtApanAbhUmi se nIce utarakara svayaM kASThapAtra hAtha meM lekara tAmraliptI nagarI ke U~ca, nIca aura madhyama kuloM ke gRhasamudAya meM bhikSAcarI ke lie paryaTana karake bhikSAvidhi dvArA zuddha odana (kevala bhAta) lAU~gA aura use 21 bAra dhokara khaauuNgaa|' isa prakAra tAmalI gRhapati ne zubha vicAra kiyaa| isa prakAra kA vicAra karake rAtri vyatIta hote hI prabhAta kA prAdurbhAva hone para yAvat teja se jAjvalyamAna sUrya ke udaya hone para usane svayameva lakar3I kA pAtra bnaayaa| phira azana, pAna, khAdima, svAdima rUpa cAroM prakAra kA AhAra taiyAra krvaayaa| tatpazcAt usane snAna kiyA, balikarma kiyA, + kautuka maMgala aura prAyazcitta kiyA, zuddha aura uttama vastra ThIka-se pahane, alpabhAra tathA bahumUlya ke AbhUSaNoM se apane zarIra ko alaMkRta kiyaa| tatpazcAt bhojana ke samaya vaha tAmalI gRhapati bhojanamaNDala meM Akara zubhAsana para sukhapUrvaka baitthaa| isake bAda tAmalI gRhapati (AmaMtrita) mitra, OM jJAtijana, svajana sambandhI evaM parijana Adi ke sAtha usa vipula, azana, pAna, khAdima aura svAdima rUpa caturvidha AhAra kA AsvAdana karatA hai, vizeSa svAda letA hai, dUsaroM ko parosatA hai, bhojana 9 karAtA hai aura svayaM bhojana karatA hai| $ 25. One night, past the first half and during the third quarter, while Mauryaputra Tamali Gathapati was awake thinking about family matters, an aspiration (ajjhatthiye or adhyatmik), ... and so on up to... intention (sankappe or sankalp) surfaced--"These fruits of the auspicious and beatific deeds properly and steadfastly performed in the near and remote past continue to be with me till now. It is due to these that my silver, gold, wealth, stock of grains, family and livestock still continue to multiply. Also my valuable wealth including cash, gold, gems, beads, pearls, conch-shells, gemstones like moon-stone (Chandrakant mani), coral, Rakt-ratna and rubies continues to accumulate in larger and larger quantities every day. ATing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $555555555. OM55555 | tRtIya zataka : prathama uddezaka (373) Third Shatak : First Lesson 3555555555555555555555555555555555558

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455 456 454 455 456 455 456 457 455 456 457 455 456 457 455 456 455 456 457 455 456 455 456 457 455 456 457 458 455 456 457 455 456 457 & $ $ $ $ $ $ $ $ $ $ $ $ $ $ 457 455 456 457 454545454545454545454545454545454545454545454 455 456 457 455 456 457 458 455 456 457 455 456 457 458 459 41 So should I continue to passively observe this singular depletion of fruits of the auspicious and beatific deeds, properly and steadfastly performed in the near and remote past, caused by enjoying them and ignore this (depletion) ? (In other words, with the assumption that I have the benefit of so much means of pleasure, should I be indifferent to the needs of the future? This is not good for me.) Therefore, as long as my silver, gold, ... and so on up to... rubies continue to accumulate in larger and larger quantities every day; as long as my friends, kinfolk, family members, maternal relatives, wife's relatives, and servants respect me, accept me as master, honour me, and serve me humbly accepting me to be beatific, auspicious, divine and sagacious; I should work for my own (future) well-being. Only that would be to my advantage. Therefore, tomorrow when the night ends and it is dawn (at first light)... and so on up to... when the sun is at its full glow I should make wooden bowls with my own hands. I should get large quantities of ashan, paan, khadya, svadya (staple food, liquids, general food and savoury food) cooked. Having done that, I should invite my friends, family members, relatives and servants; greet them; offer them this food; and honour them with clothes, perfumes, garlands and ornaments. After that, in their presence I should hand over the responsibility of the family to my eldest son. Then after seeking permission from them and my eldest son, carrying the wooden bowls along and tonsuring my head I should accept the Pranama initiation (pravrajya). After getting initiated I will take this resolve-"I will observe a life 45 long vow of continuous two day fasts (a two day fast followed by a day of i eating and again followed by a two day fast and so on). While doing this I will endure the heat of the sun by standing in Atapana Bhumi (the allotted raised spot for austerities involving mortification by heat; the heat-mortification arena) with arms raised and facing the sun. On the day of breaking the fast I will get down from the Atapana Bhumi, carry the wooden bowl and collect pure cooked rice (odan) as alms by visiting houses of low, middle and high class families in Tamralipti city. Then I will wash the rice 21 times before eating." Thus merchant Tamali took this noble resolve. Deciding thus, when the night ended and it was dawn (at first light)... and so on up to... when the sun was at its full glow he made a wooden bowl with his own hands. He then got large quantities of ashan, paan, $ $ $ $ $ $ $ $ $ $ $ 91456 rate () $ (374) Bhagavati Sutra (1) 45 $ 455 456 457 455 456 457 454 455 456 457 454 455 456 457 455 456 457 455 456 457 454 455 456 457 4 5 5454545

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) )) )) )) ) ) khadya, svadya (staple food, liquids, general food and savoury food) cooked. After that he took his bath, performed propitiatory rites (Bali. karma), conciliatory and auspicious rituals (Kautuk-mangal and prayashchit), put on clean and excellent ceremonial dresses and embellished himself with light but costly ornaments. At meal-time that Tamali Gathapati came to the dining area and took a comfortable seat. 4 Thereafter he sat to dine with friends, family members, relatives and servants, tasting and savouring, serving, feeding and eating that ample ashan, paan, khadya, svadya (staple food, liquids, general food and savoury food). 26. jimiyabhuttuttarAgae vi ya NaM samANe AyaMte cokkhe paramasuibhUe taM mittaM jAva pariyaNaM viuleNaM, asaNapANakhAima-sAima puppha-vattha-gaMdha-mallA'laMkAreNa ya sakkArei, sammANei tasseva mitta-nAi majAva pariyaNassa purao jeTaM puttaM kuTuMbe ThAvei, ThAvettA taM mitta-nAi-Niyaga-saMbaMdhiparijaNaM jeTTaputtaM ca OM Apucchai, ApucchittA muNDe bhavittA pANAmAe pavvajAe pvvie| pabaie vi ya NaM samANe imaM eyArUvaM abhiggahaM abhigiNhai-'kappai me jAvajjIvAe chaTachaTTeNaM jAva AhArittae' tti kaTu imaM eyArUvaM abhiggahaM abhigiNhai, abhigiNhittA jAvajjIvAe chaThaMchaTTeNaM anikkhitteNaM tavokammeNaM uDDhaM bAhAo pagiDibhaya 2 sUrAbhimuhe AyAvaNabhUmIe AyAvemANe vihri| chaTThassa vi ya NaM pAraNayaMsi AyAvaNabhUmIo paccoruhai, sayameva dArumayaM paDiggahaM gahAya tAmalittIe nagarIe ucca-nIya-majjhimAiM kulAI gharasamudANassa bhikkhAyariyAe aDai, aDittA suddhoyaNaM paDiggAhei, tisattakhutto udaeNaM pakkhAlei, tao pacchA AhAraM aahaarei| 26. bhojana karane ke bAda usane pAnI se hAtha dhoye aura cullU meM pAnI lekara kullA kiyA, mukha sApha karake svaccha huaa| phira una saba mitra-jJAti-svajana-parijanAdi kA vipula azana, pAna, khAdima, svAdima, puSpa, vastra, sugandhita dravya, mAlA, alaMkAra Adi se satkAra-sammAna kiyaa| phira unhIM mitra-svajana Adi ke samakSa apane jyeSTha putra ko kuTumba meM (pramukha sthAna para) sthApita kiyA-tatpazcAt unhIM mitra-svajana Adi tathA apane jyeSTha putra ko pUchakara aura muNDita hokara 'prANAmA' nAma kI pravrajyA aMgIkAra kii| prANAmA-pravrajyA meM pravajita hote hI tAmalI ne isa prakAra kA abhigraha grahaNa kiyA-'Aja se merA , 4 kalpa yaha hogA ki maiM AjIvana nirantara chaTTha-cha? tapa karU~gA, yAvat pUrvakathitAnusAra bhikSAvidhi se ke kevala bhAta (pake hue cAvala) lAkara unheM 21 bAra pAnI se dhokara unakA AhAra kruuNgaa|' isa prakAra fa abhigraha dhAraNa karake vaha tAmalI tApasa yAvajjIvana nirantara bele-bele tapa karake donoM bhujAe~ U~cI karake AtApanA bhUmi meM sUrya ke sammukha AtApanA letA huA vicaraNa karane lgaa| bele ke pAraNe ke dina ma AtApanA bhUmi se nIce utarakara svayaM kASThapAtra lekara tAmraliptI nagarI meM U~ca, nIca aura madhyama kuloM ke gRha-samudAya se vidhipUrvaka bhikSA ke lie ghUmatA thaa| bhikSA meM vaha kevala bhAta lAtA aura unheM 21 OM bAra pAnI se dhotA thA, tatpazcAt AhAra karatA thaa| . )) )) ) ) )) )) ))) )) Wan | tRtIya zataka : prathama uddezaka (375) Third Shatak : First Lesson

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B55555555))))))))))))))))))))) ) )) 1 ) ) ) ) )) ) ) )) )) ) 26. When dinner was over he cleansed himself by washing his hands, 4 mouth and face. Once that was done he greeted and honoured his friends, family members, relatives and servants by offering them large quantities of ashan, paan, khadya, svadya, flowers, clothes, perfumes, garlands and ornaments. After that, in their presence he blessed his eldest son with the status of head of the family. Then after seeking permission from his friends... and so on up to... servants and his eldest son and tonsuring his head he accepted the Pranama initiation (pravrajya). Immediately on accepting the Pranama initiation (pravrajya) Tamali 4 took this resolve--"Since this day I will observe a life long vow of 65 continuous two day fasts... and so on up to... collecting alms as aforesaid I will wash the rice 21 times before eating." Taking this resolve that Tamali hermit (tapas) spent his time observing the life long vow of continuous two day fasts enduring the heat of the sun by standing in Atapana Bhumi with arms raised and facing the sun. On the day of $ breaking the fast he would get down from the Atapana Bhumi, carry the wooden bowl and properly collect pure cooked rice (odan) as alms by visiting houses of low, middle and high class families in Tamralipti city. Then he would wash the rice 21 times before eating." vivecana : tAmraliptI nagarI-bhagavAna mahAvIra se pUrva bhI yaha nagarI baMga deza kI rAjadhAnI ke rUpa meM prasiddha thii| tAmalI gRhapati ke prakaraNa se bhI yaha bAta siddha hotI hai ki tAmraliptI ke kAraNa baMga deza kA gauravapUrNa sthAna thaa| aneka nadiyA~ hone ke kAraNa jalamArga aura sthalamArga donoM se mAla kA AyAta-niryAta hone ke kAraNa vyApAra kI dRSTi se tathA sarasabja hone se utpAdana kI dRSTi se bhI yaha samRddha thaa| vartamAna 'tAmraliptI' kA nAma apabhraSTa hokara 'tAmalUka' ho gayA hai, yaha kolakAtA ke pAsa midanApura jile meM hai| tAmraliptI ke gRhapatiyoM meM maurya vaMza khyAti prApta thaa| _____ AtApanA-taijas zakti yA kuNDalinI ke vikAsa kI eka prakRSTa sAdhanA hai, aataapnaa| yaha sUrya ke taijas arthAt saura UrjA (solara enarjI) se prApta hotI hai| tapasvI aura munijana isakA prayoga prANa-UrjA ke saMvardhana aura citta kI nirmalatA ke lie karate the| AtApanA ke lie parvata zikhara yA koI bhI U~cA sthAna Adi cunA jAtA hai, jise AtApanA bhUmi kahate haiN| bRhatkalpabhASya meM isake bheda-prabheda kA vistRta varNana hai| (bhagavaI : bhAga 1, bhASya, pRSTha 241) Elaboration--Tamralipti city-Even before Bhagavan Mahavir this city was famous as the capital of Bang Desh (Bengal). This story of Tamil Gathapati confirms that Tamralipti city was the cause of the glory of Bang Desh. Due to numerous rivers in that area access was available through both land and water routs. This facilitated flourishing of import and export trade. The rivers made the land fertile making the area rich Wan 555555555555555555555555555555555Wan 55555555||5|| ) )) )) U ) 99555555555)))) bhagavatIsUtra (1) (376) Bhagavati Sutra (1) 655555555555555555555555555555555558

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tAmalI tApasa (1) parijanoM ko bhojana Adi karAnA tAmalI gRhapati Tik mAtrAtrapraNAma prarvanyA hai sabako praNAma, For Ph jyeSTha putra ko gRha bhAra kI jimmedArI .. ww 55 Nume 0000000 8 ainelibrary.org

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citra paricaya-8 Illustration No. 8 tAmalI tApasa (1) (1) tAmraliptI nivAsI mauryaputra tAmalI gAthApati bahuta hI dhanADhya tathA pratiSThA prApta thaa| ekabAra usake mana meM vicAra utpanna huA, mujhe abhI jo sukha samRddhi prApta huI hai, vaha pUrvakRta puNyoM kA phala hai| aba yadi maiM OM isa janma meM kucha zubha karma, tapa-dAna Adi nahIM karU~gA to agalA janma to duHkhamaya hI biitegaa| ataH isa ghara parivAra ko chor3akara mujhe tapa Adi karanA caahie| usane apane svajana-parijanoM Adi ko bhojana para AmaMtrita kiyaa| sabhI ko bhojana karAyA tathA mAna sanmAna kiyaa| (2) pazcAt svajana-parijanoM ke samakSa jyeSTha putra ko abhiSeka kiyaa| gRhabhAra sauMpA, paNDitoM ne maMtroccAra ma pUrvaka AzIrvacana khe| (3) tAmalI gAthApati ne sira kA muNDana kiyaa| parivrAjaka veSa dhAraNa kiyaa| hAtha meM kASTapAtra lie| Wan 'praNAmA pravrajyA' svIkAra kara ghara se nikala pdd'aa| isa pravrajyA ke anusAra mArga meM kuttA, gadhA, gAya Adi Wan mAnava yA devI deva koI bhI dikhAI par3atA to hAtha jor3akara use praNAma karatA huA vana kI ora calA gyaa| (4) vana meM jAkara tAmalI tApasa ne abhigraha dhAraNa kiyA-"Aja se maiM nirantara bele-bele tapa kruuNgaa| sUrya ke sanmukha khar3A hokara AtApanA luuNgaa| bhikSA meM pake hue cAvala ke sAta dAne grahaNa kruuNgaa| zuddha pAnI meM 21 bAra dhokara una sAta cAvala dAnoM kA hI AhAra kruuNgaa|" -zataka 3, u.1. sUtra 24-27 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$$$$$$ $$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting TAMALI TAPAS (1) (1) In Tamralipti city lived a householder named Mauryaputra Tamali. He was very rich and respected. Once he thought-The happiness and wealth I have is due to the merits from my past birth. Now if I do not indulge in good deeds, austerities, and charity my next life will be miserable. Therefore I should renounce my household and do penance etc. He invited his friends and relatives for meals. He offered them food and honoured them. (2) In presence of his friends and relatives he anointed his eldest son and gave him the charge of the household. Priests blessed him amidst chanting of mantras. (3) Tamali Gathapati tonsured his head and put on the Parivrajak garb. He took wooden bowls in his hand and left his house after accepting Pranama initiation. Following the code of this initiation he moved towards a jungle greeting everything on the path with joined palms may that be a dog, donkey, cow, man or god-goddess. (4) When in jungle hermit Tamali resolved--"Since this day I will observe a series of two day fasts. I will stand facing the sun and endure its heat. As alms I will accept seven grains of cooked rice. I will only eat those seven grains after washing them 21 times in water." -Shatuk 3, lesson 1, Sutra 24-27 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

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55555555555555555555555555555555555Hao in agricultural produce. With passage of time the name Tamralipti has been corrupted to Taamluke; it is near Kolkata in Midnapur district. Among the merchants of Tamralipti city Maurya was a well known clan. Atapana-For the enhancement of radiant energy or Kundalini, Atapana is an effective technique. This is acquired through solar energy. Hermits and monks employ this technique to bolster life-force as well as inner purity. For this practice a high spot like hilltop is chosen and it is called Atapana Bhumi. Brihatkalp Bhashya contains detailed description of this technique and its branches. (Bhagavai, Part-1, p. 241) pravrajyA kA nAma 'prANAmA' kyoM ? WHY PRANAMA INITIATION ? 27. [pra. ] se keNaTTeNaM bhaMte ! evaM buccai-pANAmA pavvajjA ? [u. ] goyamA ! pANAmAe NaM pavvajjAe pavvaie samANe jaM jattha pAsai iMdaM vA khaMdaM vA rudaM vA sivaM vA vesamaNaM vA ajaM vA koTTakiriyaM vA rAyaM vA jAva satthavAhaM vA, kAgaM vA sANaM vA pANaM vA uccaM pAsai uccaM paNAmaM kareti, nIyaM pAsai nIyaM paNAmaM karei, jaM jahA pAsati tassa tahA paNAmaM krei| se teNaTTeNaM jAva pvvjjaa| 27. [pra. ] bhagavan ! tAmalI dvArA grahaNa kI huI pravrajyA 'prANAmA' kyoM kahalAtI hai? [u. ] he gautama ! prANAmA pravrajyA meM pravrajita hone para vaha (pravajita) vyakti jise jahA~ dekhatA hai, (use vahIM praNAma karatA hai) (arthAt-) indra ko, skanda (kArtikeya) ko, rudra (mahAdeva) ko, ziva (zaMkara yA kisI vyantaravizeSa) ko, vaizramaNa (uttara dizA kA lokapAla kubera) ko, AryA (prazAntarUpA pArvatI) ko, raudrarUpA caNDikA (mahiSAsuramardinI caNDI) ko, rAjA ko, yAvat sArthavAha ko, (arthAtrAjA, yuvarAja, talavara, mADambika, kauTumbika, zreSThI evaM sArthavAha-banajAre ko) athavA kauA, kuttA aura zvapAka = cANDAla (Adi sabako praNAma karatA hai|) inameM se ucca vyakti ko dekhatA hai to uccarIti se (vizeSa) praNAma karatA hai, nIca ko dekhakara nIcI rIti se (sAmAnya) praNAma karatA hai| (arthAt-) jise jisa rUpa meM dekhatA hai, use usI rUpa meM praNAma karatA hai| isa kAraNa he gautama ! isa pravrajyA kA nAma 'praNAmA' pravrajyA hai|' 27. (Q.) Bhante ! Why the initiation accepted by Tamali is called 'Pranama'? 1. vartamAna meM bhI vaidika sampradAya meM 'prANAmA' pravrajyA pracalita hai| isa prakAra kI pravrajyA meM dIkSita hue eka sajjana ke sambandha meM 'sarasvatI' (mAsika patrikA, bhAga 13, aMka 1, pRSTha 180) meM isa prakAra ke samAcAra prakAzita hue haiM-"." isake bAda saba prANiyoM meM bhagavAna kI bhAvanA dRr3ha karane aura ahaMkAra chor3ane ke irAde se prANimAtra ko Izvara samajhakara Apane sASTAMga pramANa karanA zurU kiyaa| jisa prANI ko Apa Age dekhate, usI ke sAmane apane pairoM para Apa jamIna para leTa jaate| isa prakAra brAhmaNa se lekara cANDAla taka aura gau se lekara gadhe taka ko Apa sASTAMga namaskAra karane lge|" (zeSa agale pRSTha para) | tRtIya zataka : prathama uddezaka (377) Third Shatak: First Lesson Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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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14141414141414141414141414141414141414141414141454 455 456 455 456 457 455 456 457 456456 495455 456 45 44 445 446 4455 456 457 451 45454545454545454545454545454545454545454545454545454545454545454 [Ans.] Gautam ! On accepting the Pranama initiation the initiate is i obliged to bow to (pay homage and obeisance; pranam) to whomsoever he meets wherever; be he Indra, Skand (Kartikeya), Rudra (Mahadev), Shiva (Shankar or some other Vyantar god), Vaishraman (Kuber, the Lok-pal of north), Aryaa (serene Parvati), furious Chandika (Durga); a king, ... and so on up to... caravan-chief; a crow, a dog, a Shvapaak or Chandal (keeper of cremation ground). Of these he offers greater courtesy to those of higher status and lesser courtesy to those of lower status. (In other words) He bows to or greets with courtesy each and every one he comes across according to his rank and status. That is the reason this initiation is called Pranama Pravrajya. pAdapopagamana anazana PADAPOPAGAMAN FASTING 28. tae NaM se tAmalI moriyaputte teNaM orAleNaM vipuleNaM payatteNaM paggahieNaM bAlatavokammeNaM sukke lukkhe jAva dhamaNisaMtate jAye yAvi hotthaa| 28. tatpazcAt vaha mauryaputra tAmalI tApasa usa udAra, vipula, pradattA aura pragRhIta bAla (ajJAna) tapa dvArA (atyanta) sUkhA (zuSka) ho gayA, rUkSa ho gayA, yAvat (itanA durbala ho gayA ki) usake samasta nAr3iyoM kA jAla bAhara dikhAI dene lgaa| 28. Then, as a consequence of the said naive austerity (baal-tap); that 451 was free of expectations (udaar), extended (vipul), consented by the guru (pradatt), and observed with great devotion (pragrihit); that Mauryaputra Tamali Tapas became dehydrated, haggard... and so on up to... (He was famished and weak) so much so that the network of his veins became prominent and visible. (four ye 7 970) prastuta zAstra meM ullikhita 'prANAmA' pravrajyA aura 'sarasvatI' meM prakAzita uparyukta ghaTanA, donoM kI pravRtti samAna pratIta hotI hai| kintu aisI pravRtti samyagjJAna ke abhAva kI sUcaka hai| (bhagavatI, vivecana (paM. ghevaracanda jI), bhA. 2, 48 488) 1. This Pranama Pravrajya is still prevalent in Vedic sects. There is a mention about a person who accepted such Pravrajya in a Hindi periodical Sarasvati (Vol. 13, No. 1, p. 184)--"... after that, in order to strengthen his faith in God and get rid of his conceit he started prostrating before every living being considering him to be the image of God. The moment he came across any living being he prostrated before him to pay respect. This way he started paying homage to everyone right from a high Brahmin to a lowly Chandal." The Pranama Pravrajya mentioned here and that reported in Sarasvati appear to follow the same line of thought. However, such attitude is a sign of absence of right knowledge (samyak jnana). (Bhagavati, Vivechana by Pt. Ghevarchand ji, Part-2, p. 594) rate (8) (378) Bhagavati Sutra (1) 2441414141414 4 4 4 4 4 4 4 4 4 4 455 456 45 4 4 4 4 4 4 4 4 4 4 4

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85 ) ) )) )) ) ) ) )) ) ) )) ) )) ) ))) Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le Yuan ... 29. tae NaM tassa tAmalissa bAlatavassissa annayA kayAiM puvarattAvarattakAlasamayaMsi aNiccajAgariyaMka jAgaramANassa imeyArUve ajjhathie ciMtie jAva samuppajitthA-'evaM khalu ahaM imeNaM orAleNaM vipuleNaM jAva ma udaggeNaM udatteNaM uttameNaM mahANubhAgeNaM tavokammeNaM sukke lukkhe jAva dhamaNisaMtate jAte, taM atthi jAka me uTThANe kamme bale vIrie purisakkAraparakkame tAvatA me seyaM kallaM jAva jalaMte tAmalittIe nagarIe OM TThiAbhaTe ya pAsaMDatthe ya gihatthe ya puvvasaMgatie ya pariyAyaMsagatie ya ApucchittA tAmalittIe nagarIe majhamajheNaM niggachittA pAuggaM kuNDiyamAiyaM uvakaraNaM dArumayaM ca paDiggahaM egaMte eDittA tAmalittIe, OM nagarIe uttarapuritthame disibhAe NiyattaNiyamaMDalaM AlihittA saMlehaNA-jhUsaNA-jhUsiyassa bhattapANapaDiyAikkhiyassa pAovagayassa kAlaM aNavakaMkhamANassa viharittae tti kaTu evaM sNpehei| evaM saMpettA kallaM jAva jalaMte jAva Apucchai, ApucchittA tAmalittIe egaMte eddei| jAva bhattapANapaDiyAikkhie pAovagamaNaM nivnne|' 29. kisI eka dina pUrva rAtri vyatIta hone para pazcima rAtri ke samaya anitya jAgarikA arthAt saMsAra, zarIra Adi kI kSaNabhaMguratA kA vicAra karate hue usa bAlatapasvI tAmalI ko isa prakAra cintana yAvat manogata saMkalpa utpanna huA ki 'maiM isa udAra, vipula yAvat udagra, udAtta, uttama aura + mahAprabhAvazAlI tapaHkarma karane se zuSka aura rUkSa ho gayA hU~, yAvat merA zarIra itanA kRza ho gayA hai : ki nAr3iyoM kA jAla bAhara dikhAI dene laga gayA hai| isalie jaba taka mujhameM utthAna, karma, bala, vIrya Wan aura puruSakAra-parAkrama hai, taba taka mere lie zreyaskara hai ki kala prAtaHkAla jAjvalyamAna sUryodaya hone para maiM tAmraliptI nagarI meM jaauuN| vahA~ jo dRSTa-bhASita-(jinako pahale gRhasthAvasthA meM dekhA hai aura * jinake sAtha bAtacIta kI hai)' vyakti haiM, jo pASaNDastha (zramaNa tApasa) haiM, yA jo gRhastha haiM, jo pUrva ma paricita (gRhasthAvasthA ke paricita) haiM, yA jo pazcAt paricita (tApasa jIvana meM paricaya meM Aye hue) ke hai haiM, tathA jo samakAlIna pravrajyA-dIkSA paryAya se yukta puruSa haiM, unase pUchakara (vicAra-vinimaya karake), OM tAmraliptI nagarI ke bIcoMbIca se nikalakara pAdukA (khar3AU), kuNDI Adi upakaraNoM tathA kASTha-pAtra Wan ko ekAnta meM rakhakara, tAmraliptI nagarI ke uttara-pUrva dizA bhAga (IzAnakoNa) meM nivartanika (eka) parimita kSetra vizeSa, athavA svazarIra pramANa sthAna) maNDala kA Alekhana (rekhA khIMcakara kSetramaryAdA) karake, saMlekhanA (kAya aura kaSAya ko kRza karane vAlA) tapa se AtmA ko sevita kara AhAra-pAnI kA sarvathA tyAga karake pAdapopagamana saMthArA karU~ aura mRtyu kI AkAMkSA nahIM karatA huA (zAntacitta 5 se samabhAva meM) vicaraNa karU~; mere lie yahI ucita hai| ___yoM vicAra karake prabhAtakAla hote hI yAvat jAjvalyamAna sUryodaya hone para (pUrvokta-pUrva cintita ; saMkalpAnusAra sabase yathAyogya) puuchaa| vicAra vinimaya karake usa (tAmalI tApasa) ne (tAmraliptI nagarI ke bIcoMbIca se nikalakara apane upakaraNa) ekAnta sthAna meM chor3a diye| phira yAvat AhAra-pAnI kA // sarvathA pratyAkhyAna kiyA aura pAdapopagamana nAmaka anazana (saMthArA) aMgIkAra kiyaa| 29. Later, some other night, past the first half and during the third quarter, while Mauryaputra Tamali Gathapati was awake pondering 5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ya Ya Ya Ya Ya Ya Ya | tRtIya zataka : prathama uddezaka (379) Third Shatak: First Lesson 5555555555555555555555555555555558

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457 45 455 456 451 451 455 456 457 454 455 456 45 46 45 446 45 44 45 45 456 45 44 456 457 455 456 457 456 456 457 44 45 46 47 46 45 46 41 41 41 41 41 41 41 41 414 415 41 41 41 41 41 41 41 4145645414141414141 i over his ephemeral state, an aspiration (ajjhatthiye or adhyatmik), ... fi and so on up to.., intention (sankappe or sankalp) surfaced--"As a consequence of the said excellent and highly efficacious austerity; th was free of expectations (udaar), extended (vipul), ... and so on up to... rigorous (udagra); I have become dehydrated, haggard... and so on up 4 to... (I am famished and weak) so much so that the network of my veins has become prominent and visible. Therefore, as long as I am endowed with capacity to rise (utthaan) and act (karma), with strength (bal), potency (virya), and with the will of self-exertion (purushakarparakram); it is good for me that tomorrow when the night ends and the brilliant sun rises I should go to Tamralipti city. I should consult the people I was acquainted with and talked to (drisht-bhashit), the ascetichermits (pashandasth) or householders who have been my companions of my pre-hermit and post-hermit states and those who have been recently initiated. After due consultation I should move through the heart of the city and deposit my sandals, bowls and other belongings at some forlorn spot. After doing that I should go towards north-east of Tamralipti city. There I should select and demarcate a limited area (equivalent to the 45 dimensions of the body), and spend my time enriching my soul by observing the ultimate vow (sallekhana), abandoning food and water completely and commencing the padapopagaman santhara (fast unto death lying still like a severed branch of tree) without a desire for death. * That would be proper for me." With these thoughts, the next morning when the brilliant sun dawned, as aforesaid he (Tamali Tapas) consulted people. After consultation (passing through the heart of Tamralipti city) he deposited his belongings at a forlorn spot... and so on up to... abandoning food and water completely he embraced the padapopagaman santhara. balicaMcAvAsI devagaNa dvArA prArthanA REQUEST BY GODS OF BALICHANCHA 30. teNaM kAleNaM teNaM samaeNaM balicaMcA rAyahANa' aNiMdA apurohiyA yAvi hotthaa| tae NaM te balicaMcA rAyahANivatthavvayA bahave asurakumArA devA ya devIo ya tAmaliM bAlatavassiM ohiNA AbhoyaMti, AbhoittA annamannaM saddAveMti, saddAvettA evaM vayAsI-"evaM khalu devANuppiyA ! balicA rAyahANI aNiMdA apurohiyA, amhe ya NaM devANuppiyA ! iMdAdhINA iMdAdhiTThiyA iNdaahiinnkjjaa| ayaM ca NaM devANuppiyA ! tAmalI bAlatavassI tAmalittIe nagarIe bahiyA uttarapurasthime disIbhAe niyattaNiyamaMDalaM. __ AlihittA saMlehaNA-jhUsaNA-jhUsie bhatta-pANapaDiyAikkhie pAovagamaNaM nivnne| 56 457 455 456 451555 446 555 455 456 457 455 456 455 455 456 457 455 456 457 454 455 4 parte (8) (380) Bhagavati Sutra (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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gagagagagagagagagagagagagagagahhhhhhhhhhhhhhhhhh & 5 555555phra Wan taM seyaM khalu devANuppiyA ! amhaM tAmaliM bAlatavassiM balicaMcAe rAyahANIe ThitipakappaM pakarAvettae" 5 tti kaTTu annamannassa aMtie eyama paDisuNeMti, paDisuNittA balicaMcAe rAyahANIe majjhamajjheNaM niggacchaMti, niggacchittA jeNeva ruyagiMde uppAyavvae teNeva uvAgacchaMti, uvAgacchittA veuvviyasamugdhAeNaM samohaNaMti jAva uttaraveuvviyAI ruvAI vikuvvaMti, vikuvvittA tAe ukkiTThAe turiyAe cavalAe caMDAe jaiNAe cheyAe sIhAe sigghAe divvAe udUdhuyAe devagatIe tiriyamasaMkhejjANaM dIva-samuddANaM majjhamajjheNaM 5 jeNeva jaMbuddIve dIve jeNeva bhArahe vAse jeNeva tAmalittI nagarI jeNeva tAmalI moriyaputte teNeva uvAgacchaMti vAgacchittA tAmalissa bAlatavassissa uppiM sapakkhiM sapaDidisiM ThiccA divvaM deviDiM divvaM devajjutiM divyaM vANubhAgaM divyaM battIsavihaM naTTavihiM uvadaMseMti / tAliM bAlavassiM tikkhutto AyAhiNaM payAhiNaM kareMti, vaMdaMti nama'saMti, namasittA evaM vayAsI" evaM khalu devANuppiyA ! amhe balicaMcArAyahANIvatthavvayA bahave asurakumArA devA ya devIo ya devAppiyaM vaMdAmo namasAmo jAva pajjuvAsAmo / amhaM NaM devANuppiyA ! balicaMcA rAyahANI aniMdA 5 apurohiyA, amhe ya NaM devANuppiyA ! iMdAhINA iMdAhiTThiyA iMdAhINakajjA, taM tubbhe NaM devANuppiyA ! balicaMcaM rAyahANiM ADhAha, pariyANaha, sumaraha, aTTha baMdhaha, NidANaM pakareha, ThitipakappaM pakareha / tae NaM tubhe kAlamAse kAlaM kiccA balicaMcArAyahANIe uvavajjissaha, tae NaM tubbhe amhaM iMdA bhavissaha, tae NaM tumhehiM saddhiM divvAI bhogabhogAI bhujaMmANA viharissaha / " 30. usa kAla usa samaya meM balicaMcA (uttara dizA ke asurendra asurakumArarAja bali kI ) rAjadhAnI indravihIna aura (indra ke abhAva meM) purohita (zAnti karma karane vAle deva) se vihIna thI / taba balicaMcA rAjadhAnI nivAsI bahuta-se asurakumAra devoM aura deviyoM ne tAmalI bAla - tapasvI ko avadhijJAna se dekhaa| dekhakara unhoMne eka-dUsare ko bulAyA aura bulAkara isa prakAra kahA- - 'devAnupriyo ! (Apako mAlUma hI hai ki) balicaMcA rAjadhAnI ( isa samaya ) indra se vihIna aura purohita se bhI vihIna haiM / he devAnupriyo ! hama saba ( aba taka) indrAdhIna aura indrAdhiSThita ( rahe) haiM, apanA saba kArya indra kI 5 adhInatA meM hotA hai / he devAnupriyo ! yaha tAmalI bAla - tapasvI tAmraliptI nagarI ke bAhara uttara-pUrva 5 dizAbhAga meM nivartanika maNDala kA Alekhana karake, saMlekhanA tapa kI ArAdhanA se apanI AtmA 5 5 F F ko sevita karake, AhAra- pAnI kA sarvathA pratyAkhyAna kara, pAdapopagamana anazana ko svIkAra kara pha sthita hai| Wan ataH he devAnupriyo ! hamAre lie yahI zreyaskara hai ki tAmalI bAla - tapasvI ko balicaMcA rAjadhAnI 5 meM (indra rUpa meM) sthiti prakalpa - sthiti karane ( Akara rahane) kA saMkalpa kraaeN| aisA vicAra karake 5 paraspara eka-dUsare ke pAsa ( isa bAta ke lie) vacanabaddha hue| phira saba balicaMcA rAjadhAnI ke 5 bIcoMbIca hokara nikale aura jahA~ rucakendra utpAta parvata thA, vahA~ aae| vahA~ Akara unhoMne vaikriya samudghAta se apane Apako samavahata (yukta) kiyA, yAvat uttaravaikriya rUpoM kI vikurvaNA kI / phira usa utkRSTa, tvarita, capala, caNDa, jayinI, cheka (nipuNa), siMhasadRza, zIghra, divya aura uddhRta devagati se tirache asaMkhyeya dvIpa - samudroM ke madhya meM se hote hue jahA~ jambUdvIpa nAmaka dvIpa thA, jahA~ bhAratavarSa thA, 5 Wan tRtIya zataka : prathama uddezaka ( 381 ) Third Shatak: First Lesson 5 15 55 55 5 5 5 55 55555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5955 55 2 phra

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phra **************tmimimimittmimimimittttttttiti (ThIka) Upara (AkAza meM) cAroM dizAoM aura cAroM konoM (vidizAoM) meM sAmane khar3e ( sthita hokara ) jahA~ tAmraliptI nagarI thI, jahA~ mauryaputra tAmalI tApasa thA, vahA~ Aye aura tAmalI bAla - tapasvI ke 5 5 divya deva Rddhi, divya deva -dyuti, divya deva - prabhAva aura battIsa prakAra kI divya nATakavidhi batalAI / Wan isake pazcAt tAmalI bAla - tapasvI kI dAhinI ora se tIna bAra pradakSiNA kI, use vandana - nivAsI bahuta-se asurakumAra deva aura devIvRnda Apa devAnupriya ko vandana - namaskAra karate haiM yAvat ApakI paryupAsanA karate haiM / he devAnupriya ! (isa samaya ) hamArI balicaMcA rAjadhAnI indra aura purohita Wan 5 namaskAra kiyA / vandana - namaskAra karake ve isa prakAra bole - he devAnupriya ! hama balicaMcA rAjadhAnI ke pha phra 5 se vihIna hai aura he devAnupriya ! hama saba indrAdhIna aura indrAdhiSThita rahane vAle haiM aura hamAre saba kArya Wan indrAdhIna hote haiN| isalie he devAnupriya ! Apa balicaMcA rAjadhAnI (ke adhipatipada ) kA Adara kareM (apnaayeN)| usake svAmitva ko svIkAra kareM, usakA mana meM bhalIbhA~ti smaraNa (cintana) kareM, usake 5 lie ( mana meM) nizcaya kareM, usakA (balicaMcA rAjadhAnI ke indra pada kI prApti kA ) nidAna kareM, Wan balicaMcA meM utpanna hokara sthiti (indrarUpa meM nivAsa karane kA saMkalpa (nizcaya) kreN| yadi (balicaMcA capital city, is at present without an overlord and a priest-god. Beloved of gods! We all have been subjects of an Indra and governed by an Indra (till now). All our activities are conducted under his guidance. O Beloved of gods! This naive-hermit Tamali has demarcated a limited area to the north-east of Tamralipti city and is spending his time enriching his soul by observing the ultimate vow (sallekhana), abandoning food and water completely and commencing the padapopagaman santhara." rAjadhAnI ke adhipati-padaprApti kA ApakA vicAra sthira ho jAyegA, taba ) Apa mRtyu prApta karake balicaMcA rAjadhAnI meM utpanna hoNge| phira Apa hamAre indra bana jAyeMge aura hamAre sAtha divya kAma-bhogoM 5 bhogate hue viharaNa kreNge| Wan 30. During that period of time Balichancha, the capital city, (of f Asurendra Bali, the Indra of Asur Kumars), was without an Indra (overlord) and a Purohit (the priest-god). At that time many Asur Kumar gods and goddesses residing in Balichancha, the capital city, saw Tamali, the naive hermit. On seeing him they called each other and 5 deliberated - "Beloved of gods ! (You are aware that ) Balichancha, the 5 Wan the capital city, and came to Ruchakendra Utpat mountain. There they Wan Wan Wan Wan bhagavatIsUtra (1) Wan 2 955 5 5 5 555955 5 5 5 5 5 555 5 55 55595555555 5 55955 5 5 55595 55 2 "Therefore, Beloved of gods ! It is good for us to inspire naive hermit 5 Tamali to decide to come to Balichancha, the capital city, and live here as our Indra." After these deliberations they committed to each other to act Wan (as deliberated). Then they all passed through the heart of Balichancha, secondary transmuted forms (uttar-vaikriya rupa). Then with an phra ( 382 ) phra ********************************* Bhagavati Sutra (1) prepared to perform Vaikriya Samudghat... and so on up to ... created 5 Wan Wan Wan phra

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%%%%%%% % %%% %%%% %%% %%% %%%%%% % accelerating, fast, quick, fierce, winning, steady, lion-like, rushing, divine and billowing speed they crossed innumerable continents and seas in the transverse world and arrived where naive-hermit Tamali was stationed in Tamralipti city in Bharat-varsh in Jambu continent. Arriving there they stood (hovering) above naive-hermit Tamali in four directions and four intermediate directions, and displayed their divine opulence, divine radiance, divine influence and thirty two divine dances and plays. After that they went around naive-hermit Tamali three times clockwise and paid him homage and obeisance. Having done that they said-"Beloved of gods ! We, a group of numerous Asur Kumar gods and goddesses from Balichancha, the capital city, pay our homage and obeisance to you... and so on up to... worship you. Beloved of gods! Our Balichancha, the capital city, is at present without an overlord and a priest-god. Beloved of gods ! We all have been subjects of an Indra and governed by an Indra (till now). All our activities are conducted under his guidance. Therefore, O Beloved of gods ! Please take over Balichancha, the capital city. Please accept its reign. Please clearly ponder about it. Please take a decision about it. Please make up your mind for it. Please have a wish for it (the position of Indra of Balichancha). Please resolve to be born in Balichancha, the capital city, and live there as Indra. If your resolve (to be the Indra of Balichancha) is firm, after your death here, you will reincarnate in Balichancha, the capital city. Then you will become our Indra and live with us enjoying divine pleasures and comforts. 31. tae NaM se tAmalI bAlatavassI tehiM balicaMcArAyahANivatthavvaehiM bahuhiM asurakumArehiM devehi ya devIhiM evaM vutte samANe eyamadraM no ADhAi no pariyANei, tusiNIe sNcitttthi| ___31. jaba balicaMcA rAjadhAnI meM rahane vAle bahuta-se asurakumAra devoM aura deviyoM ne usa tAmalI bAla-tapasvI ko isa prakAra se kahA to unakI bAta kA Adara nahIM kiyA, use svIkAra bhI nahIM kiyA, kintu mauna rhaa| 31. When numerous Asur Kumar gods and goddesses from Balichancha, the capital city, said thus to naive-hermit Tamali, he did not appreciate that and neither did he accept that. Instead, he remained silent. 32. tae NaM te balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya tAmaliM moriyaputte doccaM pi taccaM pi tikkhutto AyAhiNappayAhiNaM kareMti, jAva amhaM ca NaM devANuppiyA ! balicaMcA rAyahANI aNiMdA jAva ThitipakammaM pakareha, jAva doccaM pi taccaM pi evaM vutte samANe jAva tusiNIe sNcitttthi| tRtIya zataka: prathama uddezaka (383) Third Shatak: First Lesson 5555555555555555555)))))))))))))))

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555555555555555555555555555555555555 32. taba balicaMcA-rAjadhAnI-nivAsI una bahuta-se devoM aura deviyoM ne usa tAmalI bAla-tapasvI kI phira dAhinI ora se tIna bAra pradakSiNA karake dUsarI bAra, tIsarI bAra pUrvokta bAta kahI ki "he devAnupriya ! hamArI balicaMcA rAjadhAnI indravihIna aura purohitarahita hai, yAvat Apa usake svAmI banakara vahA~ sthiti karane kA saMkalpa kriye|'' una asurakumAra deva-deviyoM dvArA pUrvokta bAta do-tIna bAra doharAI jAne para bhI tAmalI mauryaputra ne kucha bhI javAba nahIM diyA yAvat vaha mauna dhAraNa karake baiThA rhaa| 32. Then those numerous gods and goddesses from Balichancha once again went around naive-hermit Tamali three times clockwise, paid him homage and obeisance, and repeated the aforesaid request a second and a third time--"Beloved of gods ! Our Balichancha, the capital city, is at present without an overlord and a priest-god... and so on up to... Please take over Balichancha, the capital city." Even when numerous Asur Kumar gods and goddesses repeated their request two-three times, Tamali Mauryaputra did not respond... and so on up to... he remained silent. 33. tae NaM te balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya tAmaliNA bAlatavassiNA aNADhAijjamANA apariyANijjamANA jAmeva disiM pAunbhUyA tAmeva disiM pddigyaa| 33. tatpazcAt anta meM jaba tAmalI bAla-tapasvI ke dvArA blicNcaa| rAjadhAnI-nivAsI una bahuta-se asurakumAra devoM aura deviyoM kA anAdara huA aura unakI bAta nahIM mAnI gaI, taba ve (deva-devIvRnda) jisa dizA se Aye the, usI dizA meM vApasa cale gye| 33. At last when those numerous gods and goddesses from Balichancha were thus insulted by naive-hermit Tamali and their request was not accepted, they went back in the direction they came from. vivecana : sUtra 30 meM devoM kI zIghra gati ke 10 vizeSaNa dhyAna dene yogya haiM-ukkiTThA = utkarSavatI, turiyA = tvarAvAlI gati, cavalA = zArIrika capalatAyukta, caMDA = raudrarUpA, jaiNA = dUsaroM kI gati ko jItane vAlI, cheyA = upAyapUrvaka pravRtti hone se nipuNa, sIhA = siMha kI gati ke samAna anAyAsa hone vAlI, sigyA = zIghragAminI, divyA = divya-devoM kI, uddhRyA = gamana karate samaya vastrAdi ur3A dene vAlI, athavA uddhata sadarpa gti| ye saba devoM kI gati (cAla) ke vizeSaNa haiN| (battIsa prakAra kI nATaka vidhi kA varNana rAyapaseNiyasUtra meM dekheN|) bRhatsaMgrahaNI grantha meM devatAoM kI gati kA pramANa isa prakAra batAyA hai-caMDA gati meM eka kadama meM 3,580 yojana pramANa dUrI taya kI jAtI hai| cavalA gati meM eka kadama meM 4,72.633 yojana, jaiNA gati meM 6,61,686 yojana aura vegA (sigghA) gati meM 8,50,740 yojana pramANa kSetra eka kadama meM pAra kiyA jAtA hai| devoM ne balicaMcA meM sthiti prakalpa karane va indra pada svIkArane ke lie saMkalpa (nidAna) karane ke lie pA~ca padoM kA saMketa kiyA hai-(1) Adara kareM, (2) parijJA-unake svAmI hone kA lakSya rkheN| (3) smRti ko sthira kareM, (4) arthabaMdha-lakSya ke sAtha tAdAtmya sthApita kareM, (5) nidAna-lakSya-prApti kI tIvra abhilASA kreN| bhagavatIsUtra (1) (384) Bhagavati Sutra (1) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sheng

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tAmalI tApasa (2) PORAN NOCEAND noloPC AtApanA khAlI indra siMhAsana asura kumAroM dvArA indra banane kI prArthanA TEILOK saMthArA meM tAmalI tApasa Bar Private Personal use only T www.jainelibrenner

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4555555555555555555555555555555555 | citra paricaya-9 | Illustration No.9 tAmalI tApasa (2) tapa kA saMkalpa lekara kaha nadI ke kinAre para apanI caTAI bichAkara sUrya ke sanmukha khar3A ho jaataa| apanA kamaNDalu, aMkuza, pAdukA Adi utAra kara dUra rakha detA hai| tapa karate hue bahuta dIrgha kAla vyatIta ho gyaa| kaThora tapazcaraNa se usakA zarIra atyanta kRza (kSINa) ho gyaa| taba apanI mRtyu kA samaya nikaTa jAnakara vaha nadI taTa para ekAnta sthAna para gyaa| apanA Asana, kamaNDalu, pAdukA Adi eka tarapha rakhakara AhAra-pAnI kA sarvathA tyAgakara pAdapopagamana saMthArA grahaNa kara kaTe hue vRkSa kI bhA~ti nizcala leTakara zubha bhAvoM meM ramaNa karane lgaa| usa samaya uttara dizAvartI asura kumAroM kI balicaMcA rAjadhAnI indra vihIna ho gayI thii| indra kA siMhAsana khAlI dekhakara sabhI devatAoM ne cintA prakaTa kI-"aba hamArA svAmI kauna hogA?' tabhI una asura kumAra devoM ne tAmalI tapasvI ko kaThora ugra tapazcaraNa karate dekhaa| paraspara vicAra vinimaya kiyA- 'yadi isa tapasvI se Agraha anurodha kara yaha saMkalpa (nidAna) karA diyA jAye, unheM vacanabaddha kara liyA jAye to vaha ghora tapasvI manuSya Ayu pUrNa kara hamArA svAmI (asurakumArendra) bana sakatA hai| devagaNa Akara apanA svargIya divya vaibhava-Rddhi Adi kA pradarzana kara tAmalI tapasvI se balicaMcA ke indra banane kA saMkalpa lene kI prArthanA kara rahe haiN| --zataka 3. u. 1, sUtra 30-31 TAMALI TAPAS (2) After taking the vow of penance he spread his mattress on the bank of a river and stood facing the sun. He placed aside his bowl, lance, slippers etc. He continued his penance for a very long period. As a consequence of the harsh penance he became very weak. Realizing that his end was near, he deposited his belongings in a corner and abandoning food and water completely, he embraced the padapopagaman santhara. Lying still like a broken branch of tree, he embraced pious thoughts. At that time Balichancha, the capital city of northern Asur Kumar gods was without an overlord. Seeing this, Asur Kumar gods were worried-"Who is going to be our lord now?" Just then they saw hermit Tamali indulging in rigorous penance and deliberated--"If we beseech this hermit to resolve and promise to become our lord, this great hermit could become our lord after completing his life-span as a human being. Arriving there near Tamali the gods are displaying their divine opulence, divine radiance etc. and requesting him to resolve to become their overlord Indra). -Shatak 3, lesson 1, Sutra 30-31

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9555555555555555555555555555555555 ))))))))))))))))))) Wan )))) Wan )) 955555555555555555555555 4. Elaboration--The ten adjectives used for the speed (gati) of gods in aphorism-30 are worth a special attention. Ukkittha (utkrisht)-ever accelerating. Turiya (tvarit)--fast. Chavala (chapala)--with quick body i movement. Chanda (chand)-fierce. Jaina (jayini)-winning speed. Chheya (chhek)-expertly directed and steady. Siha (simha)-lion-like sudden. Sigdha (shighra)-rushing. Divya-divine. Uddhuya (uddhrit)billowing speed that causes blowing over of dresses and other things around. This also means a wild rush. (for the description of 32 dances and plays refer to Raipaseniya Sutra) In Brihatsangrahini the measure of some of these divine speeds is mentioned as follows-In Chanda gati a god covers a distance of 5 2,83,580 Yojans in one step. In Chavala gati this distance is 4,72,633 Yojans. In Jaina gati this distance is 6,62,686. In Sigdha (Vega) gati this 5 distance is 8,50,740. The gods have used five conditional terms in connection with decision of taking over and accepting the reign of Balichancha. These terms are related to the mental preparation before accepting that responsibility(1) Aadar-appreciate and accept. (2) Parijna-have the goal to be y the master. (3) Smriti-contemplate and arrive at a decision. ' (4) Arthabandh-identify yourself with the goal. (5) Nidan-have a * craving to attain the goal. IzAnakalpa meM utpatti BIRTH IN ISHAN KALP 34. teNaM kAleNaM teNaM samaeNaM IsANe kappe aNiMde apurohie yAvi hotthaa| tae NaM se tAmalI bAlatavassI risI bahupaDipuNNAI saTThivAsasahassAiM pariyAgaM pAuNittA domAsiyAe saMlehaNAe attANaM jhUsittA savIsaM bhattasayaM aNasaNAe chedittA kAlamAse kAlaM kiccA IsANe kappe IsANavaDisae vimANe uvavAyasabhAe devasayaNijjaMsi devadUsaMtarite aMgulassa asaMkhejjabhAgamettIe ogAhaNAe IsANadeviMdavirahakAlasamayaMsi IsANadeviMdattAe uvvnne| tae NaM se IsANe deviMde devarAyA ahuNovavanne paMcavihAe pajjattIe pajjattIbhAvaM gacchati, taM jahA-AhArapajjattIe jAva bhaasaa-mnnpjjttiie| 34. usa kAla aura usa samaya meM IzAna devaloka indravihIna aura purohitarahita thaa| usa samaya ma RSi tAmalI bAla-tapasvI, pUre sATha hajAra varSa taka tApasa paryAya kA pAlana karake, do mahIne kI saMlekhanA se apanI AtmA ko sevita karake, eka sau bIsa bhakta anazana meM kATakara (arthAt-do mAsa hai taka anazana kA pAlana kara) kAla ke avasara para kAla karake IzAna devaloka ke IzAnAvataMsaka vimAna + meM upapAtasabhA kI devadUSya-vastra se AcchAdita devazayyA meM aMgula ke asaMkhyeya bhAga jitanI avagAhanA OM meM, IzAna devaloka ke indra ke virahakAla (anupasthiti kAla) meM IzAna devendra ke rUpa meM utpanna huaa| 3555555555555555555 | tRtIya zataka: prathama uddezaka (385) Third Shatak: First Lesson

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Wan )))))))))55555555555555555 95555555558 55555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFF tatkAla utpanna vaha devendra devarAja IzAna, AhAraparyApti se lekara yAvat bhASA-manaHparyApti taka, paMcavidha ! paryAptiyoM se paryAptibhAva ko prApta huaa| 34. During that period of time Ishan Dev Lok was without an Indra (overlord) and a Purohit (the priest-god). At that time naive-hermit Tamali, who led tapas (hermit) life for complete sixty thousand years enkindling his soul by taking the ultimate vow (sallekhana) of two month duration, avoiding one hundred twenty meals, died at the time of 4 death and reincarnated in Ishan Dev Lok. Covered by a divine cloth 41 (Dev-dushya) in the divine bed (Dev-shayaniya) in the divine hall of birth (upapat sabha) in the Ishanavatamsak Vimaan (celestial vehicle). In absence of the Indra there he has taken birth as Devendra Ishan the Wan Indra (overlord) of Devs (gods) and having space occupation (avagahana) of innumerable fraction of an Angul. That instantaneously born 45 Devendra Ishan the Indra (overlord) of Devs (gods) attained the state of full development (paryapti bhaava) through five kinds of full development (paryapti) namely, aahaar (food) paryapti... and so on up to... bhasha-man (speech and mind) paryapti. OM asuroM dvArA tAmalI ke zava kI kadarthanA DISRESPECT OF TAMALI'S DEAD-BODY BY ASURS 35. tae NaM balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya tAmaliM bAlatavassiM : OM kAlagayaM jANittA IsANe ya kappe deviMdattAe uvavannaM pAsittA AsuruttA kuviyA caMDikkiyA misimisemANA balicaMcAe rAyahANIe majjhamajjheNaM niggacchaMti, niggacchittA tAe ukkiTThAe, jAva jeNeva bhArahe vAse jeNeva tAmalittI nayarI jeNeva tAmalissa bAlatavassissa sarIrae teNeva uvaagcchNti| vAme pAe suMbeNaM + baMdhati, baMdhittA tikkhutto muhe utttthhNti| ma tAmalittIe nagarIe siMghADaga-tiga-caukka-caccara-caummuha-mahApaha-pahesu AkaDDha-vikaDDhei karemANA mahayA mahayA saddeNaM ugghosemANA ugdhosemANA evaM vayAsi-'kesa NaM bho ! se tAmalI bAlatavassI sayaMgahiyaliMge pANAmAe pavvajjAe pavvaie ! kesa NaM se IsANe kappe IsANe deviMda devarAyA' iti kaTu tAmalissa bAlatavassissa sarIrayaM hIlaMti niMdaMti khiMsaMti garihaMti avamannaMti tajjaMti tAti OM parivaheMti pavvaheMti AkaDDha-vikaDiM kareMti, hIlettA jAva AkaDDha-vikaDiM karettA egaMte euMti, jAmeva disiM pAunbhUyA tAmeva disiM pddigyaa| 35. usa samaya balicaMcA-rAjadhAnI ke nivAsI bahuta-se asurakumAra devoM aura deviyoM ne jaba ma yaha jAnA ki tAmalI bAla-tapasvI kAladharma ko prApta ho gayA hai aura IzAnakalpa meM vahA~ ke devendra ke - rUpa meM utpanna huA hai, to yaha jAnakara ve ekadama krodha Aveza se mUr3hamati ho gaye, (krodha se bhar3aka uThe) , ve atyanta kupita ho gaye, unake cehare krodha se bhayaMkara ugra raudra rUpa ho gaye, ve krodha kI Aga se , bhagavatIsUtra (1) (386) Bhagavati Sutra (1)

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55 55555555Zhe $$$$ $$ $$$ $$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhh ma tilamilA uThe aura tatkAla ve saba balicaMcA rAjadhAnI ke bIcoMbIca hokara nikale, yAvat utkRSTa devagati se isa jambUdvIpa meM sthita bharatakSetra kI tAmraliptI nagarI ke bAhara, jahA~ tAmalI bAla-tapasvI kA zava (mRta zarIra) (par3A) thA vahA~ aaye| unhoMne (tAmalI bAla-tapasvI ke mRta zarIra ke) bAyeM paira ko rassI se bA~dhA, phira tIna bAra usake mukha meM thuukaa| OM tatpazcAt tAmraliptI nagarI ke zRMgATakoM-trikoNa mArgoM (tirAhoM) meM, caukoM meM, prAMgaNa meM, caturmukha mArga meM tathA mahAmArgoM meM; arthAt tAmraliptI nagarI ke sabhI prakAra ke mArgoM meM usake zava ko ghasITA; OM athavA idhara-udhara khIMcatAna kI aura jora-jora se cillAkara udghoSaNA karate hue isa prakAra kahane + lage-'svayameva tApasa kA veza (grahaNa) kara 'prANAmA' pravrajyA aMgIkAra karane vAlA yaha tAmalI bAla-tapasvI hamAre sAmane kyA hai ? tathA IzAnakalpa meM utpanna huA devendra devarAja IzAna bhI hamAre ma sAmane kauna hotA hai ?' yoM kahakara ve usa tAmalI bAla-tapasvI ke mRta zarIra kI hIlanA (avahelanA), + nindA karate haiM, use kosate haiM, usakI gardA karate haiM, usakI avamAnanA, tarjanA aura tAr3anA karate haiM OM (use mArate-pITate haiN)| usakI kadarthanA (viDambanA) aura bhartsanA karate haiM (usakI bahuta burI hAlata ma karate haiM), apanI icchAnusAra use idhara-udhara ghasITate haiN| isa prakAra usa zava kI hIlanA yAvat manamAnI khIMcatAna karake phira use ekAnta sthAna meM DAla dete haiN| (hIlanA se AkaDDha-vikaDDha taka 10 * vizeSaNoM se avajJA kI carama utkarSatA prakaTa hotI hai) phira ve jisa dizA se Aye the, usI dizA meM + vApasa cale gye| To so 35. At that time numerous Asur Kumar gods and goddesses residing 1 in Balichancha, the capital city, came to know that naive-hermit Tamali has met his end and has reincarnated in Ishan Kalp as king of gods. On getting this news they turned blind with anger, became very angry, their faces became fierce with anger, they lost their composure due to seething rage. They at once moved through the heart of the capital city Balichancha... and so on up to... with their fast divine speed they arrived where the dead-body of naive-hermit Tamali was lying outside in Tamralipti city in Bharat-varsh in Jambu continent. They tied a rope to the left foot (of the dead-body of naive-hermit Tamali) and spat thrice in its mouth. After that they pushed and dragged the body through triangles, where three roads meet, squares, courtyards, where four roads cross and highways; in other words, through all roads and streets of Tamralipti city. While doing that they uttered loudly the following pronouncement"When compared with us where does that naive-hermit Tamali, who, on his own, accepted Pranama initiation, stand ? Also, what is that fi Devendra Ishan the Indra (overlord) of Devs (gods) as compared to us ?" P So shouting, they insulted, decried, cursed, reproached, denounced, )))))))))))))5555 ))))))))))) ))) tRtIya zataka : prathama uddezaka (387) Third Shatak : First Lesson 3555555555555555955555555555555558 Wan

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phra phaphaphaphaphaphaphaphaphaphaphapha 5 cu Wan (These ten adjectives convey the height of hatred.) After thus insulting... abused and thrashed the dead-body of naive-hermit Tamali. They condemned and criticized it and dragged it recklessly as they pleased. threw it at a forlorn place. Then they returned back in the direction they 5 came from. and so on up to... dragging the corpse recklessly as they pleased, they Wan pha IzAnendra kA kopa ISHANENDRA'S RAGE Wan 36. tae NaM IsANakappavAsI bahave vemANiyA devA ya devIo ya balicaMcArAyahANivatthavvaehiM bahUhiM Wan 5 asurakumArehiM devehiM devIhi ya tAmalissa bAlatavassissa sarIrayaM hIlijjamANaM niMdijjamANaM jAva Wan phra 36. tatpazcAt IzAnakalpavAsI bahuta-se vaimAnika devoM aura deviyoM ne dekhA ki balicaMcArAjadhAnI - nivAsI bahuta-se asurakumAra devoM aura deviyoM dvArA tAmalI bAla - tapasvI ke mRta zarIra kI hInA, nindA aura AkrozanA kI jA rahI hai, yAvat usa zava ko manacAhe DhaMga se idhara-udhara ghasITA 5 va khIMcA jA rahA hai| ataH isa prakAra usake mRta zarIra kI durdazA hotI dekhakara ve vaimAnika devadevIgaNa zIghra hI krodha se bhar3aka uThe yAvat krodhAnala se tilamilAte (dA~ta pIsate ) hue, jahA~ devendra devarAja IzAna thA, vahA~ phuNce| IzAnendra ke pAsa pahu~cakara donoM hAtha jor3akara mastaka para aMjali karake pha 'jaya ho, vijaya ho' ityAdi zabdoM se usa (IzAnendra) ko bdhaayaa| phira isa prakAra bole- 'he devAnupriya ! 5 balicaMcA rAjadhAnI nivAsI bahuta se asurakumAra deva aura devIgaNa Apa devAnupriya ko kAladharma prApta 5 huA evaM IzAnakalpa meM indrarUpa meM utpanna huA dekhakara atyanta kopAyamAna hue yAvat Apake mRta 5 zarIra ko unhoMne manacAhA Ar3A Ter3hA khIMca - ghasITakara ekAnta meM DAla diyaa| tatpazcAt ve jisa dizA 5 se Aye the, usI dizA meM vApasa cale gye|' Wan Wan AkaDUDha - vikarSTi kIramANaM pAsaMti, pAsittA AsuruttA jAva misimisemANA jeNeva IsANe deviMde devarAyA teNeva uvAgacchaMti, uvAgacchittA karayalapariggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTTu jaeNaM vijaeNaM vaddhAveMti, evaM vayAsI - evaM khalu devANuppiyA ! balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya devApi kAlagae jANittA IsANe ya kappe iMdattAe uvavanne pAsettA AsuruttA jAva ete eDeMti, jAmeva disiM pAunbhUyA tAmeva disiM pddigyaa| Kalp saw that numerous Asur Kumar gods and goddesses from Capital 5 city Balichancha were insulting... and so on up to ... dragging the corpse Wan 36. Many Vaimanik (celestial vehicular) gods and goddesses of Ishan 5 k 5 enraged... and so on up to ... gnashing their teeth in anger they came of naive-hermit Tamali recklessly as they pleased. Seeing this (wretched state of the corpse) those Vaimanik gods and goddesses were soon where Ishanendra was seated. Arriving there they joined their palms, touched their foreheads and greeted Ishanendra with hails of victory. Then they said "Beloved of gods! Numerous Asur Kumar gods and Wan bhagavatIsUtra (1) (388) Bhagavati Sutra (1) 27 59595955 55 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 59595959595959 55 595959595555 45 952 *t*tmi***************************** Wan

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F goddesses from Capital city Balichancha knowing that you, beloved of gods, had died and reincarnated in Ishan Kalp as king of gods, turned Ff blind with anger... and so on up to ... dragging the corpse recklessly as they pleased, they threw it at a forlorn place. Then they returned back in the direction they came from. 5 F ta 5555555555555***************5E FEE 37. tae NaM se IsANe deviMde devarAyA tesiM IsANakappavAsINaM bahUNaM vemANiyANaM devANa ya devINa ya aMtie eyamaTaM soccA nisamma Asurutte jAva misimisemANe tattheva sayaNijjavaragae tivaliyaM bhiuDiM niDAle sAhaTTu balicaMcaM rAyahANiM ahe sapakkhiM sapaDidisiM samabhiloei, tae NaM sA balicaMcA rAyahANI 5 IsANeNaM deviMdeNaM devaraNNA Ahe sapakkhiM sapaDidisiM samabhiloiyA samANI teNaM divvapyabhAveNaM iMgAlabbhUyA pha mummurabbhUyA chAribbhUyA tattakavellakabbhUyA tattA samajoinbhUyA jAyA yAvi hotthA / 5 F ta Wan Wan 37. On hearing this from those numerous Vaimanik gods and 5 goddesses from Ishan Kalp, and thinking about it, Ishanendra, the Indra 5 (overlord) of Devs (gods) was soon enraged... and so on up to ... gnashing Wan their teeth in anger. While still on his divine bed Ishanendra frowned, making three lines appear on his forehead. He then focused, from four 5 cardinal direction (sapaksh) and four intermediate directions 5 (sapratidik), and fixed his gaze down upon the capital city Balichancha. Due to his divine power of that angry gaze, the capital city Balichancha started burning and it looked like burning coal, sparks of fire, seething f ash, scorching sand, red hot plate and pan, and a burning pyre. ma B 38. tae NaM te balicaMcArAyahANivatthavvayA bahave asurakumAra devA ya devIo ya taM balicaMcaM rAyahANiM iMgAlabbhUyaM jAva samajotinbhUyaM pAsaMti, pAsittA bhIyA tatthA tIsayA ubviggA saMjAyabhayA savvao samaMtA AdhAveMti paridhAveMti, antramantrassa kAyaM samaturaMgemANA ciTThati / 37. usa samaya IzAnakalpa ke devendra devarAja una IzAnakalpavAsI bahuta-se vaimAnika devoM aura deviyoM se yaha bAta sunakara aura mana meM vicArakara zIghra hI krodha se AgababUlA ho uThA, yAvat krodhAgni se tilamilAtA huA, vahIM devazayyA sthita hue IzAnendra ne lalATa para tIna rekhAe~ DAlakara evaM bhrakuTi tAnakara ( bhauMheM car3hAkara ) balicaMcA rAjadhAnI ko nIce ThIka sAmane, sapakSa- (cAroM dizAoM se 5 barAbara sammukha) aura sapratidik (cAroM vidizAoM se bhI ekadama sammukha) hokara ekaTaka dRSTi se dekhA / cu isa prakAra kupita dRSTi se balicaMcA rAjadhAnI ko dekhane se vaha (rAjadhAnI) usa divya prabhAva se jalate hue aMgAroM ke samAna, agni- kaNoM ke samAna, tapI huI rAkha ke samAna, tapatapAtI bAlU jaisI yA tape 5 garma tave yAta kAhI sarIkhI aura sAkSAt agni kI rAzi jaisI ho gaI, jalane lgii| Wan Wan 38. jaba balicaMcA rAjadhAnI meM rahane vAle bahuta se asurakumAra devoM aura deviyoM ne usa balicaMcA rAjadhAnI ko aMgAroM sarIkhI yAvat sAkSAt agni kI lapaToM jaisI dekhI to ve use dekhakara tRtIya zataka : prathama uddezaka Wan (389) Wan Wan phra Wan phra phra Third Shatak: First Lesson Wan phra Wan phra phra Wan Wan phaphaphapha 5 Wan Wan

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5555555555555555555555555555555555558 U atyanta bhayabhIta hue, bhayatrasta (vyAkula) hokara kA~pane lage, unakA Anandarasa sUkha gyaa| ve udvigna ho gaye aura bhaya ke mAre cAroM ora idhara-udhara bhAga-daur3a karane lge| (isa bhagadar3a meM) ve eka-dUsare ke 5 OM zarIra se cipaTane lage athavA eka-dUsare ke zarIra kI oTa meM chipane lge| 38. When numerous Asur Kumar gods and goddesses from the capital city Balichancha saw that capital city Balichancha looked like burning coal... and so on up to... a burning pyre. They were afraid, terrified and trembled. The stream of their happiness dried up. They were agitated and ran around in fear. In this confusion they tried to hide behind one another. asuroM dvArA kSamAyAcanA ASURS SEEK FORGIVENESS 39. tae NaM te balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya IsANaM deviMda OM devarAyaM parikuviyaM jANittA IsANassa deviMdassa devaraNNo taM divyaM deviDhi divvaM devajjutiM divvaM devANubhAgaM divvaM teyalessaM asahamANA savve sapakkhiM sapaDidisiM TiccA karayalapariggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTu jaeNaM vijaeNaM baddhAviMti, evaM vayAsI-aho NaM devANuppiehiM divyA deviDDI jAva abhisamannAgatA, taM diTThA NaM devANuppiyANaM divyA deviDDI jAva laddhA pattA abhismnnaagyaa| taM khAmemo NaM devANuppiyA ! khamaMtu NaM devANuppiyA ! khaMtumarihaMti NaM devANuppiyA ! NAi bhujjo evaM karaNayAe tti kaTu eyamadaM sammaM viNayeNaM bhujjo bhujjo khaati| 39. (aisI duHsthiti hone para) taba balicaMcA-rAjadhAnI ke bahuta-se asurakumAra devoM aura deviyoM ma ne yaha jAnakara ki devendra devarAja IzAna ke parikupita hone se (hamArI rAjadhAnI isa prakAra Aga-sI tapta ho gaI hai); ve saba asurakumAra devagaNa, IzAnendra kI usa divya deva-Rddhi, divya deva-dyuti, divya OM deva-prabhAva aura divya tejolezyA ko sahana na kara pAte hue devendra devarAja IzAna ke cAroM dizAoM meM aura cAroM vidizAoM meM ThIka sAmane khar3e hokara (Upara kI ora mukha karake) mastaka para aMjali karake IzAnendra ko jaya-vijaya zabdoM (ke uccAraNapUrvaka) se badhAne lage-abhinandana karane lge| abhinandana Wan karake ve isa prakAra bole-'aho ! (dhanya hai !) Apa devAnupriya ne divya deva-Rddhi upalabdha kI hai, prApta kI hai aura abhimukha kara lI hai ! hamane Apake dvArA upalabdha, prApta aura abhisamanvAgata divya OM deva-Rddhi ko, yAvat deva-prabhAva ko pratyakSa dekha liyA hai| ataH he devAnupriya ! (apane aparAdha ke ke lie) hama Apase kSamA mA~gate haiN| Apa devAnupriya hameM kSamA kreN| Apa devAnupriya hameM kSamA karane yogya haiN| (bhaviSya meM) phira kabhI isa prakAra nahIM kreNge|' isa prakAra nivedana karake unhoMne IzAnendra se apane OM aparAdha ke lie vinayapUrvaka acchI taraha bAra-bAra kSamA maaNgii| 39. (In this wretched state) Those numerous Asur Kumar gods and goddesses from the capital city Balichancha became aware that all this (burning of their capital city) was due to the rage of Ishanendra, the Indra (overlord) of Devs (gods). Not being able to tolerate the divine opulence, radiance, influence and fire-power of Ishanendra, the Indra (overlord) of bhagavatIsUtra (1) Bhagavati Sutra (1) ] (390)

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ma Wan 55) 955555 ) )) ) )) )) )) ) ) 1 Devs (gods), all those Asur Kumar gods and goddesses stood facing \ Ishanendra from all directions around him (facing up) and touching their $ forehead with joined palms they greeted Ishanendra with hails of victory. After greetings they submitted--"Blessed you are, O Beloved of gods! You have acquired, attained and experienced divine opulence. We have witnessed in person the divine opulence... and so on up to... influence red, attained and experienced by you. Therefore, O Beloved of gods! 4 # We beg your pardon (for the mistake we committed). Beloved of gods ! Please forgive us. Beloved of gods! You are capable of forgiving us. We will never repeat this behaviour." With this submission they properly and 4 humbly sought forgiveness from Ishanendra again and again. 40. tate NaM IsANe deviMde devarAyA tehiM balicaMcArAyahANIvatthavvaehiM bahUhiM asurakumArehiM devehi OM devIhi ya eyamaTaM sammaM viNaeNaM bhujjo bhujjo khAmie samANe taM divvaM deviDhi jAva teyalessaM pddisaahri| tappabhitiM ca NaM goyamA ! te balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya ma IsANaM deviMdaM devarAyaM Ar3hati jAva pajjuvAsaMti, IsANassa ya deviMdassa devaraNNo ANA-uvavAya-vayaniddese citttthti| 40. aba jaba balicaMcA-rAjadhAnI-nivAsI una bahuta-se asurakumAra devoM aura deviyoM ne devendra devarAja IzAna se apane aparAdha ke lie samyak vinayapUrvaka bAra-bAra kSamAyAcanA kara lI, taba IzAnendra ne usa divya deva-Rddhi yAvat chor3I huI tejolezyA ko vApasa khIMca (sameTa) lii| he gautama ! taba se balicaMcA-rAjadhAnI-nivAsI ve bahuta-se asurakumAra deva aura devIvRnda devendra devarAja IzAna kA Adara karate haiM yAvat usakI paryupAsanA (sevA) karate haiN| (aura tabhI se ve) devendra OM devarAja IzAna kI AjJA aura sevA meM, tathA Adeza (anuzAsanAtmaka) aura nirdeza (karttavya kA sUcana) meM rahate haiN| 40. Now when those Asur Kumar gods and goddesses from the capital city Balichancha properly and humbly sought forgiveness from i Ishanendra again and again, Ishanendra withdrew that divine opulence... and so on up to... fire-power. Gautam ! Since then those Asur Kumar gods and goddesses from the fi capital city Balichancha respect... and so on up to... worship Ishanendra, the Indra (overlord) of Deus (gods). And since then they obey him, serve him and are under his order and command. 41. evaM khalu goyamA ! IsANeNaM deviMdeNaM devaraNNA sA divyA deviDDhI jAva abhismntraagyaa| 41. he gautama ! devendra devarAja IzAna ne vaha divya deva-Rddhi yAvat isa prakAra labdha aura , abhisamanvAgata kI hai| ) )) ) )) ) ) )) )) )) ) ) )) tRtIya zataka : prathama uddezaka (391) Third Shatak : First Lesson Wan ) 34554))))))))))))))55555555555555558

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25955 59595959 59555 5 5 5 5 5 59955 5 5 5 5 5 5 5 5 5 5 5 5 5955 559555. 9 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555 95 95 95 95 95 95 95 Wan phra Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan 41. Gautam ! This is how Ishanendra, the Indra (overlord) of Devs ( gods) phra acquired and manifested that divine opulence... and so on up to... influence. Wan Wan vivecana : tAmalI tApasa kI yaha ghaTanA 18veM tIrthaMkara bhagavAna aranAtha ke zAsanakAla kI ho sakatI hai| kyoMki tAmalI tApasa ne 60 hajAra varSa taka tapasyA kI hai| to usakI sampUrNa Ayu kama se kama 75 hajAra varSa 5 kI to hogI hI / bhagavAna aranAtha ke samaya madhyama Ayu 84 hajAra varSa kI mAnI jAtI hai, jo bhagavAna kI sakala Ayu thI / Wan 5 -sampAdaka Wan Elaboration This incident of Tamali Tapas may be from the period of influence of the eighteenth Tirthankar Bhagavan Ar Naath. This is because Tamali Tapas is said to have done penance for sixty thousand years. This means that his total life-span must have been at least seventy thousand years. During the period of Bhagavan Ar Naath the average life-span is said to be eighty four thousand years, which is equal to his own life-span. IzAnendra kI sthiti LIFE-SPAN OF ISHANENDRA 42. [pra. ] IsANassa NaM bhaMte ! deviMdassa devaraNNo kevatiyaM kAlaM Tii paNNattA ? 5 Indra (overlord) of Devs ( gods ) ? [u. ] goyamA ! sAtiregAI do sAgarovamAI Tii paNNattA / 42. [ pra. ] bhagavan ! devendra devarAja IzAna kI sthiti kitane kAla kI hai ? [u. ] gautama ! IzAnendra kI sthiti do sAgaropama se kucha adhika kI hai| 42. [Q.] Bhante ! What is the life-span ( sthiti) of Ishanendra, the [Ans.] Gautam ! The life-span ( sthiti) of Ishanendra is slightly more than two Sagaropam (a conceptual unit of time). 43. [pra. ] IsANe NaM bhaMte! deviMde devarAyA tAo devalogAo AukkhaeNaM jAva kahiM gacchihiti ? kahiM uvavajjihiti ? [u. ] goyamA ! mahAvidehe vAse sijjhihiti jAva aMtaM kAhiti / [ u. ] gautama ! vaha (devaloka se cyavakara) mahAvideha varSa (kSetra) meM janma lekara siddha hogA yAvat 5 samasta duHkhoM kA anta kregaa| 43 . [ pra. ] bhagavan ! devendra devarAja IzAna deva AyuSya pUrNa hone para usa devaloka se cyuta hokara kahA~ jAyegA ? kahA~ utpanna hogA ? 43. [Q.] Bhante ! Completing the life span of the dimension of gods and descending from that abode of gods, where will Ishanendra, the Indra (overlord) of Devs ( gods) go ? Where will he be born ? bhagavatIsUtra ( 1 ) (392) niklllttmilll**************************llli Bhagavati Sutra (1) phra Wan

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$$$5555555555555 $$$$$$$$5555$$$ __ [Ans.] Gautam ! Descending from the dimension of gods, he will be born in the Mahavideh area and finally become a Siddha (liberated ___soul)... and so on up to... end all miseries." zakendra aura IzAnendra ke vimAnoM kI U~cAI HEIGHT OF CELESTIAL VEHICLES 44. [pra. 1 ] sakkassa NaM bhaMte ! deviMdassa devaraNNo vimANehiMto IsANassa deviMdassa devaraNNo vimANA IsiM uccayarA ceva IsiM unnayatarA ceva ? IsANassa vA deviMdassa devaraNNo vimANehiMto sakkassa deviMdassa devaraNNo vimANA IsiM nIyayarA ceva IsiM niNNayarA ceva ? [u. ] haMtA, goyamA ! sakkassa taM ceva savvaM neyavvaM / [pra. 2 ] se keNaTheNaM ? [u. ] goyamA ! se jahAnAmae karatale siyA dese ucce dese unnaye, dese NIe dese niNNe, se tennttttennN| 44. [pra. 1 ] bhagavan ! kyA devendra devarAja zakra ke vimAnoM se devendra devarAja IzAna ke vimAna kucha (thor3e-se) uccatara (U~ne) haiM, kucha unnatatara (zreSTha) haiM ? athavA devendra devarAja IzAna ke vimAnoM se devendra devarAja zakra ke vimAna kucha nIce haiM, kucha nimnatara haiM ? [u. ] hA~, gautama ! yaha isI prakAra hai| arthAt-devendra devarAja zakra ke vimAnoM se devendra devarAja IzAna ke vimAna kucha U~ce haiM, kucha unnatatara haiM tathA devendra devarAja IzAna ke vimAnoM se devendra devarAja Wan zakra ke vimAna kucha nIce haiM, kucha nimnatara haiN| [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ? [u.] gautama ! jaise kisI hathelI kA eka bhAga kucha U~cA aura unnatatara hotA hai, tathA eka bhAga kucha nIcA aura nimnatara hotA hai, isI taraha zakrendra aura IzAnendra ke vimAnoM ke sambandha meM samajhanA caahie| isI kAraNa se pUrvokta rUpa se kahA jAtA hai| 44. (Q. 1] Bhante ! Are the celestial vehicles (vimaans) of Ishanendra, OM the Indra (overlord) of Devs (gods) slightly higher and better than those of Devendra Shakra, the Indra (overlord) of Devs (gods) ? Or are the celestial vehicles (vimaans) of Devendra Shakra, the Indra (overlord) of $i Devs (gods) slightly lower and inferior than those of Ishanendra, the Indra (overlord) of Devs (gods)? (Ans.) Yes, Gautam ! It is so. That means the celestial vehicles 45 (vimaans) of Ishanendra, the Indra (overlord) of Devs (gods) are slightly higher and better than those of Devendra Shakra, the Indra (overlord) of Devs (gods). And the celestial vehicles (vimaans) of Devendra Shakra, the Indra (overlord) of Devs (gods) slightly lower and inferior than those of Ishanendra, the Indra (overlord) of Devs (gods)? $$$$$ $$$$$ U))))) | tRtIya zataka : prathama uddezaka (393) Third Shatak : First Lesson 85555555555555555555555)))))))))18

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Wan Wan Wan phra 5 5mimimimimimimimimimimimimimimimimimimimittmimimimimimimimimimimimi [Q. 2] Bhante ! Why is it said to be so ? [Ans.] Gautam ! Just as certain part of a palm is slightly higher and better and another part is slightly lower and inferior, so should be taken for the celestial vehicles of Shakrendra and Ishanendra. That is why it is said to be so. phra donoM indroM kA ziSTAcAra COURTESY OF THE TWO INDRAS Wan 45. [pra.1] pabhU NaM bhaMte ! sakke deviMde devarAyA IsANassa deviMdassa devaraNNo aMtiyaM 5 pAunbhavittae ? Wan [u. ] haMtA, pabhU / 45. [ pra. 1 ] bhagavan ! kyA devendra devarAja zakra, devendra devarAja IzAna ke pAsa prakaTa hone (jAne) meM samartha hai ? [u.] hA~, gautama ! zakrendra IzAnendra ke pAsa Ane meM samartha hai| 45. [Q. 1] Bhante ! Is Devendra Shakra, the Indra (overlord) of Devs ( gods) capable of appearing before Ishanendra, the Indra (overlord) of Devs (gods) ? [Ans.] Yes, Gautam ! Shakrendra is capable of appearing before Ishanendra. [pra. 2] se NaM bhaMte! kiM ADhAyamANe pabhU, aNADhAyamANe pabhU ? [u. ] goyamA ! ADhAyamANe pabhU, no aNADhAyamANe pabhU / [pra. 2 ] bhagavan ! (jaba zakrendra, IzAnendra ke pAsa jAtA hai to) kyA vaha Adara karatA huA AtA hai, yA anAdara karatA huA AtA hai ? [u. ] he gautama ! vaha usakA ( IzAnendra kA) Adara karatA huA AtA hai, kintu anAdara karatA huA nhiiN| 5 pAubbhavittae ? Wan [Q. 2] Bhante ! ( When Shakrendra comes to Ishanendra) Does he come showing respect? Or does he come showing disrespect? 5 [Ans.] Gautam ! He comes showing respect and not disrespect (to Ishanendra). Wan Wan 46. [pra. 1 ] pabhU NaM bhaMte ! IsANe deviMde devarAyA sakkassa deviMdassa devaraNNo aMtiyaM Wan 5 bhagavatIsUtra (1) khy [u. ] haMtA, pabhU / (394) Wan Bhagavati Sutra (1) phaphaphaphapha 255 55 55555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55 5552

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[pra. 2 ] se bhaMte ! kiM ADhAyamANe pabhU, aNADhAyamANe pabhU ? [u. ] goyamA ! ADhAyamANe vi pabhU, aNADhAyamANe vi pbhuu| 46. [pra. 1 ] bhagavan ! devendra devarAja IzAna, kyA devendra devarAja zakra ke pAsa jAne meM samartha hai ? [u. ] hA~, gautama ! zakrendra ke pAsa jAne meM samartha hai| [pra. 2 ] bhagavan ! (jaba IzAnendra, zakrendra ke pAsa jAtA hai to), kyA vaha Adara karatA huA jAtA ma hai, yA anAdara karatA huA jAtA hai ? . [u.] gautama ! (jaba IzAnendra, zakrendra ke pAsa jAtA hai, taba) vaha Adara karatA haA bhI jA fa sakatA hai, aura anAdara karatA huA bhI jA sakatA hai| kyoMki usakA sthAna U~cA hai) ___46. [Q. 1] Bhante ! Is Ishanendra, the Indra (overlord) of Devs (gods) capable of appearing before Devendra Shakra, the Indra (overlord) of Devs (gods)? ____ [Ans.] Yes, Gautam ! Ishanendra is capable of appearing before Shakrendra. [Q. 2] Bhante ! (When Ishanendra comes to Shakrendra) Does he come showing respect? Or does he come showing disrespect ? [Ans.] Gautam ! (When Ishanendra comes to Shakrendra) He may come showing respect and he may also come showing disrespect. Wan (because his status is higher). 47. [pra. ] pabhU NaM bhaMte ! sakke deviMde devarAyA IsANaM deviMdaM devarAyaM sapakkhiM sapaDidisiM samabhiloettae ? [u. ] jahA pAdudbhavaNA tahA do vi AlAvagA neyvyaa| 47. [pra. ] bhagavan ! kyA devendra devarAja zakra, devendra devarAja IzAna ke samakSa (cAroM dizAoM meM) hai tathA sapratidiza (cAroM konoM meM = saba ora) dekhane meM samartha hai? [u. ] gautama ! jisa taraha se prAdurbhUta hone (jAne) ke sambandha meM do AlApaka kahe haiM, usI taraha se Wan dekhane ke sambandha meM bhI do AlApaka kahane caahie| 47. [Q.] Bhante ! Is Devendra Shakra, the Indra (overlord) of Devs 4 (gods) capable of looking in all the cardinal and intermediate directions before Ishanendra, the Indra (overlord) of Devs (gods)? ___[Ans.Gautam ! Here the two statements about 'appearing' should be repeated about looking'. 48. [pra. ] pabhU NaM bhaMte ! sakke deviMde devarAyA IsANeNaM deviMdeNaM devaraNNA saddhiM AlAvaM vA saMlAvaM OM vA karettae? tRtIya zataka : prathama uddezaka (395) Third Shatak: First Lesson Nan %%% %%%% %%% % %% %%% %%%%% % %% %%%%%%

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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 Ri [u. ] haMtA, pbhuu| jahA paadubbhnnaa| 49. [pra. 1 ] asthi NaM bhaMte ! tesiM sakkIsANANaM deviMdANaM devarAINaM kiccAI karaNijjAiM samuppajaMti ? [u. ] haMtA, atthi| [pra. 2 ] se kahamidANiM pakareMti ? [u. ] goyamA ! tAhe ceva NaM se sakke deviMde devarAyA IsANassa deviMdassa devaraNNo aMtiyaM pAubbhavati, IsANe NaM deviMde devarAyA sakkassa deviMdassa devaraNNo aMtiyaM pAunbhavai-'iti bho ! sakkA ! devarAyA ! + dAhiNalogAhivatI !' 'iti bho ! IsANA ! deviMdA ! devarAyA ! uttaraDDhalogAhivatI !' 'iti bho' tti te annamannassa kiccAI karaNijjAiM paccaNubhavamANA vihrNti| 48. [pra. ] bhagavan ! kyA devendra devarAja zakra, devendra devarAja IzAna ke sAtha vArtAlApa karane meM samartha hai ? __[u. ] hA~, gautama ! vaha vArtAlApa karane meM samartha hai| jisa taraha pAsa jAne ke sambandha meM do AlApaka kahe haiM, (usI taraha yahA~ jaaneN)| 49. [pra. 1 ] bhagavan ! una devendra devarAja zakra aura devendra devarAja IzAna ke bIca meM paraspara koI kRtya karaNIya karane yogya kArya samutpanna hote haiM ? [u. ] hA~, gautama ! samutpanna hote haiM ? OM [pra. 2 ] bhagavan ! jaba ina donoM ke koI kRtya (prayojana) yA karaNIya (vicAra) hote haiM, taba ve + kaise vyavahAra (kArya) karate haiM ? OM [u. ] gautama ! jaba devendra devarAja zakra ko kArya hotA hai, taba vaha (svayaM) devendra devarAja IzAna ke samIpa prakaTa hotA hai aura jaba devendra devarAja IzAna ko kArya hotA hai, taba vaha (svayaM) devendra devarAja zakra ke nikaTa jAtA hai| unake paraspara sambodhita karane kA tarIkA yaha hai- 'he dakSiNArddha lokAdhipati devendra devarAja zakra !' (zakrendra pukAratA hai-) he uttarArddha lokAdhipati devendra devarAja IzAna !' (yahA~), donoM ora se 'iti bho-iti bho !' (ajI ! aisI bAta hai) (isa prakAra ke zabdoM se paraspara) sambodhita OM karake ve eka-dUsare ke kRtyoM (prayojanoM) aura karaNIyoM (vicAroM) ko anubhava karate samajhate haiN| 4. 48. (Q.) Bhante ! Is Devendra Shakra, the Indra (overlord) of Deus (gods) capable of conversation with Ishanendra, the Indra (overlord) of Deus (gods)? (Ans.] Gautam ! Here the two statements about 'appearing should be repeated about 'conversation'. 49. [Q. 1] Bhante ! Does an occasion or need to come together arise between Devendra Shakra, the Indra (overlord) of Devs (gods) and Ishanendra, the Indra (overlord) of Devs (gods)? 55455555555554545445454545555555555555555555555 bhagavatIsUtra (1) (396) Bhagavati Sutra (1) 95%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%

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855555555555555555555555555555555555 )))))))))555 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 hhhhhhhhhh [Ans.] Yes, Gautam ! It does. [Q. 2] Bhante ! When there is such an occasion how do they behave towards each other? [Ans.] When Devendra Shakra, the Indra (overlord) of Devs (gods) has some need then he appears before Ishanendra, the Indra (overlord) of Devs (gods), in person. When Ishanendra, the Indra (overlord) of Devs 4 (gods) has some need then he appears before Devendra Shakra, the Indra (overlord) of Deus (gods), in person. They address each othe follows--(Ishanendra says-) "O Devendra Shakra, the Indra (overlord) of Devs (gods) and the sovereign of the southern half of Lok ! How do you do ?" and (Shakrendra says-) "O Ishanendra, the Indra (overlord) of Deus (gods) and the sovereign of the southern half of Lok ! How do you do ?" Addressing thus they communicate and exchange views about their needs and activities. ___ 50. [pra. 1 ] asthi NaM bhaMte ! tesiM sakkIsANANaM deviMdANaM devarAINaM vivAdA samuppajaMti ? [u. ] haMtA, atthi| [pra. 2 ] se kahamidANiM pakareMti ? [u. ] goyamA ! tAhe ceva NaM te sakkIsANA deviMdaM devarAyANo saNaMkumAraM deviMde devarAyaM maNasI kreNti| tae NaM se saNaMkumAre deviMde devarAyA tehiM sakkIsANehiM deviMdehiM devarAIhiM maNasIkae samANe khippAmeva sakkIsANAmaM deviMdANaM aMtiyaM paadunbhvti|jN se badai tassa ANA-uvavAya-vayaNa-niddese citttthti| 50. [pra. 1 ] bhagavan ! kyA devendra zakra aura devendra devarAja IzAna, ina donoM meM vivAda bhI samutpanna hotA hai? [u.] hA~, gautama ! (ina donoM indroM ke bIca vivAda bhI samutpanna) hotA hai| (donoM kI sImAe~ lagI huI haiM tathA anya viSaya bhI ho sakate haiM) [pra. 2 ] (bhagavan ! paraspara vivAda utpanna hone para) ve kyA karate haiM ? [u.] gautama ! jaba zakrendra aura IzAnendra meM paraspara vivAda utpanna ho jAtA hai, taba ve donoM, devendra devarAja sanatkumArendra kA mana meM smaraNa karate haiN| (mAnasika samparka karate haiM) devendra devarAja zakrendra aura IzAnendra dvArA smaraNa karane para (Asana prakampita hotA hai, taba) zIghra hI sanatkumArendra devarAja, zikrendra aura IzAnendra ke nikaTa prakaTa hotA hai| vaha jo bhI kahatA hai, (use ye donoM indra mAnya karate haiN|) ye donoM indra usakI AjJA, sevA, Adeza aura nirdeza meM rahate haiN| 50. [Q. 1] Bhante ! Do Shakrendra and Ishanendra have dispute with each other? ))))))))) ))))) ))) 95 9 | tRtIya zataka : prathama uddezaka (397) Third Shatak : First Lesson prabha

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Wan )))))))))55555555555555555555555555555555555555 (Ans.] Yes, Gautam ! They (Shakrendra and Ishanendra) do (have 45 4 dispute with each other). (They have common borders. There may bes other points of dispute too.) [0.2] Bhante ! What do they do? (when such dispute arises) (Ans.] Gautam ! When Shakrendra and Ishanendra have a dispute with each other, they think of Sanatkumarendra, the Indra (overlord) of Devs (gods) (establishing telepathic contact). When Shakrendra and ' Ishanendra think of him (his throne trembles and) Sanatkumarendra 455 soon appears before them. Whatever he advises and commands (they accept). In fact these two Indras obey him, serve him and are under his command and direction. vizeSa-'ADhAyamANe-aNADhAyamANe'-ina donoM zabdoM kA tAtparya-yaha bhI hai ki zakrendra kI apekSA IzAnendra # kA darjA U~cA hai, isalie zakrendra, IzAnendra ke pAsa tabhI jA sakatA hai jabaki IzAnendra zakrendra ko AdarapUrvaka bulaae| agara AdarapUrvaka na bulAye to vaha IzAnendra ke pAsa nahIM jAtA, kintu IzAnendra zakrendra ke pAsa binA , bulAe bhI jA sakatA hai, kyoMki usakA darjA U~cA hai| (bhagavatIsUtra, prameyacandrikA TIkA, hindI-gurjara 9 bhAvAnuvAdayukta, bhAga 3, pRSTha 286) ___Elaboration-Adhayamane-anadhayamane-This phrase also indicates that the status of Ishanendra is higher than that of Shakrendra. As such Shakrendra can visit Ishanendra only when Ishanendra calls Shakrendra with due respect; if not he cannot go to Ishanendra. But Ishanendra, enjoying higher status, can visit Shakrendra without being called. (Bhagavati Sutra, Prameyachandrika Tika with Hindi-Gujarati translation, part-3, p. 286) + sanatkumArendra kI bhavasiddhikatA LIBERATION WORTHINESS OF SANATKUMARENDRA 51. [pra.] saNaMkumAre NaM bhaMte ! deviMde devarAyA kiM (1) bhavasiddhie, abhavasiddhie ? (2) sammaddivI, micchaTThiI ? (3) parittasaMsArae, agaMtasaMsArae ? (4) sulabhavohie, dullabhabohie ? (5) ArAhae, virAhae ? (6) carime acarime ? [u. ] goyamA ! saNaMkumAre NaM deviMde devarAyA bhavasiddhie no abhavasiddhie evaM sammaTThiI, parittasaMsArae, sulabhabohie ArAhaNa, carime, pasatthaM neyavvaM / 51. [pra.] bhagavan ! devendra devarAja sanatkumAra kyA (1) bhavasiddhika (bhaviSya meM siddhi prApta karane yogya) hai yA abhavasiddhika hai ? (2) samyagdRSTi hai yA mithyAdRSTi hai ? (3) paritta (parimita) saMsArI OM hai yA ananta (aparimita) saMsArI? (4) sulabhabodhi hai yA durlabhabodhi ? (5) ArAdhaka hai athavA Wan virAdhaka ? (6) carama (jisakA yahI antima bhava ho) hai athavA acarama? (398) Bhagavati Sutra (1) bhagavatIsUtra (1) 355))) ) ) ) )) )))) ))) )55 8

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***********************************mikmikkkkkyiyklllumiyk 5 51. [Q.] Bhante ! Is Sanatkumarendra, the Indra (overlord) of Devs ( gods ) - ( 1 ) worthy or unworthy of being liberated in future F (bhavasiddhik or abhavasiddhik) ? ( 2 ) righteous or unrighteous 5 (samyagdrishti or mithyadrishti) ? (3) with limited or unlimited cycles of rebirth (parattasamsari or anant-samsari)? (4) capable of enlightenment Wan 5 with ease or difficulty (sulabh-bodhi or durlabh-bodhi) ? (5) devout or heretic (aradhak or viradhak) ? (6) in his final birth or not (charam or f acharam)? phra Wan [Ans.] Gautam ! Sanatkumarendra, the Indra (overlord) of Devs (gods) is worthy and not unworthy of being liberated in future (bhavasiddhik and not abhavasiddhik). In the same way he is righteous 5 (samyagdrishti), with limited cycles of rebirth (parattasamsari ), capable of enlightenment with ease (sulabh-bodhi), devout (aradhak) and in his final birth (charam). In other words only noble statements are valid. 5 phra [u. ] gautama ! devendra devarAja sanatkumAra, bhavasiddhika hai, abhavasiddhika nahIM; isI taraha vaha 5 samyagdRSTi hai, parittasaMsArI hai, sulabhabodhi hai, ArAdhaka hai, carama hai| (arthAt - isa sambandha meM sabhI) prazasta pada grahaNa karane caahie| f 52. [pra.] se keNaNaM bhaMte ? phra [u. ] goyamA ! saNakumAre deviMde devarAyA bahUNaM samaNANaM bahUNaM samaNINaM bahUNaM sAvagANaM bahUNaM sAvigANaM hiyakAmae suhakAmae patthakAmae ANukaMpie nisseyasie hiya- suha - nissesakAmae, se teNaTTeNaM goyamA ! saNakumAre NaM bhavasiddhie jAva no acarime / 52. [pra. ] bhagavan ! kisa kAraNa se (aisA kahA jAtA hai) ? [u. ] gautama ! devendra devarAja sanatkumAra bahuta-se zramaNoM, bahuta-sI zramaNiyoM, bahuta-se zrAvakoM aura bahuta-sI zrAvikAoM kA hitakAmI ( hitaiSI), sukhakAmI (sukhecchu), pathyakAmI ( pathyAbhilASI athavA kaSToM se bacAne kA icchuka ) Anukampika (kRpA va anukampA karane vAlA), niHzreyasika (niHzreyasa = kalyANa yA mokSa kA icchuka ) hai| vaha unakA hita, sukha aura niHzreyasa cAhane vAlA hai| isI kAraNa, gautama ! sanatkumArendra bhavasiddhika hai, yAvat (carama hai, kintu) acarama nahIM / tRtIya zataka : prathama uddezaka ( 399 ) phaphaphaphaphaphaphaphapha 5 5 5 5 5 5 5555 5 5 5 5 5555656657655 5 5 5 5 5 5 5 5 5 5 5 51 Third Shatak: First Lesson phra 52. [Q.] Bhante ! Why is it so? Wan [Ans.] Gautam ! Sanatkumarendra, the Indra (overlord) of Devs 5 (gods) wishes well (hit-kaami) of numerous Shramans, numerous Shramanis, numerous Shravaks and numerous Shravikas. He wishes them bliss (sukh-kaami) and comforts (pathya-kaami). Is compassionate Wan phra Wan Wan Wan phra Wan Wan

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Wan 55555555555558 (aanukampik) towards them and wishes them beatitude or salvation (nih shreyasik). He wishes well (hit-kaami)... and so on up to... beatitude or salvation (nihshreyasik) for them. That is why, Gautam ! Sanatkumarendra is worthy... and so on up ___to... in his final birth. OM vivecana : yahA~ bhavasiddhika se carama taka ke chaha pada paraspara sambandhita haiN| vRttikAra AcAryoM kA kathana hai bhavya jIva samyagdRSTi va mithyAdRSTi donoM prakAra kA hotA hai| samyagdRSTi jIva parIta saMsArI va ananta saMsArI donoM OM ho sakatA hai| parIta saMsArI jIva sulabhabodhi aura durlabhabodhi donoM ho sakatA hai| ArAdhaka jIva carama aura acarama donoM prakAra kA ho sakatA hai| (rAyapaseNiya vRtti malayagiri; bhagavaI, bhAga 2, pRSTha 36) Elaboration-Here the five terms, from bhavasiddhik to charam are inter-linked. The Acharyas who wrote Vritti state that a being worthy of liberation in future (bhavasiddhik) can be both, righteous as well as unrighteous (samyagdrishti as well as mithyadrishti). The samyagdrishti can be both, with limited as well as unlimited cycles of rebirth (parittasamsari as well as anant-samsari). The parittasamsari can be both, capable of enlightenment with ease as well as difficulty (sulabh-bodhi as well as durlabh-bodhi). The sulabh-bodhi can be both, 4 devout as well as heretic (aradhak as well as viradhak). The aradhak can be both, in his final birth as well as not (charam as well as y acharam). (Rayapaseniya Vritti by Malayagiri; Bhagavai, part-2, p. 36) 53. [pra. ] saNaMkumArassa NaM bhaMte ! deviMdassa devaraNNo kevatiyaM kAlaM ThitI paNNattA ? [u. ] goyamA ! satta sAgarovamANi ThitI pnnnnttaa| 53. [pra. ] bhagavan ! devendra devarAja sanatkumAra kI sthiti (Ayu) kitane kAla kI hai ? [u. ] gautama ! sanatkumArendra kI sthiti (utkRSTa) sAta sAgaropama kI hai| 53. (Q.) Bhante ! What is the life-span (sthiti) of Sanatkumarerdra, the Indra (overlord) of Devs (gods) ? ___[Ans.] Gautam ! The life-span (sthiti) of Sanatkumarendra is (maximum) seven Sagaropam (a metaphoric unit of time). 54. [pra. ] se NaM bhaMte ! tAo devalogAo AukkhaeNaM jAva kahiM uvavajihiti ? / [u. ] goyamA ! mahAvidehe vAse sijjhihiti jAva aMtaM krehiti| sevaM bhaMte ! sevaM bhaMte ! ti|| $$$ $$%$$$ $$$$$ 555555Ting Ting Ting Ting Ting bhagavatIsUtra (1) (400) Bhagavati Sutra (1) a$$$$$$$$$$$$$$$$$$$ 555555555555555558

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan ***************************t*tmilllitlllititi Wan 54. [ pra. ] bhagavan ! vaha (sanatkumArendra) usa devaloka se Ayu kSaya hone ke bAda kahA~ utpanna hogA ? and descending from that abode of gods, where will Sanatkumarendra, 5 the Indra (overlord) of Devs ( gods ) go ? Where will he be born ? bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai ! (yoM kahakara gautama svAmI yAvat bhagavAna kI paryupAsanA karane lage / ) 5 f Wan [ u. ] gautama ! sanatkumArendra usa devaloka se cyavakara (AyuSya pUrNa kara) mahAvideha varSa (kSetra) meM, 5 ( janma lekara vahIM se) siddha-buddha-mukta hogA, yAvat sarvaduHkhoM kA anta karegA / 54. [Q.] Bhante ! Completing the life-span of the dimension of gods [Ans.] Gautam ! Descending from the dimension of gods, he will be 5 Wan born in the Mahavideh area and finally become a Siddha (liberated 5 soul )... and so on up to... end all miseries. Wan "Bhante! Indeed that is so. Indeed that is so." With these words... and 5 so on up to... ascetic Gautam resumed his activities. prathama uddezaka kI upasaMhAra gAthAe~ CONCLUDING VERSES chaTThama mAso addhamAse vAsAiM aTTha chammAsA / tIsaga - kurudattANaM tava bhattapariNNa - pariyAo // 1 // uccatta vimANANaM pAdubbhava pecchaNA ya saMlAve / kicci vivAduppattI saNakumAre ya bhaviyattaM // 2 // tRtIya zataka : prathama uddezaka mokA samApta // // tRtIya zataka : prathama uddezaka samApta // - 5 5 5 5 5 5555955 5 5 5 5 55955 5 5 55 55 5955 5 5 5 5 55 5 5 5 5 5 59595952 // moyA samattA // // taie sae : paDhamo uddeso samatto // gAthAoM kA artha-tiSyaka zramaNa kA tapa chaTTha-chaTTha ( nirantara belA-belA ) thA aura usakA anazana eka mAsa kA thA / kurudattaputra zramaNa kA tapa aTThama-aTThama ( nirantara tele - tele) kA thA aura usakA anazana arddha-mAsika thA - ( 15 dina kA) / tiSyaka zramaNa kI dIkSAparyAya ATha varSa kI thI aura phra kurudattaputra zramaNa kI chaha mAsa kii| (ina donoM se sambandhita viSaya isa uddezaka meM AyA hai|) isake atirikta (dUsare viSaya Aye haiM, jaise ki) do indroM ke vimAnoM kI U~cAI, eka indra kA dUsare ke pAsa Agamana, paraspara prekSaNa ( avalokana), unakA AlApa-saMlApa, unakA kArya, unameM vivAdotpatti tathA unakA nipaTArA tathA sanatkumArendra kI bhavasiddhikatA Adi viSayoM kA nirUpaNa isa uddezaka meM kiyA 5 gayA hai| 1 (401) phaphaphaphaphaphaphaphaphaphapha Wan Third Shatak: First Lesson phra cu Wan pha Wan

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95555555555555555555555555555555555558 Ascetic Tishyak observed the austerity of a series of two-day fasts and the ultimate vow of one month. Ascetic Kurudatt observed the austerity of a series of three-day fasts and the ultimate vow of half a 45 month (15 days). The ascetic life of Ascetic Tishyak was eight years and 45 that of Ascetic Kurudatt was six months. (These two are included in this lesson.) Besides these the height of the celestial vehicles of two Indras, arrival of one Indra near another, their looking at each other, their conversation, their activities, their disputes and settlement, and liberation-worthiness of Sanatkumarendra and other topics have been discussed in this lesson. * END OF MOKA * END OF THE FIRST LESSON OF THE THIRD CHAPTER Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$$$$$$$$$$$$Le Le 5558 B55555Ting Ting Ting Ting Ting Le 5555555555555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting mator(?) (402) Bhagavati Sutra (1) 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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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tRtIya zataka : dvitIya uddezaka THIRD SHATAK (Chapter Three) : SECOND LESSON camara CHAMAR upodghAta dvitIya uddezaka meM batAyA hai ki rAjagRha meM bhagavAna mahAvIra virAjamAna the| apanI sudharmA sabhA meM camarasiMhAsana-sthita camarendra ne vahIM se bhagavAna ko dekhA aura apane samasta deva parivAra ke sAtha IzAnendra kI taraha bhagavAna mahAvIra aura gautamAdi zramaNavarga ko vividha nATyavidhi dikhlaaii| vandanA namaskAra karake vApasa calA gyaa| camarendra ke Agamana se aura usakI divya Rddhi Adi para se praznoM aura uttaroM kA prArambha hotA hai| INTRODUCTION The second lesson starts with the information that Bhagavan Mahavir was staying in Rajagriha. Chamarendra saw him from his throne in his Sudharma Sabha (main assembly). He descended with his retinue and displayed a variety of his dances and dramas. He returned after paying homage. This incident inspired a series of questions and answers. 55555555555555555555555555555555555555555558 55555555555555555555555555555555555555555558 1. teNaM kAleNaM teNaM samaeNaM rAyagihe nagare hotthA jAva parisA pjjuvaasi| 1. usa kAla, usa samaya meM rAjagRha nAma kA nagara thaa| zramaNa bhagavAna mahAvIra vahA~ padhAre aura ka pariSad paryupAsanA karane lgii| 1. During that period of time there was a city called Rajagriha. 4i Shraman Bhagavan Mahavir arrived there... and so on up to... People commenced worship. ma 2. teNaM kAleNaM teNaM samaeNaM camare asuriMde asurarAyA camaracaMcAe rAyahANIe sabhAe suhammAe camaraMsi sIhAsaNaMsi causaTThIe sAmANiyasAhassIhiM jAva naTTavihiM uvadaMsettA jAmeva disiM pAunbhUe tAmeva disiM pddige| 2. usa kAla, usa samaya meM cauMsaTha hajAra sAmAnika devoM se parivRta, caramacaMcA nAmaka rAjadhAnI OM kI sudharmAsabhA meM camara nAmaka siMhAsana para baiThe asurendra asurarAja camara ne (rAjagRha meM virAjamAna 9 bhagavAna mahAvIra ko dekhA); yAvat nATyavidhi dikhalAkara jisa dizA se AyA thA, usI dizA meM vApasa OM calA gyaa| 2. During that period of time Chamarendra, the overlord (Indra) of Asurs, sitting on his throne called Chamar and surrounded by sixty four | tRtIya zataka : dvitIya uddezaka (403) Third Shatak : Second Lesson

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phaphaphaphaphaphapha Wan Wan Samanik assembly) Devs (gods of equal status) in his Sudharma Sabha (main in his capital city Chamarchancha (saw Bhagavan Mahavir stationed in Rajagriha )... and so on up to ... after displaying his dances he away in the direction from which he came. went asurakumAra devoM kA sthAna PLACE OF ASUR KUMAR DEVS 3. [ pra. 1 ] 'bhaMte !' tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdati nama'sati, vaMdittA namaMsittA evaM vayAsI - atthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe ahe asurakumArA devA parivasaMti ? [u. ] goyamA ! no iNaTThe samaTThe / [pra. 2 ] evaM jAva ahesattamA puDhavIe, sohammassa kappassa ahe jAva atthi NaM bhaMte ! Isipa bhArAe puDhavIe ahe asurakumArA devA parivasaMti ? [ u. ] No iNaTThe samaTThe / 3. [ pra. 1 ] 'he bhagavan !' yo kahakara bhagavAna gautama ne zramaNa bhagavAna mahAvIra ko vandananamaskAra kiyaa| vandana - namaskAra karake isa prakAra pUchA- 'bhagavan ! kyA asurakumAra deva isa ratnaprabhApRthvI ke nIce rahate haiM ?' [u. ] he gautama ! yaha artha (bAta) samartha (zakya ) nahIM hai| [pra. 2 ] isI prakAra yAvat saptama ( tamastamaH prabhA) pRthvI ke nIce bhI ve (asurakumAra deva ) nahIM rahate; aura na saudharmakalpa devaloka ke nIce yAvat anya sabhI kalpoM (devalokoM) ke nIce ve nahIM rahate haiM / ( taba phira prazna hotA hai ) bhagavan ! kyA ve asurakumAra deva ISatprAgbhArA (siddhazilA) pRthvI ke nIce rahate haiM ? bhagavatIsUtra (1) phra phra [u. ] ( he gautama !) yaha artha bhI samartha (zakya) nahIM hai| 3. [Q. 1] "Bhante !" Addressing thus Bhagavan Gautam paid homage and obeisance to Shraman Bhagavan Mahavir. Having paid homage and obeisance he asked-Bhante! Do Asur Kumar Devs live beneath this Ratnaprabha Prithvi (first hell)? [Ans.] Gautam ! That is not correct. [Q. 2] Bhante ! In the same way (when )... and so on up to ... they do not live beneath the seventh hell (Tamastamahprabha Prithvi) and neither do they live beneath Saudharm Kalp (divine realm)... and so on up to... beneath all other divine realms; ( a question arises ) Bhante ! those Asur Kumar Deus live beneath Ishatpragbhara Prithvi (the 5 abode of Siddhas) ? Do 5 Wan [Ans.] Gautam ! That too is not correct. (404) Bhagavati Sutra (1) Wan phra Wan Wan Wan 5

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 4. [ pra. ] se kahiM khAI NaM bhaMte ! asurakumArA devA parivasaMti ? [u.] goyamA ! imIse rayaNappabhAe puDhavIe asIuttarajoyaNasatasahassabAhallAe, evaM asurakumAradevavattavvayA jAva divvAI bhAgabhogAI bhuMjamANA viharaMti / Wan 4. [ pra. ] bhagavan ! taba aisA kauna-sA sthAna hai, jahA~ asurakumAra deva nivAsa karate haiM ? [u.] gautama ! eka lAkha assI hajAra yojana moTI isa ratnaprabhA pRthvI ke bIca meM (asurakumAra deva rahate haiN|) yahA~ asurakumAra sambandhI samasta vaktavyatA kahanI cAhie; yAvat ve divya bhogoM kA upabhoga karate hue AnandapUrvaka jIvanayApana karate haiN| 4. [Q.] Bhante ! Then which is the place where Asur Kumar Devs live ? [Ans.] Gautam ! In the middle of this one hundred eighty thousand Yojan thick Ratnaprabha Prithvi (live Asur Kumar Devs). Here all details about Asur Kumar Devs should be repeated... and so on up to... they spend their time enjoying divine pleasures. vivecana : prajJApanAsUtra ke anusAra ratnaprabhA kA pRthvI - piNDa eka lAkha assI hajAra yojana kA hai| usameM se Upara eka hajAra yojana aura nIce ke eka hajAra yojana chor3akara, bIca meM eka lAkha aThahattara hajAra yojana ke bhAga meM asurakumAra devoM ke 34 lAkha bhavanAvAsa haiN| (citra dekho ) Elaboration-According to Prajnapana Ratnaprabha Prithvi is one hundred eighty thousand Yojans. Leaving Wan one thousand Yojans from top as well as bottom there are 3.4 million Wan 5 abodes (bhavanavaas) of Bhavan-vaasi Devs in the remaining 1, 78,000 Yojans. (see illustration) asurakumAroM kI gati - viSayaka prazna MOVEMENT OF ASUR KUMAR DEVS 5. [ pra.] atthi NaM bhaMte ! asurakumArANaM devANaM ahe gativisa paNNatte ? [u. ] haMtA, atthi / Sutra the depth of 5. [ pra. ] bhagavan ! kyA asurakumAra devoM kA adhogamana - viSayaka (sAmarthya) hai ? [ u. ] hA~, gautama ! ( unameM apane sthAna se nIce jAne kA sAmarthya) hai| 5. [Q.] Bhante ! Do Asur Kumar Devs have the capacity to go downward (from their abodes) ? [Ans.] Gautam ! They have (the capacity to go downward from their abodes). 6. [ pra. ] kevaiyaM e ca NaM bhaMte ! pabhU te asurakumArANaM devANaM ahegativisae paNNatte ? [u.] goyamA ! jAva ahesattamAe puDhavIe, taccaM puNa puDhaviM gatA ya gamissaMti ya / tRtIya zataka : dvitIya uddezaka phra (405) 255955 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 55 55 595555555 5 5 5 55 5 952 Third Shatak: Second Lesson

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9 5 55555)))))))))) )55 ) ))))))))))) 6. [pra.] bhagavan ! asurakumAra devoM kA (apane sthAna se) adhogamana-viSayaka sAmarthya kitanA (kahA~ taka) hai? [u. ] gautama ! saptama pRthvI taka nIce jAne kI zakti unameM hai| (kintu ve vahA~ taka kabhI gaye nahIM, jAte nahIM aura jAyeMge bhI nahIM) ve tIsarI pRthvI (bAlukAprabhA) taka gaye haiM, jAte haiM aura jaayeNge| 6. [Q.] Bhante ! How far below (their abodes) they are capable of going ? [Ans.] They are capable of going up to the seventh hell; (but they have never gone that far, neither they go that far and nor will they ever i go that far); they have gone, go and will go only as far as the third fi prithvi (Balukaprabha). 7. [pra. ] kiMpattiyaM NaM bhaMte ! asurakumArA devA taccaM puDhaviM gatA ya, gamissaMti ya ? [u. ] goyamA ! pubbaveriyassa vA vedaNaudIraNayAe, puvvasaMgatiyassa vA vednnuvsaamnnyaae| evaM khalu asurakumArA devA taccaM puDhaviM gatA ya, gamissaMti y| 7. [pra. ] bhagavan ! kisa prayojana (yA kAraNa) se asurakumAra deva tIsarI pRthvI taka gaye haiM, (jAte haiM) aura bhaviSya meM jAyeMge? [u. ] he gautama ! apane pUrva zatru ko (pUrva vaira ke kAraNa)-duHkha dene athavA apane pUrva sAthI (mitrajana ke snehavaza) kI vedanA kA upazamana karake (duHkha-nivAraNa) ke lie asurakumAra deva tRtIya pRthvI taka gaye haiM, (jAte haiM) aura jaayeNge| 7.[Q.] Bhante ! For what reason Asur Kumar Devs have gone, go and ___will go up to the third prithvi (hell)? [Ans.] Gautam ! Asur Kumar Devs have gone, go and will go up to the third prithvi (hell) in order to torment their former foes (out of past animosity) or to pacify the pain (remove suffering) of their former friends (out of love). 8. [pra. ] asthi NaM bhaMte ! asurakumArANAM devANaM tiriyaM gativisae paNNatte ? _[u. ] haMtA, atthi| 8. [pra. ] bhagavan ! kyA asurakumAra devoM meM tiryak (tirache) gamana karane kA (sAmarthya) hai| [u. ] hA~, gautama ! hai| 8. [Q.] Bhante ! Do Asur Kumar Devs have the capacity to go in transverse (tiryak) direction ? [Ans.] Yes, Gautam ! They have (the capacity to go in transverse direction). 955555555555555555555555555555555555555555555 ja))))) bhagavatIsUtra (1) (406) Bhagavati Sutra (1) 55555555555555))))))))))))))))

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B5555555555))))))))))))))))) ))) ) )) ))) ) ) ))))))))))))555558 ) )) ) )) )) 9. [pra. ] kevatiyaM ca NaM bhaMte ! asurakumArANaM devANaM tiriyaM gativisae paNNatte ? [u. ] goyamA ! jAva asaMkhejjA dIva-samuddA, naMdissaravaraM puNa dIvaM gatA ya, gamissaMti y| 9. [pra. ] bhagavan ! asurakumAra devoM meM tirachA jAne kI kitanI zakti hai ? [u. ] gautama ! asurakumAra devoM meM (apane sthAna se) asaMkhyeya dvIpa-samudroM taka jAne kI sAmarthya hai| kintu ve nandIzvara dvIpa taka gaye haiM aura bhaviSya meM jaayeNge| 9. [Q.] Bhante ! How far in the transverse (tiryak) direction they are capable of going ? [Ans.] They are capable of going up to innumerable continents and seas (from their abodes); but they have gone and will go only as far as Nandishvar Dveep (continent). 10. [pra. ] kiMpattiyaM NaM bhaMte ! asurakumArA devA naMdIsaravaradIvaM gayA ya, gamissaMti ya ? [u. ] goyamA ! je ime arihaMtA bhagavaMtA etesiM NaM jammaNa-mahesu vA nikkhamaNa-mahesu vA NANuSpatti+ mahimAsu vA parinivvANa-mahimAsu vA evaM khalu asurakumArA devA naMdIsaravaraM dIvaM gatA ya, gamissaMti y|| 10. [pra. ] bhagavan ! asurakumAra deva, nandIzvaradvIpa taka kisa prayojana se gae haiM aura jAyeMge? OM + [u. ] gautama ! arihaMta bhagavAna (tIrthaMkara) ke janma-mahotsava meM, niSkramaNa mahotsava meM, OM jJAnotpatti (kevalajJAna utpanna) hone para, mahimA (utsava) karane, tathA parinirvANa (mokSagamana) para mahimA . Wan karane ke lie asurakumAra deva nandIzvaradvIpa taka gaye haiM, jAte haiM aura jaayeNge| 10. (Q.) Bhante ! For what reason Asur Kumar Deus have gone and * will go up to Nandishvar Dveep ? Ans.] Gautam ! Asur Kumar Deus have gone and will go up to Nandishvar Dveep in order to participate in the ceremonies on the occasion of birth of Arihant Bhagavan (Tirthankars) and on the occasion of their renunciation as also to pay tributes to them on attaining omniscience and on attaining liberation (parinirvana). 11. [pra. ] asthi NaM bhaMte ! asurakumArANaM devANaM uDDhaM gativisae ? [u. ] haMtA, atthi| 11. [pra. ] bhagavan ! kyA asurakumAra devoM meM (apane sthAna se) Upara jAne ko sAmarthya hai? [u. ] hA~, gautama ! hai| 11. [Q.] Bhante ! Do Asur Kumar Devs have the capacity to go in upward direction ? (Ans.] Yes, Gautam ! They have (the capacity to go in upward direction). ) ) )) ))))))))))))))))) )) )) )) ))) tRtIya zataka : dvitIya uddezaka (407) Third Shatak : Second Lesson ja ja 85555555555555555555555))))))))))

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phra fafa 12. [ pra. ] kevatiyaM ca NaM bhaMte! asurakumArANaM devANaM uDDhaM gativisae ? [u. ] goyamA ! jAva accue kappe / sohammaM puNa kappaM gatA ya, gamissaMti ya / 12. [ pra. ] bhagavan ! asurakumAradeva apane sthAna se kitane U~ce jA sakate haiM ? [ u. ] gautama ! asurakumAradeva apane sthAna se yAvat acyutakalpa ( bArahaveM devaloka ) taka Upara jAne meM samartha haiN| apitu ve saudharmakalpa taka gaye haiM, (jAte haiM) aura jaayeNge| 12. [Q.] Bhante ! How far in the upward direction they are capable of going? [Ans.] They are capable of going up to Achyut Kalp (the twelfth heaven); but they have gone and will go only as far as Saudharma Kalp. 13. [ pra. 1 ] kiMpattiyaM NaM bhaMte ! asurakumArA devA sohammaM kappaM gayA ya, gamissaMti ya ? [ u. ] goyamA ! tesi NaM devANaM bhavapaccaiyaverANubaMdhe / te NaM devA vikubvemANA, pariyAremANA vA Ayarakkhe deve vittaaseNti| ahAlahussagAI rayaNAI gahAya AyAe egaMtamaMtaM avakkamaMti / [pra. 2 ] atthi NaM bhaMte ! tesiM devANaM ahAlahussagAI rayaNAI ? [u. ] haMtA, atthi / [pra. 3 ] se kahamidANiM pakareMti ? [ u. ] tao se pacchA kAyaM pavvahaMti / 13. [ pra. 1 ] bhagavan ! asurakumAra deva kisa prayojana se saudharmakalpa taka gaye haiM, (jAte haiM) aura jAyeMge ? [u. ] he gautama ! una (asurakumAra) devoM kA vaimAnika devoM ke sAtha bhavapratyayika (janmajAta ) vairAnubandha hotA hai| isa kAraNa ve deva krodhavaza vaikriya-zakti dvArA vizAla, vikarAla rUpa banAte haiN| parakIya deviyoM ke sAtha (paricAra) maithuna krIr3A karanA cAhate haiM, (indra ke) AtmarakSaka devoM ko trAsa (bhayabhIta karane) dene jAte haiM, tathA choTe-moTe ratnoM ko curAkara svayaM ekAnta sthAna meM cale (chupa jAte haiN| [pra. 2 ] bhagavan ! kyA una (vaimAnika) devoM ke pAsa yathocita choTe-moTe ratna hote haiM ? [ u. ] hA~, gautama ! hote haiN| [pra. 3 ] bhagavan ! jaba ve (asurakumAra deva) vaimAnika devoM ke yathocita ratna curAkara bhAga jAte haiM, taba vaimAnika deva unakA kyA karate haiM ? [ u. ] tatpazcAt vaimAnika deva unake zarIra ko atyanta vyathA ( pIr3A) pahu~cAte haiN| 13. [Q. 1] Bhante ! For what reason Asur Kumar Devs have gone and will go up to Saudharma Kalp? Wan Wan bhagavatIsUtra (1) Wan (408) tmilllt*t***millltmimimimimi Bhagavati Sutra (1) **tmilll*****lll****ti y OM OM OM OM OM Wan

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Wan phra Wan phra 5 [Ans.] Gautam ! These (Asur Kumar) gods have inborn or traditional Wan animosity with Vaimanik gods. For that reason these gods, out of anger, employing their power of transmutation (vaikriya shakti) create gigantic fearsome forms. Then they go to have sexual enjoyment with consorts of Vaimanik gods and to terrorize the guard-gods (of the Indra). They steal ordinary gems and elope to forlorn places. 5 5 phra [Q. 2] Bhante ! Do those (Vaimanik) gods posses enough ordinary gems ? 5 [Ans.] Yes, Gautam ! They do. Wan [Q. 3] Bhante ! When those (Asur Kumar) gods run away after stealing those gems from Vaimanik gods, how do they react? [Ans.] The Vaimanik gods cause them extreme physical pain. [pra. 4 ] pabhU NaM bhaMte ! te asurakumArA devA tatthagayA ceva samANA tAhiM accharAhiM saddhiM divvAI bhoga bhogAI bhuMjamANA viharittae ? jai [ u. ] No iNaTThe smtttthe| te NaM tao paDiniyattaMti, tao paDiniyattitA ihamAgacchaMti, AgacchittA NaM tAo accharAo ADhAyaMti pariyANaMti, pabhU NaM te asurakumArA devA tAhiM accharAhiM saddhiM divvAI bhoga bhogAI bhuMjamANA viharittae / aha NaM tAo accharAo no ADhAyaMti no pariyANaMti No NaM pabhU te asurakumArA devA tAhiM accharAhiM saddhiM divvAI bhogabhogAI bhuMjamANA viharittae / evaM khalu goyamA ! asurakumArA devA sohammaM kappaM gayA ya, gamissaMti ya / [pra.4 ] bhagavan ! kyA saudharmakalpa meM gaye hue ve asurakumAra deva una (devaloka kI) apsarAoM sAtha divya bhoga bhogane meM samartha haiM ? 5 [ u. ] (gautama !) aisA karane meM ve samartha nhiiN| ve (asurakumAra deva ) vahA~ se vApasa lauTa jAte haiN| vahA~ se lauTakara ve apane sthAna meM Ate haiN| yadi ve ( vaimAnika) apsarAe~ unakA (asurakumAra devoM kA ) Adara kareM, unheM svAmI rUpa meM svIkAreM to, ve asurakumAra deva una apsarAoM ke sAtha divya bhoga bhoga 5 sakate haiM - yadi ve apsarAe~ unakA Adara na kareM, unako svAmI-rUpa meM svIkAra na kareM to, asurakumAra deva una apsarAoM ke sAtha divya evaM bhogya bhogoM ko nahIM bhoga skte| gautama ! isa kAraNa se 5 asurakumAra deva saudharmakalpa taka gaye haiM aura jAyeMge / [Q. 4] Bhante ! Are the Asur Kumar gods reaching Saudharma Kalp capable of enjoying divine pleasures with the goddesses of that divine realm ? [Ans.] (Gautam !) They are not capable of doing so. They (Asur Kumar gods) return from there and come to their own abodes. In case those goddesses (Vaimanik) like them (Asur Kumar gods) and accept them as their mates, only then those Asur Kumar gods can enjoy divine Third Shatak: Second Lesson tRtIya zataka : dvitIya uddezaka (409) **ti*t****************mimimimimitmi*****lllillli phra

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Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$$$$$$$$$ pleasures with those goddesses. However, in case those goddesses (Vaimanik) do not like them (Asur Kumar gods) and do not accept them as their mates, then those Asur Kumar gods cannot enjoy divine pleasures with those goddesses. Gautam ! For that reason Asur Kumar Devs have gone and will go up to Saudharma Kalp ? vivecana : (sUtra 13 meM) yahA~ saudharmakalpa taka jAne ke tIna kAraNa batAye haiM-(1) bhava pratyayika vaira, (2) dUsare devoM kI deviyoM ke sAtha bhoga bhogane kI icchA, aura (3) saudharmakalpa ke choTe-moTe ratnoM ko curAne kI ke laalsaa| jo AtmarakSaka deva zastra lie sadA indra ke pIche khar3e rahate haiM, unheM vicitra rUpa banAkara saMtrasta karane ke ma lie bhI asuradeva saudharmakalpa meM jAte haiN| Age isI zataka ke sUtra 44 meM camarendra kA saudharmakalpa meM jAne kA eka # hetu aura batAyA hai-vahA~ ke zakrendra ko apanI divya deva-Rddhi dikhAne ke lie tathA unakI divya deva-Rddhi dekhane OM ke lie| arthAt divya Rddhi kA darzana aura pradarzana bhI saudharmakalpa meM jAne kA eka hetu hotA hai| Elaboration--(aphorism-13) Here three main reasons for Asur Kumar 4 gods going to Saudharm Kalp have been mentioned-(1) inborn animosity, (2) desire of enjoying divine pleasures with consorts of other gods, and (3) longing to steal ordinary gems from Saudharm Kalp. They also go to Saudharma Kalp to frighten the guard-gods who stand equipped with weapons behind Indra, by creating bizarre forms. In aphorism-44 of this chapter an additional reason for Chamarendra's visit to Saudharma Kalp is mentioned-For showing his divine opulence to y Shakrendra and witnessing Shakrendra's divine opulence. This means that display and witnessing of divine opulence is also one reason for a visit to Saudharma Kalp. 14. [pra. ] kevaiyakAlassa NaM bhaMte ! asurakumArA devA uDDhe uppayaMti jAva sohammaM kappaM gayA ya, gamissaMti y| [u. ] goyamA ! aNaMtAhiM osappiNIhi aNaMtAhiM ussappiNIhiM samatikkaMtAhi, atthi NaM esa bhAve loyaccherayabhUe samuppajjai, jaM NaM asurakumArA devA uDDhaM uppayaMti jAva sohammo kppo| 14. [pra. ] bhagavan ! kitane kAla meM (kitanA samaya vyatIta hone para) asurakumAra deva Urdhvagamana karate haiM tathA saudharmakalpa taka Upara gaye haiM, jAte haiM aura jAyeMge ? [u. ] gautama ! ananta utsarpirNI kAla aura ananta avasarpiNI kAla vyatIta hone ke pazcAt loka U meM Azcaryajanaka yaha prasaMga AtA hai ki asurakumAra deva Urdhvagamana karate haiM tathA saudharmakalpa taka + Upara gaye haiM, jAte haiM aura jAyeMge? 14. [Q.] Bhante ! After how much time Asur Kumar Devs did, do and will move upwards and go up to Saudharma Kalp ? bhagavatIsUtra (1) (410) Bhagavati Sutra (1)

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555546444444444444444 LE LE LE LE LE LE LE LE LE LE LE LE LE LEC LE LELELELELE 15. [pra.] kiM nissAe NaM bhaMte! asurakumArA devA uDDhaM uppayaMti jAva sohammo kappo ? [u.] goyamA ! se jahAnAmae iha sabarA i vA, babbarA i vA, TaMkaNA ivA, cuccuyA i vA palhayA ivA, puliMdA ivA, egaM mahaM raNNaM vA, gaDDaM vA, khaDDaM vA, duggaM vA, dariM vA, visamaM vA, pavvayaM vA, 5 NIsAe sumahallamavi AsabalaM vA hatthibalaM vA johabalaM vA dhaNubalaM vA AgaleMti, evAmeva asurakumArA vi devA, Nannattha arihaMte vA, arihaMtaceiyANi vA, aNagAre vA bhAviyappaNo nissAe uDDhaM uppayaMti jAva sohammo kappo / 15. [ pra. ] bhagavan ! asurakumAra deva kisakA Azraya (nizrA) lekara saudharmakalpa meM Upara taka 5 jAte haiM ? F 555*tmilll******************t*tmimimimimittti F [Ans.] Gautam ! After a lapse of infinite Utsarpini (progressive cycle of time) and Avasarpini (regressive cycle of time) such occasion comes in Lok when Asur Kumar Deus did, do and will move upwards and go up to Saudharma Kalp. 5 F 15. [Q.] Bhante ! With what support do Asur Kumar Deus go upward... and so on up to... Saudharma Kalp ? [Ans.] Just as here (in the world of men) people of the Shabar, Barbar, Tankan, Chuchuk (or Bhuttuya), Malhava or Pulind tribes harass, unsettle and defeat a large and organized army of cavalry, elephantbattalion, infantry or archers drawing support from some large forest, a F ditch, a gorge, a fort, a cave, difficult terrain (including a dense grove), or a hill; in the same way Asur Kumar Devs drawing support of Arihants Wan F [u.] he gautama! jisa prakAra yahA~ (isa manuSyaloka meM) zabara, barbara, TaMkaNa (jAtIya mleccha) yA cucuka (athavA bhuttuya), malhava athavA pulinda jAti ke loga kisI bar3e araNya (jaMgala) kA, gaDDhe kA, khAI kA, durga (kile) kA guphA kA, kisI viSama ( Ubar3a-khAbar3a pradeza yA bIhar3a vRkSoM se saghana ) sthAna kA, athavA parvata kA Azraya lekara eka mahAn evaM vyavasthita azva senA ko, gaja senA ko, paidala ( padAti) senA ko, athavA dhanurdhAriyoM kI senA ko Akula-vyAkula karake jIta lete haiM; isI prakAra 5 asurakumAra deva bhI ekamAtra arihantoM kA yA arihantadeva ke caityoM kA, athavA bhAvitAtmA anagAroM kA Azraya (nizrA) lekara Urdhvagamana karate haiM, yAvat saudharmakalpa taka Upara jAte haiN| or Chaitya of Arihants or sagacious ascetics (bhavitatma anagar) go f upwards... and so on up to... Saudharma Kalp. F 16. [ pra. ] savve viNaM bhaMte ! asurakumArA devA uDDhaM uppayaMti jAva sohammo kappo ? [ u. ] goyamA ! No iNaTTe samaTThe, mahiDDiyA NaM asurakumAra devA uDDhaM uppayaMti jAva sohammo kappo / 16. [ pra. ] bhagavan ! kyA sabhI asurakumAra deva saudharmakalpa taka Upara jAte haiM ? tRtIya zataka: dvitIya uddezaka phra (411) phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Third Shatak: Second Lesson Wan Wan

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555555555555555555555555555555555 OM [u. ] gautama ! yaha artha samartha nahIM hai| arthAt sabhI asurakumAra deva Upara saudharmakalpa taka nahIM // majA sakate; kintu mahatI Rddhi vAle asurakumAra deva hI saudharma-devaloka taka Upara jAte haiN| 16. [Q.] Bhante ! Do all Asur Kumar Devs go upward... and so on up Wan to... Saudharma Kalp? (Ans.] Gautam ! This is not correct. (That means all Asur Kumar Devs do not go upward... and so on up to... Saudharma Kalp.) Only those Asur Kumar Deus who are endowed with great opulence go upward... and so on up to... Saudharma Kalp. 17. [pra. ] esa vi ya NaM bhaMte ! camare asuriMde asurakumArarAyA uDDhaM uppatiyapubve jAva sohammo kappo ? [u. ] haMtA, goyamA ! esa vi yaNaM camare asuriMde asurarAyA uDDhaM uppatiyapuve jAva sohammo kppo| 17. [pra. ] he bhagavan ! kyA asurendra asurarAja camara bhI pahale kabhI Upara-yAvat saudharmakalpa taka jA cukA hai ? [u.] hA~, gautama ! yaha asurendra asurarAja camara bhI pahale Upara-yAvat saudharmakalpa taka Urdhvagamana kara cukA hai| 17. (Q.) Bhante ! Has Asurendra Chamar, the overlord (Indra) of Asurs, ever gone upward... and so on up to... Saudharma Kalp. __[Ans.] Yes, Gautam ! Asurendra Chamar, the overlord (Indra) of t Asurs, has gone upward... and so on up to... Saudharma Kalp in the past.. vivecana : asurendra camara ke saudharmakalpa taka Upara jAne ke lie tIna nizrA (Azraya-sthAna) kA ullekha hai-(1) arihaMta-tIrthaMkara, kevalajJAnI, avadhijJAnI tathA mnHpryvjnyaanii| (2) arihaMta caitya-arihaMta kI pratimA athavA arhat muni (chadmastha tIrthaMkara), (3) bhAvitAtmA anagAra (jJAna-darzana kI bhAvanA se AtmA ko OM bhAvita karane vAlA sAmAnya muni)| Elaboration-There is a mention of three supports for Chamarendra rising up to Saudharma Kalp-(1) Arihant-Tirthankar, omniscient, Avadhi jnani and Manah-paryav jnani. (2) Arihant-chaitya-image of Arihant or arhat-muni (Tirthankar in chhadmasth state). (3) Bhavitatma 451 anagar-sagacious ascetics who enrich their soul with pursuit of right i knowledge and perception. 18. [pra. ] ahoNaM bhaMte ! camare asuriMde asurakumArarAyA mahiDIe mahajjutIe jAva kahiM paviTThA ? [u. ] kUDAgArasAlAdidaMto bhaanniybvo| 18. [pra. ] 'aho, bhagavan ! (Azcarya hai) asurendra asurarAja camara aisI mahARddhi evaM mahAdhuti vAlA hai ! to he bhagavan ! (nATyavidhi dikhAne ke pazcAt) usakI vaha divya deva-Rddhi yAvat divya deva-prabhAva kahA~ calA gayA? uTing Ting Ting Ting Ting Ting Ting Ting Ting 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 bhagavatIsUtra (1) (412) Bhagavati Sutra (1)

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan f 5 Wan 5 5 kA pUrvabhava PAST BIRTH OF CHAMARENDRA 19. [ pra. ] camareNaM bhaMte ! asuriMdeNaM asuraraNNA sA divyA deviDDI taM ceva jAva kiNNA laddhA pattA 5 abhisamannAgayA ? 5 phra Where did that divine opulence... and so on up to ... influence go and disappear (after the dance performance ) ?" 5 [ u. ] (gautama ) yahA~ bhI kUTAkArazAlA kA dRSTAnta samajhanA caahie| 18. [Q.] Oh ! Bhante ! (How astonishing !) Asurendra Chamar, the 5 overlord (Indra) of Asurs, is endowed with so great opulence. Bhante ! [Ans.] (Gautam ! ) Here the example of Kootakar Shala (camouflaged house) should be repeated. 5 5 bebhele Wan camarendra [ u. ] evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve bhArahe vAse viMjhagiripAyamUle nAmaM sannivese hotthA / vaNNao / tattha NaM bebhele sannivese pUraNe nAmaM gAhAvatI parivasati aDDhe ditte jahA tAmalissa vattavyayA tahA neyavvA / navaraM cauppuDayaM dArumayaM paDiggahaM karettA jAva vipulaM asaNa- pANa 5 deva - prabhAva kisa prakAra upalabdha huI, prApta huI aura abhisamanvAgata huI ( abhimukha AI ) ? khAima - sAimaM jAva sayameva cauppuDayaM dArumayaM paDiggahaM gahAya muMDe bhavittA dANAmAe pavvajjAe pavvaittae / so 19. [ pra. ] bhagavan ! asurendra asurarAja camara ko vaha divya deva Rddhi aura yAvat vaha saba 19. [Q.] Bhante ! How did Asurendra Chamar, the overlord (Indra) of Asurs get, acquire and manifest (abhimukh) that divine opulence... and on up to... and influence ? [Ans.] Gautam ! During that period of time there was an inhabited area (sannivesh) named Bebhel in the valley of Vindhya mountain in Bharat-varsh in this Jambu continent. In Bebhel lived a householder 5] ( gathapati ) named Puran. He was very rich and influential. Here the of Tamali should be repeated till he accepted initiation. The difference being that he (Puran) made a wooden bowl with four Third Shatak: Second Lesson [u.] gautama ! usa kAla aura usa samaya meM isI jambUdvIpa nAmaka dvIpa meM, bhAratavarSa meM, vindhyAcala kI talahaTI meM 'bebhela' nAmaka sanniveza thA, vahA~ 'pUraNa' nAmaka eka gRhapati rahatA thaa| vaha 5 bahuta dhanADhya aura prabhAvazAlI thA / yahA~ tAmalI kI taraha 'pUraNa' gRhapati kI pravrajyA lene taka kI sArI vaktavyatA jAna lenI caahie| vizeSa yaha hai ki cAra khAnoM (puTakoM) vAlA kASThamaya pAtra banAkara yAvat vipula azana, pAna, khAdima aura svAdima rUpa caturvidha AhAra banavAkara jJAtijanoM Adi ko bhojana karAkara tathA unake samakSa apane jyeSTha putra ko kuTumba kA bhAra sauMpakara yAvat svayameva cAra khAnoM vAle kASThapAtra lekara muNDita hokara 'dAnAmA' nAmaka pravrajyA aMgIkAra karane kA saMkalpa kiyA yAvat tadnusAra pravrajyA aMgIkAra kI / story tRtIya zataka: dvitIya uddezaka (413) phaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan

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855555555555555555555555555 compartments... and so on up to... got cooked and offered his kinfolk large quantities of ashan, paan, khadya, svadya etc. After that, in their presence he blessed his eldest son with the status of head of the family. Then after seeking permission from them, tonsuring his head and carrying that bowl, he resolved to accept the Danama initiation Si (pravrajya)... and so on up to... accepted initiation accordingly. 20. pavvaie vi ya NaM samANe taM ceva, jAva AyAvaNabhUmIo paccoruhai paccoruhittA samayeva cauppuDayaM dArumayaM paDiggahaM gahAya bebhele sannivese ucca-nIya-majjhimAI kulAI gharasamudANassa bhikkhAyariyAe aDettA 'ja me paDhame puDae paDai, kappai me taM paMthepahiyANaM dlitte| jaM me docce puDae paDai, kappai me taM kAka-suNayANaM dlitte| jaM me tacce puDae paDai, kappai me taM maccha-kacchabhANaM dlitte| jaM me cautthe puDae paDai, kappai me taM appaNA AhAraM AhArittae' tti kaTu evaM sNpehei|| ma saMpehittA kallaM pAuppabhAyAe rayaNIe taM ceva niravasesaM jAva jaM se cautthe puDae paDai taM appaNA AhAraM aahaarei| 20. pravrajita hokara usane tAmalI tApasa kI taraha saba prakAra se tapazcaryA kI, AtApanA bhUmi meM OM AtApanA lene lagA, ityAdi saba kathana pUrvavat jAnanA; yAvat bele ke tapa ke pAraNe ke dina vaha AtApanA bhUmi meM nIce utraa| phira svayameva cAra khAnoM vAlA kASThamaya pAtra lekara 'bebhela' sanniveza meM U~ca, nIca aura madhyama kuloM ke gRhasamudAya se bhikSA-vidhi se bhikSAcarI karane ke lie ghuumaa| bhikSATana Wan karate hue usane isa prakAra cAra vibhAga kiye| "mere bhikSApAtra ke pahale khAne meM jo kucha bhikSA par3egI use mArga meM milane vAle pathikoM ko de denA hai| mere (pAtra ke) dUsare khAne meM jo kucha (khAdya vastu) prApta * hogI, vaha mujhe kauoM aura kuttoM ko de denI hai| jo (bhojya-padArtha) mere tIsare khAne meM AyegA, vaha machaliyoM aura kachuoM ko de denA hai aura cauthe khAne meM jo bhikSA prApta hogI, usakA svayaM AhAra karanA hai|" isa prakAra bhalIbhA~ti nizcaya karake dUsare dina rAtri vyatIta hone para prabhAtakAlIna prakAza hote hI-yAvat pUrvokta vidhi kA pAlana karatA huA kASThapAtra ke cauthe khAne meM jo bhojana par3atA, usakA Wan AhAra svayaM karatA hai| 20. After accepting the initiation (pravrajya) he performed all " austerities like Tamali Tapas, spent his time enduring heat standing in $ Atapana Bhumi and all other details should be read as already stated (in the story of Tamali). On the day of breaking the fast he would get down from the Atapana Bhumi, carry the wooden bowl (with four ompartments) and properly collect alms by visiting houses of low, 45 middle and high class families in Bebhel. While collecting alms he conceived of four divisions-"I will give whatever alms are collected in the first compartment of my bowl to the pedestrians I meet on the way. I will give whatever alms are collected in the second compartment of my 5555555%Bu Bu Bu Bu Bu Bu Sui Nan Nan Nan %%%%%%%%%%Sui Sui Nan Nan Nan Nan Nan %%%%%%%%%%%%% Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatIsUtra (1) (414) Bhagavati Sutra (1)

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)) )) ) ) ) ))) ) ) ) 11 bowl to crows and dogs. I will give whatever alms are collected in the 45 third compartment of my bowl to fish and turtles. Lastly, I will eat whatever alms are collected in the fourth compartment of my bowl." With this resolve, after two days of fasting, when the night ended and sun arose he would follow the aforesaid procedure and eat whatever Hi alms were collected in the fourth compartment of his bowl. 21. tae NaM se pUraNe bAlatavassI teNaM orAleNaM viuleNaM payatteNaM paggahieNaM bAlatavokammeNaM taM ceva jAva bebhelassa sanivesassa majhaMmajjheNaM niggacchati, niggacchittA pAuyakuMDiyamAdIyaM uvakaraNaM cauppuDayaM ca dArumayaM paDiggahaM egaMtamaMte eDei, eDittA bebhelassa sannivesassa dAhiNapurathime disIbhAge + addhaniyattaNiyamaMDalaM AlihittA saMlehaNA-jhUsaNAjhUsie bhatta-pANapaDiyAikkhie pAovagamaNaM nivnnnne|| * 21. tadanantara pUraNa bAla-tapasvI usa udAra, vipula, pradatta aura pragRhIta bAla-tapazcaraNa ke ke kAraNa zuSka evaM rUkSa ho gyaa| (yahA~ bIca kA sArA varNana tAmalI tApasa kI taraha jAnanA cAhie) yAvat vaha (pUraNa bAla-tapasvI) bhI 'bebhela' sanniveza ke bIcoMbIca hokara niklaa| nikalakara usane pAdukA (khar3AU) aura kuNDI Adi upakaraNoM ko tathA cAra khAnoM vAle kASThapAtra ko ekAnta pradeza meM 5 chor3a diyaa| phira bebhela sanniveza ke agnikoNa (dakSiNa-pUrva dizAvibhAga) meM arddha-nirvartanika maNDala A (Adhe zarIra pramANa rekhA khIMcakara) banAyA, use sApha kiyA, yoM maNDala banAkara usane saMlekhanA kI 5 jUSaNA (ArAdhanA) se apanI AtmA ko sevita, kiyaa| phira yAvajjIvana AhAra-pAnI kA pratyAkhyAna karake usa pUraNa bAla-tapasvI ne pAdapopagamana anazana-(saMthArA) svIkAra kiyaa| h 21. Then, as a consequence of the said naive austerity (baal-tap); that fi was free of expectations (udaar), extended (vipul), consented by the guru 1 (pradatt), and observed with great devotion (pragrihit); that naive-hermit # Puran became dehydrated and haggard. (detailed description should be read as that of Tamali Tapas)... and so on up to... He moved through the heart of Bebhel and deposited his sandals, bowls and other belongings at fi some forlorn spot. After doing that he went towards south-east of Bebhel. f. There he selected, demarcated and cleaned a limited area (equivalent to the dimensions of half his body). Puran hermit then spent his time enriching his soul by observing the ultimate vow (sallekhana). He abandoned food fi and water completely and commenced the padapopagaman santhara (fast fiunto death lying still like a severed branch of tree). 22. teNaM kAleNaM teNaM samaeNaM ahaM goyamA ! chaumatthakAliyAe ekkArasavAsapariyAe chaTuMchaTTeNaM ma aNikkhitteNaM tavokammeNaM saMjameNaM tavasA appANaM bhAvemANe puvvANupuri caramANe gAmANugAmaM dUijjamANe * jeNeva suMsumArapure nagare jeNeva asogavaNasaMDe ujjANe jeNeva asogavarapAyave jeNeve puDhavisilAvaTTae teNeva ma uvAgacchAmi, asogavarapAyavassa heTThA puDhavisilAvaTTayaMsi aTThamabhattaM pagiNhAmi, do vi pAe sAhaTu )) FFFFFFFFFFFFhhhhhhhhhhhhhhhhhhhhhh hhhhhhh ) ) Wan 5555))))))) tRtIya zataka : dvitIya uddezaka (415) Third Shatak : Second Lesson 3555555555555555555555555995))))158

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5 5 vagghAriyapANI egapoggalaniviTThadiTThI aNimisanayaNe Isipa bhAragaeNaM kAeNaM ahApaNihiehiM gattehiM savviMdiehiM guttehiM egarAtiyaM mahApaDimaM uvasaMpajjittANaM viharAmi / 5 22. gautama ! usa kAla aura usa samaya maiM chadmastha avasthA meM thA; merA dIkSA-paryAya gyAraha varSa kA thaa| usa samaya maiM nirantara chaTTa-chaTTa tapa karatA huA, saMyama aura tapa se apanI AtmA ko bhAvita 5 karatA huA, pUrvAnupUrvI krama se vicaraNa karatA huA, grAmAnugrAma ghUmatA huA, jahA~ suMsumArapura nagara thA, jahA~ azokavanaSaNDa nAmaka udyAna thA, vahA~ zreSTha azoka taru ke nIce pRthvIzilApaTTaka ke pAsa AyA / maiMne usa samaya azokataru ke nIce sthita pRthvIzilApaTTaka para khar3e hokara aTThamabhakta tapa grahaNa 5 kiyaa| (usa samaya) maiMne donoM pairoM ko paraspara saTA liyaa| donoM hAthoM ko nIce kI ora laTakAe hue ( jinendra mudrA meM) sirpha eka pudgala para ( nAsAgra yA bhRkuTi para) dRSTi sthira kara, nirnimeSa netra ( A~khoM kI palakoM ko na jhapakAte hue) zarIra ke agale bhAga ko thor3A-sA Age jhukAkara, yathAvasthita gAtroM 5 ( zarIra ke aMgoM) se evaM samasta indriyoM ko gupta (svakendrita yA antarlIna) karake ekarAtri kI mahApratimA ko aMgIkAra karake kAyotsarga kiyA thaa| 5 5 5 5 5 22. Gautam ! During that period of time I was in the Chhadmasth state (one who is short of omniscience due to residual karmic bondage); iny ascetic-life (diksha-paryaya) was only eleven years old. At that time observing a series of two day fasts, enkindling my soul with asceticdiscipline and austerities, comfortably wandering from one village to Y another in course of my usual itinerant way, I had arrived near a slab of rock lying under an excellent Ashoka tree in the Ashoka garden of Sumsumar-pur city. Standing on that slab under the Ashoka tree I had taken vow of a three day fast (avoiding eight meals). Then joining both feet and with hands hanging downward I had fixed my unblinking gaze y on a single molecule (pudgal; or a point on the tip of nose or middle of eye-brows). With the upper half of the body slightly bent forward, making the whole body tranquil, and controlling all sense organs, I had accepted Maha-pratima for a night commencing kayotsarg meditation F (complete dissociation from the body). y 5 23. teNaM kAleNaM teNaM samaeNaM camaracaMcA rAyahANI aNiMdA apurohiyA yA'vi hotthA / tae NaM se pUraNe 5 5 bAlatavastI bahupasipuNAI duvAlasavAsAiM pariyAgaM pAuNittA mAsiyAe saMlehaNAe attANaM jhUsettA saTThi bhattA asaNAe chettA kAlamAse kAlaM kiccA camaracaMcAe rAyahANIe uvavAyasabhAe jAva iMdattAe uvavanne / 23. usa kAla aura usa samaya meM camaracaMcA rAjadhAnI indravihIna aura purohitarahita thI / (idhara ) pUraNa bAla-tapasvI pUre bAraha varSa taka ( dAnAmA) pravrajyA - paryAya kA pAlana karake, ekamAsika saMlekhanA kI ArAdhanA se apanI AtmA ko sevita karake, sATha bhakta anazana rakhakara mRtyu ke avasara para mRtyu prApta karake camaracaMcA rAjadhAnI kI upapAtasabhA meM yAvat indra ke rUpa meM utpanna huaa| 5 bhagavatIsUtra (1) phaphaphaphapha (416) Y Bhagavati Sutra (1) mmmmmmmmkmmmmmmmbd 5 y Y y 5 4

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Wan 555555555555995)))))))) 23. During that period of time capital city Chamarchancha was without an Indra (overlord) as well as Purohit (priest). (Here) After spending complete twelve years as a Danama initiate, naive-hermit Puran enkindled his soul with the ultimate vow (sallekhana) of one month duration, avoiding sixty meals and passed away at the time of death. He reincarnated in capital city Chamarchancha in the divine hall of birth (upapat sabha)... and so on up to... as Indra (overlord) 24. tae NaM se camare asuriMde asurarAyA ahuNovavanne paMcavihAe pajjattIe pajjattIbhAvaM gacchai, taM jahA-AhArapajjattIe jAva bhaas-mnnpjjttiie| 24. usa samaya tatkAla utpanna huA asurendra asurarAja camara AhAraparyApti se yAvat pA~ca prakAra kI paryAptiyoM se paryApta bnaa| ___24. Then that instantaneously born Chamarendra, the overlord (Indra) of Asurs attained the state of full development (paryapti bhaava) through aahaar (food) paryapti... and so on up to... all five kinds of full development (paryapti). camarendra dvArA saudharmakalpa meM utpAta MISCHIEF BY CHAMARENDRA IN SAUDHARMA KALP 25. tae NaM se camare asuriMde asurarAyA paMcavihAe pajjattIe pajjattIbhAvaM gaye samANe uDDhe vIsasAe ohiNA Abhoei jAva sohammo kppo| pAsai ya tattha sakkaM deviMdaM devarAyaM maghavaM pAgasAsaNaM satakkatuM sahassakkhaM vajjapANiM puraMdaraM jAva dasa disAo ujjovemANaM pbhaasemaannN| sohamme kappe sohammavaDeMsae vimANe sabhAe suhammAe sakkaMsi sIhAsaNaMsi jAva dibvAiM bhogabhogAI bhuMjamANaM pAsai, pAsittA imeyArUve ajjhathie ciMtie patthie maNogae saMkappe samuppajjitthA-kesa NaM esa apatthiyapatthae duraMtapaMtalakhaNe hiri-siri-parivajjie hINapuNNacAuddase je NaM mamaM imAe eyArUvAe divyAe deviDDIe jAva dibve devANubhAve laddhe patte jAva abhisamannAgae uppiM appussue divvAiM bhogabhogAI bhuMjamANe viharai ? evaM saMpehei, saMpehittA sAmANiyaparisovavannae deve saddAvei, evaM vayAsI-kesa NaM esa devANuppiyA ! apatthiyapatthae jAva bhuMjamANe viharai ? 25. jaba asurendra asurarAja camara pA~ca paryAptiyoM se paryApta ho gayA, taba usane svAbhAvika rUpa se Upara saudharmakalpa taka avadhijJAna kA upayoga kiyaa| vahA~ usane devendra devarAja, maghavA, pAkazAsana, zatakratu, sahasrAkSa, vajrapANi, purandara (ye chahoM indra ke guNa niSpanna nAma haiM) zakra ko dasoM dizAoM ko udyotita evaM prakAzita karate hue evaM saudharmakalpa meM saudharmAvataMsaka vimAna meM zakra nAmaka siMhAsana para baiThakara, divya bhogoM kA upabhoga karate hue dekhaa| ise dekhakara camarendra ke mana meM isa prakAra kA Antarika cintana, bhAva evaM manogata saMkalpa samutpanna huA ki-"are ! kauna yaha aprArthita-prArthaka(aniSTa vastu kI prArthanA-abhilASA karane vAlA, mRtyu kA icchuka), nikRSTa lakSaNa vAlA tathA lajjA(hI) aura zobhA-(zrI) se rahita, hInapuNyA (apUrNa-TUTatI) caturdazI ko janmA huA hai, jo mujhe isa tRtIya zataka : dvitIya uddezaka. (417) Third Shatak : Second Lesson

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9555555555555555555555555555555 prakAra kI divya deva-Rddhi yAvat divya deva-prabhAva labdha, prApta aura abhisamanvAgata hone para bhI mere sira para bar3I lAparavAhI se baitthaa| divya bhogoM kA upabhoga karatA huA vicara rahA hai ?" isa prakAra kA vicAra karake camarendra ne apanI sAmAnika pariSad meM utpanna devoM ko bulAyA aura bulAkara unase isa prakAra pUchA-'he devAnupriyo ! yaha batAo ki yaha kauna mRtyu ko cAhane vAlA yAvat divya evaM bhogoM kA upabhoga karatA huA vicaratA hai ?' 25. When Chamarendra, the overlord (Indra) of Asurs attained the state of five kinds full development, he instinctively used his Avadhijnana to perceive up to Saudharma Kalp. There he saw Devendra (king of gods) Shakra, Maghava (controller of mighty clouds), Paakshasan (conqueror of Paak), Shatkritu (performer of hundred Pratimas), Sahasraksh (having thousand eyes), Vajrapani (wielder of thunder-bolt), Purandar (destroyer of forts or cities) (These six are other names of Indra based on his virtues). He saw that Indra brightening and enlightening all the ten directions, sitting on the throne named Shakra in his Saudharmavatamsak Vimaan in Saudharma Kalp and enjoying divine pleasures. On seeing all this, Chamarendra had an inspiration (adhyavasaya), thought (chintan), desire (abhilasha) and resolve (sankalp) as follows--"Hey ! Who is this fellow hankering for the undesirable (death) (aprarthik-prarthak), with ominous marks, shameless and graceless, born on an inauspicious fourteenth day (a shortened date in a fortnight devised for adjustment between lunar and solar calendars), who is so carelessly perched over my head even though I am endowed with and have manifested such divine opulence... and so on up to... influence ? And continues to enjoy divine pleasures ?" With these thoughts Chamarendra called the gods of his Samanik Sabha (gods having same status) and asked-"Beloved of gods ! Tell me who is this fellow hankering for the undesirable (death)... and so on up to... And continues to enjoy divine pleasures ?" 26. tae NaM te sAmANiyaparisovavannagA devA camareNaM asuriMdeNaM asuraraNNA evaM vuttA samANA hadvatuTThA jAva hayahiyayA karayalapariggahiyaM dasanahaM sirasAvattaM matthae aMjaliM kaTu jayeNaM vijayeNaM vaddhAti, evaM vayAsI-esa NaM devANuppiyA ! sakke deviMde devarAyA jAva vihri| 26. asurendra asurarAja camara dvArA sAmAnika pariSad meM utpanna devoM se isa prakAra pUchane para ve citta meM atyanta harSita aura santuSTa hue| yAvat prItipUrNa mana vAle saumanasyayukta hokara donoM hAtha jor3akara dasoM nakhoM ko ekatrita karake aMjali ko sira ke sammukha ghumAkara, mastaka para TikAkara camarendra ko jaya-vijaya zabdoM se badhAI dete haiN| phira ve isa prakAra bole-'he devAnupriya ! yaha to devendra devarAja zakra hai, jo divya bhogoM kA upabhoga kara rahA !' bhagavatIsUtra (1) (418) Bhagavati Sutra (1) 55555555555) ))))) ) ) ) )))

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855555555555555555555 5 553 26. On being asked thus by Chamarendra, the overlord (Indra) of 4 Asurs, the gods of his Samanik Sabha (gods having same status) were very pleased and contented. With pleasure and contentment they joined their palms bringing all the ten nails together, waved them overhead and touched their forehead before greeting Chamrendra with hails of victory. After that they said-"Beloved of gods ! This is Shakrendra, the 4. overlord of gods who is enjoying divine pleasures." OM 27. tae NaM se camare asuriMde asurarAyA tesiM sAmANiyaparisovavannagANaM devANaM aMtie eyamaTuM OM soccA nisamma Asurutte ruThe kuvie caMDikkie misimisemANe te sAmANiyaparisovavannae deve evaM vayAsI-'anne khalu bho ! se sakke deviMde devarAyA, anne khalu bho ! se camare asuriMde asurarAyA, mahiDDIe OM khalu se sakke deviMde devarAyA, appiDIe khalu bho ! se camare asuriMde asurraayaa| taM icchAmi gaM devANuppiyA ! sakkaM deviMdaM devarAyaM sayameva accAsAittae' tti kaTu usiNe usiNabhUe yA'vi hotthaa| Wan 27. tatpazcAt una sAmAnika pariSad ke devoM kA uttara sunakara mana meM avadhAraNa karake vaha asurendra asurarAja camara zIghra hI kruddha (lAla-pIlA), ruSTa, kupita evaM caNDa, raudra AkRtiyukta huA aura krodhAveza meM Akara bar3abar3Ane lgaa| phira usane sAmAnika pariSad ke devoM se isa prakAra kahA-'are ! vaha ka devendra devarAja zakra koI dUsarA hai, aura yaha asurendra asurarAja camara koI dUsarA hai ! devendra devarAja zakra to mahARddhi vAlA hai| jabaki asurendra asurarAja camara alpaRddhi vAlA hI hai, (yaha saba maiM jAnatA hU~, # phira bhI maiM ise kaise sahana kara sakatA hU~ ?) ataH he devAnupriyo ! maiM cAhatA hU~ ki maiM svayameva (akelA hI) ma usa devendra devarAja zakra ko usake svarUpa-(pada yA zobhA) se bhraSTa kara duuN|' yoM kahakara vaha camarendra (kopavaza) uSNa-(uttapta) ho gayA, uSNabhUta-(asvAbhAvika rUpa se uttejita) ho utthaa| 27. On hearing and understanding the reply from the gods born in his Samanik Sabha, that Chamarendra, the overlord (Indra) of Asurs soon became angry and enraged. He lost his temper and looked dreadful. In fit of anger he started jabbering. He then said to the gods of his Samanik Sabha-"Hey! That is some other Shakrendra, the king of gods and that is some other Chamarendra, the overlord (Indra) of Asurs. That Shakrendra, the king of gods is endowed with great opulence and in comparison Chamarendra, the overlord (Indra) of Asurs is, indeed, endowed with lesser opulence. (I am aware of all this. Still, how can I tolerate it ?) Therefore, O Beloved of gods ! I, on my own, want to dislodge this Shakrendra, the king of gods from his present state (of grandeur and status)." Uttering these words that Chamrendra became 4i agitated (ushna) and enraged (ushnabhoot). 28. (ka) tae NaM se camare asuriMde asurarAyA ohiM pauMjai, pauMjittA mamaM ohiNA Abhoei, OM AbhoettA imeyArUve ajjhathie jAva samuppajjitthA-'evaM khalu samaNe bhagavaM mahAvIre jaMbuddIve dIve bhArahe 8$$$$$$$$5$$$$$$$$ 555555555555555555 B5555555555555 | tRtIya zataka : dvitIya uddezaka (419) Third Shatak : Second Lesson Nei Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Sui Sui Sui Sui Sui Bu Bu Bu Ya Ya Ya Ya Ya %%%%%%

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javAse suMsumArapure nagare asogavaNasaDe ujjANe asogavarapAyavassa ahe puDhavisilAvaTTayaMsi aTThamabhattaM pagiNhittA egarAiyaM mahApaDimaM uvasaMpajjittANaM vihrti| taM seyaM khalu me samaNe bhagavaM mahAvIraM nIsAe sakkaM deviMdaM devarAyaM sayameva accAsAdettae' tti kaTu evaM saMpehei, saMpehittA sayaNijjAo abbhuTTei, anbhuDhettA devadUsaM parihei, parihattiA uvavAyasabhAe purathimilleNaM dAreNaM Niggacchai, NiggicchittA jeNeva OM sabhA suhammA, jeNeva coppAle paharaNakose teNeva uvAgacchai, uvAgacchittA phaliharayaNaM parAmusai, OM parAmusittA ege abiie phaliharayaNamAyAe mahayA amarisaM vahamANe camaracaMcAe rAyahANIe majhamajheNaM niggacchai, niggacchittA jeNeva tigiMchikUDe uppAyapavvae teNeva uvAgacchai, uvAgacchittA veuvviyasamugghAeNaM samohaNNai, samohaNittA saMkhejjAiM joyaNAI jAva uttaraveubviyaM rUvaM vikubbi| viuvvittA tAe ukkiTThAe jAva jeNeva puDhavisilAvaTTae jeNeva mamaM aMtie teNeva uvAgacchati, uvAgacchittA mamaM tikkhutto AyAhiNapayAhiNaM kareti, jAva namaMsittA evaM vayAsI-'icchAmi NaM bhaMte ! tubhaM nIsAe sakkaM deviMdaM devarAyaM sayameva accaasaaitte| OM 28. (ka) isake pazcAt usa asurendra asurarAja camara ne avadhijJAna kA prayoga kiyaa| avadhijJAna ke prayoga se usane mujhe (mahAvIra svAmI ko) dekhaa| mujhe dekhakara camarendra ko isa prakAra kA Antarika manogata saMkalpa utpanna huA ki zramaNa bhagavAna mahAvIra jambUdvIpa nAmaka dvIpa meM, bharatavarSa meM, suMsumArapura nagara meM, azokavanaSaNDa nAmaka udyAna meM, zreSTha azoka vRkSa ke nIce pRthvIzilApaTTaka para 5 aTThamabhatta tapa svIkAra kara ekarAtri kI mahApratimA aMgIkAra karake sthita haiN| ataH mere lie yaha OM zreyaskara hogA ki maiM zramaNa bhagavAna mahAvIra ke nizrA (Azraya) se devendra devarAja zakra ko svayameva (ekAkI hI) zrIhIna kruuN| isa prakAra vicAra karake vaha camarendra apanI zayyA se uThA aura uThakara usane devadUSya vastra phnaa| phira, upapAtasabhA ke pUrvIdvAra se hokara nikalA aura jahA~ sudharmAsabhA thI, ma tathA jahA~ catuSpAla (caupAla) nAmaka zastrabhaNDAra thA, vahA~ aayaa| zastrabhaNDAra meM se usane eka parigharatna (mudgara) utthaayaa| phira vaha kisI ko sAtha lie binA akelA hI usa parigharatna ko lekara atyanta roSAviSTa hotA huA camaracaMcA rAjadhAnI ke bIcoMbIca hokara nikalA aura tigicchakUTa nAmaka 5 upapAta parvata ke nikaTa aayaa| vahA~ usane vaikriya samudghAta kiyaa| saMkhyAta yojanaparyanta kA vizAla uttaravaikriyarUpa bnaayaa| phira vaha usa utkRSTa yAvat divya devagati se jahA~ pRthvIzilApaTTaka thA, vahA~ mere pAsa aayaa| mere pAsa usane dAhinI ora se merI tIna bAra pradakSiNA kI, mujhe vandana-namaskAra kiyA aura yoM bolA-"bhagavan ! maiM Apake nizrAya se akelA hI devendra devarAja zakra ko usakI zobhA se bhraSTa karanA cAhatA huuN|" 28. (a) After that Chamarendra, the overlord (Indra) of Asurs, employed his Avadhi-jnana and saw me (Bhagavan Mahavir). On seeing me he had this inner desire--"Taking the vow of a three day fast (avoiding eight meals) and accepting Maha-pratima for a night, 4 Shraman Bhagavan Mahavir stands on a slab of rock lying under an excellent Ashoka tree in the Ashoka garden, in Sumsumar-pur city, in ATing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $5 $ $$ $$$$ $$ $$ 5555 55 $ 5555555555555 Wan 5 959) $$$$$Le Le Le bhagavatIsUtra (1) (420) Bhagavati Sutra (1) 555555555555555555555555555558

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ba ) ) ) ) ) ) ) ))) ) ) ) 41 Bharat-varsh in this Jambu continent. Therefore it would be good for me 4 that I personally deprive Shakrendra, the king of gods, of his grandeur under the auspices of Shraman Bhagavan Mahavir." With these thoughts that Chamarendra got up from his bed and put on his divine dress. He then came out of the hall of birth through the eastern gate and went to the armoury called Chatushpal in the main assembly (Sudharma Sabha). From the armoury he picked up a Parigh-ratna (a special mace-like weapon). In his enraged state he passed through the heart of capital Chamarchancha and proceeded all alone, without any company, to the launching (utpat) hill called Tingichchhakoot. There he performed Vaikriya Samudghat and created a huge secondary transmuted body stretching up to countable Yojans. Then with his maximum... and so on up to... divine speed he came to this slab of rock near me. Here he thrice went around me clockwise, paid me homage and obeisance and said--"Bhante ! I want to personally deprive Shakrendra, $i the king of gods, of his grandeur, under your auspices." 28. (kha) tti kaTu uttarapuritthamaM disibhAgaM avakkamai, 2. veuvviyasamugghAeNaM samohaNNai, 2. jAva doccaM pi veubviyasamugghAeNaM samohaNNai, 2. egaM mahaM ghoraM ghorAgAraM bhImaM bhImAgAraM bhAsaraM bhayANIyaM gaMbhIra uttAsaNayaM kAlaTTarattamAsarAsisaMkAsaM joyaNasayasAhassIyaM mahAboMdi viuvvai, 2. apphoDei, 2. vaggaDa OM 2. gajjai, 2. hayahesiyaM karei, 2. hatthigulugulAiyaM karei, 2. rahaghaNaghaNAiyaM karei, 2. pAyadaddaraMga karei, 2. bhUmicaveDayaM dalayai, 2. sIhaNAdaM nadai, uccholeti, paccholeti, tivaI chiMdai, vAmaM bhuaM Usavei, dAhiNahatthapadesiNIe ya aMguThunaheNa ya vitiricchaM muhaM viDaMbei, viDaMbittA mahayA mahayA saddeNaM kalakalaravaM ma karei, ege abIe phaliharayaNamAyAe uDDhe vehAsaM uppie| khobhaMte ceva aheloyaM, kaMpemANe va meiNitalaM, AkaDDhate va tiriyaloyaM, phoDemANe va aMbaratalaM, katthai gajaMte, katthai vijjuyAyaMte, katthai vAsaM vAsamANe, OM katthai rayugghAyaM pakaremANe, katthai tamukkAyaM pakaremANe, vANamaMtare deve vittAsemANe joisie deve duhA vibhayamANe, Ayarakkhe deve vipalAyamANe, phaliharayaNaM aMbaratalaMsi viyaDDhamANe, viumbhAvemANe, tAe ukkiTThAe jAva tiriyamasaMkhejjANaM dIva-samuddANaM majhamajheNaM vIyIvayamANe jeNeva sohamme kappe, jeNeva sohammavaDeMsae vimANe, jeNeva sabhA suhammA teNeva uvAgacchai, uvAgacchittA OM egaM pAyaM paumavaraveiyAe karei, egaM pAyaM sabhAe suhammAe karei, phaliharayaNeNaM mahayA mahayA saddeNaM tikkhutto iMdakIlaM AuDeti, AuDittA evaM vayAsI-'kahiM NaM bho ! sakke deviMde devarAyA ? kahiM 4 NaM tAo caurAsII sAmANiyasAhassIo ? jAva kahiM NaM tAo cattAri caurAsIIo AyarakkhadevasAhassIo ? kahiM NaM tAo aNegAo accharAkoDIo ? ajja haNAmi, ajja mahemi, ajja vahemi, ajja mamaM avasAo accharAo vasamuvaNamaMtu' tti kaTu taM aNiTuM akaMtaM appiyaM asubhaM OM amaNuNNaM amaNAmaM pharusaM giraM nisiri| ) )) )) )) ) ) )) )) )) )) ) ))) tRtIya zataka : dvitIya uddezaka (421) Third Shatak: Second Lesson Wan ) 855555555555555555555555)))))

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255555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555555952 Wan bAyIM bhujA 28. (kha) isa prakAra kahakara vaha vahA~ se (sIdhA ) uttara - 1 ra-pUrva dizA - vibhAga (IzAnakoNa) meM calA gyaa| punaH usane vaikriyasamudghAta kiyA; (dUsarI bAra ) vaikriyasamudghAta se samavahata hokara usane eka mahAghora, ghorAkRtiyukta, bhayaMkara, bhayaMkara AkAra vAlA, bhAsvara, bhayAnaka, gambhIra, trAsadAyaka, kAlI kRSNapakSIya (amAvasyA kI ) ardha-rAtri evaM kAle ur3adoM kI rAzi ke samAna kAlA, eka lAkha yojana kA U~cA, mahAkAya zarIra bnaayaa| aisA karake vaha camarendra apane hAthoM ko pachAr3ane lagA, (megha kI taraha) garjanA karane lagA, ghor3e kI taraha hinahinAne lagA, hAthI kI taraha kilakilAhaTa (cItkAra) karane lagA, ratha kI taraha ghanaghanAhaTa karane lagA, pairoM ko jamIna para jora se paTakane (AghAta karane) lagA, bhUmi para jora se ( hathelI se ) thappar3a mArane lagA, siMhanAda karane lagA, uchalane lagA, pachAr3a mArane lagA, (malla kI taraha maidAna meM) tripadI ko chedane lagA; (bhUmi para tIna bAra padAghAta karane lagA), U~cI karane lagA, phira dAhine hAtha kI tarjanI aMgulI aura a~gUThe ke nakha dvArA apane mukha ko tirachA phAr3akara biDambita - (Ter3hA-mer3hA) karane lagA, aura bar3e jora-jora se kalakala zabda karane lagA / yoM karatA huA vaha camarendra svayaM akelA, kisI ko sAtha meM na lekara parigharatna ( mudgara) lekara Upara AkAza meM udd'aa| (ur3ate samaya apanI ur3Ana se) vaha mAno adholoka ko kSubdha karatA huA, pRthvItala ko mAno ka~pAtA huA, tirache loka ko khIMcatA huA-sA, gaganatala ko mAno phor3atA huA, kahIM garjanA karatA huA, kahIM bijalI kI taraha kauMdhatA huA, kahIM varSA ke samAna barasatA huA, kahIM dhUla kA Dhera ur3AtA (uchAlatA) huA, kahIM saghana andhakAra kA dRzya upasthita karatA huA, tathA ( jAte-jAte ) vANavyantara devoM ko trAsa pahu~cAtA huA, jyotiSI devoM ke bIca meM se do bhAgoM meM vibhakta karatA huA evaM AtmarakSaka devoM ko bhagAtA huA, parigharatna ko AkAza meM ghumAtA huA, use vizeSa rUpa se camakAtA huA, usa utkRSTa divya devagati se tirache asaMkhyeya dvIpasamudroM ke bIcoMbIca hokara nikalA / yoM nikalakara jisa ora saudharmakalpa thA, saudharmAvataMsaka vimAna thA aura jahA~ sudharmAsabhA thI, usake nikaTa pahu~cA / vahA~ pahu~cakara usane eka paira padmavaravedikA para rakhA aura dUsarA paira sudharmAsabhA meM rkhaa| phira bar3e jora se huMkAra ( AvAja ) karake usane parigharatna se tIna bAra indrakIla ( zakradhvaja athavA mukhyadvAra ke donoM kapAToM ke argalAsthAna) ko pITA ( pratAr3ita kiyA) / tatpazcAt usane (jora se cillAkara) isa prakAra kahA- 'are ! vaha devendra devarAja zakra kahA~ hai ? kahA~ haiM usake ve caurAsI hajAra sAmAnika deva ? yAvat kahA~ haiM usake ve tIna lAkha chattIsa hajAra AtmarakSaka deva ? kahA~ gaI ve aneka karor3a apsarAe~ ? Aja hI maiM una sabako mAra DAlatA hU~, Aja hI unakA maiM vadha kara DAlatA huuN| jo apsarAe~ mere adhIna nahIM haiM, ve abhI merI vazavartinI ho jaayeN|' isa prakAra camarendra ne ve aniSTa, akAnta, apriya, azubha, amanojJa, amanohara aura kaThora vacana bole / 28. (b) After uttering these words he proceeded straight in the northeast direction (Ishan Kone). He underwent Vaikriya Samudghat a second time and acquired a grotesque and extremely repulsive form; a fearful and terrifying shape that was shining, dreadfully, densely and appallingly black, like a dark midnight or a pile of black pulses; and a Bhagavati Sutra (1) bhagavatIsUtra (1) (422) phaphaphaphaphaphaphapha B 4 tttti******mitimitittmittmilllmilllmillltklllcukmimimimittti Wan Wan

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camarendra dvArA saudharma kalpa meM upadrava Our bhagavAna kI zaraNa letA asurendra vikarAla rUpa dhArI asurarAja saudharmendra ko lalakAratA huA asurendra DEMODU 10

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5 5 Wan 5 5 5 5 Wan 5 Wan Wan citra paricaya - 10 Wan Wan krodhAvezagrasta camarendra ne use kaThora zikSA dene kA vicAra kiyA / socA- "vahA~ jAne se pahale mujhe kisI arihaMta, zramaNa Adi mahApuruSa kI zaraNa (nizrA) lenA cAhie, tAki Apatti meM pha~sane para merI rakSA ho 5 5 ske|" usa samaya zramaNa bhagavAna mahAvIra apane dIkSA paryAya ke gyArahaveM varSa meM suMsumArapura ke udyAna meM eka rAtri kI mahApratimA meM dhyAnastha khar3e the| dhyAna mudrA sthita bhagavAna mahAvIra ke nikaTa Akara vandanA karake 4 Wan 5 bolA- "bhagavan ! ApakI nizrA (zaraNa) grahaNa kara maiM akelA hI devendra zakra ko zobhA bhraSTa karane jA rahA huuN|" camarendra ne vaikriya kara apanA ghora vikarAla rUpa bnaayaa| hAtha meM mudgara lekara ghumAtA huA, siMhanAda 4 5 5 5 karake, pairoM se jamIna pITatA huA, bijalI kI taraha kauMdhatA huA, saudharma kalpa meM sudharmA sabhA ke nikaTa 5 zakrendra ke vimAna ke sAmane jA pahu~cA / siMhanAda kara, eka paira padmavedikA para tathA dUsarA paira sudharmA sabhA meM rakhakara cillAtA huA 'bolA- "are ! kahA~ hai, devarAja zakra ! kahA~ hai usake caurAsI hajAra sAmAnika deva ! kahA~ gaIM ve karor3oM apsraaeN| maiM Aja hI sabakA vadha karake svarga ko apane adhIna banA luuNgaa|" cakita hue devendra tathA sAmAnika deva asurarAja ko dekhane lage / Wan Wan 55 Illustration No. 10 camarendra dvArA saudharma kalpa meM upadrava y eka bAra navotpanna asurarAja camarendra ne avadhijJAna se apane Upara saudharmakalpa vimAna ko dekhaa| sau 5 dharmendra zakra siMhAsana para baiThA divya svargIya sukhoM kA bhoga karatA dikhAI diyaa| dekhate hI asurarAja camarendra kA krodha bhar3akA- "are mere sira para yaha kauna mUrkha isa prakAra nirlajjatA pUrvaka baiThA hai ?" sAmAnika devoM ne batAyA- "yaha saudharmendra devarAja zakra hai / " Once newly born Chamarendra, the overlord of Asur Kumars, saw Saudharma Vimaan overhead. He saw Saudharmendra Shakra sitting on his throne and enjoying divine pleasures. Wan In fit of anger Chamarendra thought of teaching him a lesson. He thought-"Before going there I should seek refuge and auspices of some Arihant, Shraman or other great man so that if something untoward happens I may be saved." At that time Shraman Bhagavan Mahavir, during his eleventh year of initiation, was standing in meditation observing Mahapratima of one night in a garden in Sumsumarpur. Chamarendra came there and after paying homage said "Bhante ! I want to personally deprive Shakrendra, the king of gods, of his grandeur under your auspices." -zataka 3, u. 2, sUtra 27-30 On seeing this Chamarendra was enraged-"Hey! Who is this fool so carelessly perched over my head ?" Gods of same status informed him-"He is Shakra, the overlord of Saudharma Kalp." phaphaphaphapha Y y y Shakrendra and his Samanik gods looked at Asurendra in surprise. an DISTURBANCE BY CHAMARENDRA IN SAUDHARMA KALP " y Y -- Shatak 3, lesson 2, Sutra 27-30 mmmmmmmkmmmmmmmmmmmmmmmmmd Y Y Y 4 4 Y Y y 4 Y Y Y Y Chamarendra acquired an extremely repulsive form and reached the y Sudharma assembly in Shakrendra's Vimaan waving a mace in his hand, roaring, y stomping and glowing like lightening. Placing one foot on the lotus-pedestal and 4 Y the other in the main assembly, he shouted "Hey! Where is that Devendra y y Shakra? Where are his eighty four thousand Samanik Devs? Where have those y millions of goddesses gone? I will kill them all today and conquer the heaven. Y y 4 y 4 y

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4455 456 457 455 456 457 455 456 457 456 457 455 456 457 455 456 457 455 456 457 45 4 1414141414141456443 54 455 456 457 454 455 456 44 45 44 44 457 454 455 456 457 4 11 gigantic body one hundred thousand Yojans tall. Having done so he fi 41 started throwing his hands; thundering like clouds; neighing like a si horse, trumpeting like an elephant and rattling like a chariot; thumping the ground with his legs and slapping the ground forcefully with his palms; roaring like a lion; and jumping, hurling and digging earth with his toes (like a wrestler). He then raised his left arm and twisted his mouth with the thumb and forefinger of his right hand opening it wide si and producing loud gurgling sound. Doing all this that Chamarendra flew in the sky alone with Parigh-ratna in his hand. As if disturbing the lower world, shaking the earth, pulling the transverse world, piercing the sky, he moved with maximum divine speed, sometimes thundering, sometimes flashing like lightening, sometimes showering water, sometimes showering sand, sometimes creating darkness, terrorizing the passing interstitial gods (Vanavyantar Deus), splitting the stellar gods (Jyotishk Devs) in two, routing the guard-gods and waving and flashing his special mace. This way he passed through innumerable continents and seas in the transverse world. Travelling thus he arrived near the Sudharma Sabha (main 4 assembly) in Saudharmavatamsak Vimaan in Saudharma Kalp. There he placed one foot on the lotus-pedestal (Padmavar Vedika) and the other in the main assembly. He then gave a thundering roar and struck the Indrakeel (central point of an architrave) with his special mace. After that he shouted--"Hey! Where is that Devendra Shakra, the overlord of gods ? Where are his eighty four thousand Samanik Deus ?... and so on up to... Where are his three hundred thirty six thousand guard-gods ? Where have those millions of goddesses gone? I will kill them all today, will annihilate them all. The divine damsels who are not under my command should at once come under my command." This way he uttered these anisht (not desirable), akaant (not beautiful), apriya (not loveable), ashubha (ignoble), amanojna (not attractive), amanohar (not adorable or whose mere thought is repulsive) and harsh words. ___ 29. taNaM se sakke deviMde devarAyA taM aNiTuM jAva amaNAmaM assuyapuvaM pharusaM giraM soccA nisamma Asurutte jAva misimisemANe tivaliyaM bhiuDi niDAle sAhaTu camaraM asuriMdaM asurarAyaM evaM vayAsIhaM bho ! camarA ! asuriMdA ! asurarAyA ! apatthiyapatthayA ! jAva hINapuNNacAuddasA ! ajja na bhavasi, nahi te suhamatthi' tti kaTu tattheva sIhAsaNavaragate vajjaM parAmusai, parAmusittA taM jalaMtaM phuDataM taDataDataM OM ukkAsahassAiM viNimmayumANaM, jAlAsahassAI pamuMcamANaM, iMgAlAsahassAiM pavikkhiramANaM, ma | tRtIya zataka : dvitIya uddezaka (423) Third Shatak : Second Lesson 4 4 4 4 4 455 457 454 455 45 46 47 46 45 45 45 455 456 454 455 456 Ya Ya %%% %% %%% % %%%%%%%%%%%%%%%% %%% %%%

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phuliMgajAlAmAlAsahassehiM cakkhuvikkheva-diTThipaDighAyaM pi pakaremANaM huyavahaairega-teyadippaMtaM jaiNavegaM phullakiMsuyasamANaM mahanbhayaM bhayaMkaraM camarassa asuriMdassa asuraraNNo vahAe vajaM nisiri| 29. camarendra dvArA yoM utpAta macAye jAne para devendra devarAja zakra isa (uparyukta) aniSTa, yAvat amanojJa aura azrutapUrva (pahale kabhI na sune hue) karNakaTu vacana suna-samajhakara ekadama kopAyamAna ho gyaa| yAvat krodha se (hoThoM ko cabAtA huA) bar3abar3Ane lagA tathA lalATa para tIna rekhAe~ par3eM, isa prakAra se bhukRTi car3hAkara asurendra asurarAja camara se bolA-he ! bho (are !) aprArthita ke prArthaka (aniSTa-maraNa ke icchuka) ! yAvat hInapuNyA (apUrNa) cartudazI ke janme hue asurendra ! asurarAja ! camara ! Aja tU nahIM rahegA; terA astitva samApta ho jAyegA; yaha samajha le Aja terI khaira (sukha) nahIM hai| yoM kahakara apane zreSTha siMhAsana para baiThe-baiThe hI zakrendra ne apanA vajra uThAyA aura usa jAjvalyamAna, visphoTa karate hue, tar3a-tar3a zabda karate hue hajAroM ulkAe~ chor3ate hue, hajAroM agnijvAlAoM ko chor3ate hue, hajAroM aMgAroM ko bikherate hue, hajAroM sphuliMga (cinagAriyoM) kI jvAlAoM se usa para dRSTi pheMkate hI A~khoM ke Age cakAcauMdha ke kAraNa rukAvaTa DAlane vAle, agni se adhika teja se dedIpyamAna, atyanta vegavAn khile hue TesU (kiMzuka) ke phUla ke samAna lAla-lAla, mahAbhayAvaha evaM bhayaMkara vajra ko asurendra asurarAja camarendra ke vadha ke lie chodd'aa| 29. On hearing and understanding these anisht... and so on up to... amanojna, unheard and harsh words, Devendra Shakra, the overlord of gods got angry at once... and so on up to... gnashing his teeth in anger, frowning and making three lines appear on his forehead, he addressed Chamarendra, the overlord (Indra) of Asurs--"O Asurendra ! Asuraraj ! Chamar! O hankerer for the undesirable (death) (aprarthik-prarthak)! ... and so on up to... born on an inauspicious fourteenth day ! You will cease to live today. Your existence will come to end today. Know that you are not secure anymore." With these words, while still sitting on his throne, Shakrendra raised his Vajra (thunderbolt) that was glowing, exploding, spluttering, emitting thousands of meteors, exuding thousands of flames, showering thousands of sparks making it difficult to look at, more brilliant than fire, having very swift movement, and red like Kimshuk flower. He then launched such extremely dreadful and terrifying thunderbolt to kill Chamrendra, the overlord of Asurs. ___30. tae NaM se camare asuriMde asurarAyA taM jalaMtaM jAva bhayaMkaraM vajjamabhimuhaM AvayamANaM pAsai, pAsittA jhiyAi pihAi, jhiyAyittA pihAyittA taheva saMbhaggamauDaviDae sAlaMbahatthAbharaNe uDDhaMpAe ahosire kakkhAgayaseyaM piva viNimmuyamANe viNimmuyamANe tAe ukkiTThAe jAva tiriyamaMkhejjANaM dIvasamuddANaM majhamajheNaM vItIvayamANe jeNeva jaMbuddIve dIve jAva jeNeva asogavarapAyave jeNeva mamaM aMtie teNeva bhagavatIsUtra (1) (424) Bhagavati Sutra (1) Wan 55555555 9454555555555555

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))))))))555558 OM uvAgacchai, uvAgacchittA bhIe bhayagaggarasare 'bhagavaM saraNaM' iti buyamANe mamaM doNha vi pAyANaM aMtaraMsi ma jhatti vegeNaM smovddie| 30. tatpazcAta usa asurendra asurarAja camara ne jaba usa jAjvalyamAna, yAvata bhayaMkara vajra ko sAmane AtA huA dekhA, taba use dekhakara ('yaha kyA hai ?') isa cintana meM DUba jAtA hai, phira (apane sthAna para cale jAne kI) icchA karane lagA, athavA (vajra ko dekhate hI usane) apanI donoM A~kheM mUMda lIM // aura (vahA~ se cale jAne kA) punaH vicAra karane lgaa| (kucha kSaNoM taka) cintana meM DUbe hue jyoM hI spRhA , OM karane lagA (ki aisA astra mere pAsa hotA to kitanA acchA hotaa|) tyoM hI usake mukuTa kA turrA ka (chogA) TUTa gayA, hAthoM ke AbhUSaNa (bhaya ke mAre zarIra sUkha jAne se) nIce laTaka gaye; tathA paira Upara hai aura sira nIcA karake mAno kA~kha se pasInA-sA TapakAtA huA, vaha asurendra camara usa utkRSTa yAvat / OM divya devagati se tirache asaMkhya dvIpa samudroM ke bIcoMbIca hotA huA, jahA~ jambUdvIpa nAmaka dvIpa hai, jahA~ 9 bhAratavarSa hai, yAvat jahA~ zreSTha azokavRkSa hai, vahA~ pRthvIzilApaTTaka para jahA~ maiM (zrI mahAvIra svAmI) 5 sthita thA, vahA~ aayaa| mere nikaTa Akara bhayabhIta evaM bhaya se vyAkula gaharAte hue svara meM camarendra OM bolA-'bhagavan ! (aba) Apa hI mere lie zaraNa haiM' isa prakAra bolatA huA mere donoM pairoM ke bIca meM 5 vegapUrvaka gira par3A (chipa gyaa)| 30. When that Chamarendra, the overlord (Indra) of Asurs saw that glowing... and so on up to... terrifying thunderbolt coming at him, he 41 thought (what it was ?) and wished (to return to his abode). In other Wan words, as soon as he saw the Vajra (thunderbolt) he closed his eyes and thought (of returning home). He was lost into his thoughts and wishes (It would have been good had I possessed such a weapon.) for a few moments when the crest of his crown shattered, the ornaments on his arms hung loose (as if his body had shrunk due to fear). With his legs up and head down, and sweat dripping from his armpits, that Chamarendra, the overlord (Indra) of Asurs rushed with his Wan tremendous... and so on up to... divine speed and crossing innumerable continents and seas arrived where I (Bhagavan Mahavir) stood on a slab of rock lying under an excellent Ashoka tree in the Ashoka garden, in Sumsumar-pur city, in Bharat-varsh in this Jambu continent. Having come near me that terrified Chamarendra uttered in a voice hoarse with terror-"Bhante ! (Now) You are my only refuge." Uttering these words he thudded (and hid) between my feet. OM zakrendra kA cintana SHAKRENDRA'S WORRY 31. tae NaM tassa sakkassa deviMdassa devaraNNo imeyArUve ajjhathie jAva samuppajjitthA 'no khalu pabhU OM camare asuriMde asurarAyA, no khalu samatthe camare asuriMde asurarAyA, no khalu visae camarassa asuriMdassa | tRtIya zataka : dvitIya uddezaka (425) Third Shatak: Second Lesson ))))))))))))))))))))))))) ) Wan 85955555555555555555))))))))))))55558

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255555 5 5 5 5 5 595555 55955 5 5 5 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 asuraraNNo appaNo nissAe uDDhaM uppoittA jAva sohammo kappo, Na'nnattha arihaMte vA, arihaMtaceiyANi vA, Wan phra aNagAre vA bhAviyappaNo nIsAe uDDhaM uppayati jAva sohammo kappo / taM mahAdukkhaM khalu tahArUvANaM arihaMtANaM Wan Wan bhagavaMtANaM aNagArANa ya accAsAyaNAe' tti kaTTu ohiM pauMjati, pauMjittA mamaM ohiNA Abhoeti, Wan bhottA 'hA ! hA ! aho !' hato ahamaMsi' tti kaTTu tAe ukkiTThAe jAva divyAe devagatIe vajjassa vIhiM 5 aNugacchamANe aNugacchamANe tiriyamasaMkhejjANaM dIva samuddANaM majjhamajjheNaM jAva jeNeva asogavarapAyave jeNeva mamaM aMtie teNeva uvAgacchai, uvAgacchittA mamaM cauraMgulamasaMpattaM vajjaM paDisAhara / phra aviyAsss me goyamA! muTThivAeNaM kesagge vIitthA | 31. usI samaya devendra zakra ko isa prakAra kA Antarika adhyavasAya yAvat manogata saMkalpa utpanna huA ki asurendra asurarAja camara itanI zakti vAlA nahIM hai, na asurendra asurarAja camara itanA samartha hai, aura na hI asurendra asurarAja camara kA itanA viSaya (kSamatA) hai ki vaha arihaMta bhagavantoM, arhanta bhagavAna ke caityoM athavA bhAvitAtmA anagAra kA Azraya lie binA svayaM apane Azraya se itanA U~cA (uThakara) yAvat saudharmakalpa taka A sake / ataH vaha asurendra avazya arihanta bhagavantoM yAvat athavA kisI bhAvitAtmA anagAra ke Azraya se hI itanA Upara yAvat saudharmakalpa taka AyA hai| yadi aisA hai to una tathArUpa arhanta bhagavantoM evaM anagAroM kI (mere dvArA pheMke hue vajra se) atyanta AzAtanA hone se mujhe mahAHdukha hogaa| aisA vicAra karake zakrendra ne avadhijJAna kA prayoga kiyA aura usa avadhijJAna ke prayoga se usane mujhe dhyAnastha dekhA ! mujhe dekhate hI (usake mukha se ye udgAra nikala par3e ) "hA ! hA ! are re ! maiM mArA gayA !" isa prakAra pazcAttApa karake ( vaha zakrendra apane vajra ko pakar3a lene ke lie) utkRSTa yAvat di devagati se vajra ke pIche-pIche daudd'aa| vajra kA pIchA karatA huA vaha zakrendra tirache asaMkhyAta dvIpa samudroM ke bIcoMbIca hotA huA yAvat usa zreSTha azokavRkSa ke nIce jahA~ maiM thA, vahA~ AyA aura vahA~ mujhase sirpha cAra aMgula dUra rahe hue usa vajra ko usane pakar3a liyA (vApasa khIMca liyA) / he gautama! (jisa samaya zakrendra ne vajra ko pakar3A, usa samaya usane apanI muTThI itanI jora se banda kI ki usa muTThI kI havA se mere kezAgra hilane lage / 31. At that time Shakrendra, the overlord of gods, had an inspiration (adhyavasaya)... and so on up to... resolve (sankalp) that Chamarendra, the overlord (Indra) of Asurs does not have so much power, capacity or ability that without the support of Arihants or Chaitya of Arihants or sagacious ascetics (bhavitatma anagar) he could, on his own, go upwards... and SO on up to... Saudharma Kalp. That means Chamarendra has, indeed, come upwards... and so on up to... Saudharma 5 Kalp only with the support of Arihants... and so on up to... sagacious ascetics (bhavitatma anagar). If it is so, this (the thunderbolt launched by me) will cause great disturbance to those Arihants... and so on up to... sagacious ascetics (bhavitatma anagar) and it would be highly grievous Bhagavati Sutra (1) bhagavatIsUtra (1) phaphaphaphapha (426) Wan phaphaphaphaphapha

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4 for me. With these thoughts Shakrendra used his Avadhi-jnana and saw __me meditating. The moment he saw me (he involuntarily uttered) "Oh! Alas! What have I done!" Repenting thus Shakrendra rushed after the Vajra (thunderbolt) with his maximum... and so on up to... divine speed and crossing innumerable continents and seas arrived where I (Bhagavan Mahavir) stood under that excellent Ashoka tree and he caught that Vajra when it was just four Anguls away from me. O Gautam !(When Shakrendra caught the Vajra he closed his fist with so great force that) The air blown from his fist blew the tips of my hair. 32. tae NaM se sakke deviMde devarAyA vajaM paDisAharati, paDisAharittA mamaM tikkhutto AyAhiNama payAhiNaM karei, karittA vaMdai namasai, vaMdittA namaMsittA evaM vayAsI-'evaM khalu bhaMte ! ahaM tumbhaM nIsAe camareNaM asuriMdeNaM asuraraNNA sayameva accaasaaie| tae NaM mae parikuvieNaM samANeNaM camarassa asuriMdassa OM asuraraNNo vahAe vajje nistte| tae NaM me imeyAsave ajjhathie jAva samuppajjitthA-no khalu pabhU cabhare ma asuriMde asurarAyA taheva jAva ohiM pauMjAmi, devANuppie ohiNA Abhoemi, 'hA ! hA ! aho ! hato * mI' ti kaTu tAe ukkiTThAe jAva jeNeva devANuppie teNeva uvAgacchAmi, devANuppiyANaM cauraMgulamasaMpattaM OM vajjaM paDisAharAmi, vajjapaDisAharaNaTThayAe NaM ihamAgae iha samosaDhe, iha saMpatte iheva ajja uvasaMpajjittA jaNaM vihraami| ma taM khAmemi NaM devANuppiyA ! khamaMtu NaM devANuppiyA !, khamitumarahaMti NaM devANuppiyA ! NAi bhujjo evaM pakaraNayAe' tti kaTu mamaM vaMdai namasai, vaMdittA namaMsittA uttarapurathimaM disIbhAgaM avakkamai, vAmeNaM + pAdeNaM tikkhutto bhUmiM dalei, camaraM asuriMdaM asurarAyaM evaM vayAsI-'mukko si NaM bho ! camarA ! // asuriMdA ! asurarAyA ! samaNassa bhagavao mahAvIrassa pabhAveNaM, na hi te iyANiM mamAo bhayamatthi' tti kaTu jAmeva disiM pAunbhUe tAmeva disiM pddige| 32. tadanantara devendra devarAja zakra ne vajra ko lekara dAhinI ora se merI tIna bAra pradakSiNA kI hai aura mujhe vandana-namaskAra kiyaa| vandana-namaskAra karake kahA-bhagavan ! ApakA hI Azraya lekara svayaM asurendra asurarAja camara mujhe apanI zrI se bhraSTa karane AyA thaa| taba maiMne parikupita hokara usa - asurendra asurarAja camara ke vadha ke lie vajra pheMkA thaa| isake pazcAt mujhe tatkAla isa prakAra kA Wan vicAra utpanna huA ki asurendra asurarAja camara svayaM itanA samartha nahIM hai ki apane hI Azraya se itanA U~cA-saudharmakalpa taka A sake, ityAdi pUrvokta saba bAteM zakrendra ne kaha sunaaiiN| zakrendra ne Age kahA-5 bhagavan ! phira maiMne avadhijJAna kA prayoga kiyaa| Apako dekhaa| Apako dekhate hI sahasA 'hA hA ! Wan are re ! maiM mArA gyaa|' ye udgAra mere mukha se nikala pdd'e| phira maiM utkRSTa tIvra devagati se jahA~ Apa ke devAnupriya virAjamAna haiM, vahA~ AyA; aura Apa devAnupriya se sirpha cAra aMgula dUra rahe hue vajra ko maiMne pakar3a liyaa| (anyathA, ghora anartha ho jAtA !) maiM vajra ko vApasa lene ke lie hI yahA~ susumArapura + meM aura isa udyAna meM AyA hU~ aura abhI yahA~ huuN| 35 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ 55 55 555 $$$$$$$$$ $$ $ | tRtIya zataka : dvitIya uddezaka (427) Third Shatak: Second Lesson

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%%%%%%%% %%%%%%%%% %%%%%%%%%%% %%%%%%%B Bu Bu Bu Bu Bu Bu Bu Bu ))) Wan ) Ting Ting Ting Ting Ting Ting Ting Ting Ting 55 5 ma 'he bhagavan ! maiM (apane aparAdha ke lie) Apa devAnupriya se kSamA mA~gatA huuN| Apa devAnupriya mujhe kSamA kreN| Apa kSamA karane yogya (kSamAzIla) haiN| maiM aisA (aparAdha) punaH nahIM kruuNgaa|' yoM kahakara zakrendra mujhe OM vandana-namaskAra karake uttara-pUrva dizA meM calA gyaa| vahA~ jAkara zakrendra ne apane bAyeM paira ko tIna bAra 9 bhUmi para pITakara ke, usane asurendra asurarAja camara se isa prakAra kahA- "he asurendra asurarAja camara ! : Aja to tU zramaNa bhagavAna mahAvIra ke hI prabhAva se baca gayA hai, (jA) aba tujhe mujhase (kiMcit bhI) bhaya pha nahIM hai|" yoM kahakara vaha zakrendra jisa dizA se AyA thA, usI dizA meM vApasa calA gyaa| 32. After that, Shakrendra, the overlord of gods, took the Vajra, went around me thrice clockwise, paid homage and obeisance to me and said, Bhante ! Taking your support, Chamarendra, the overlord (Indra) of Asurs, had come to deprive me of my grandeur. At that time, getting 5 enraged, I had launched the Vajra to kill Chamarendra, the overlord # (Indra) of Asurs. Immediately on doing that it occurred to me that on his own Chamarendra, the overlord (Indra) of Asurs, could not go upwards up to Saudharma Kalp. And he narrated the whole story. Shakrendra 4 added--"Bhante ! I then used my Avadhi-jnana and saw you. The moment I saw you I exclaimed-Oh ! Alas! What have I done !' Then I rushed after the Vajra (thunderbolt) with my maximum divine speed, arrived where you, Beloved of gods, are stationed and caught that Vajra when it was just four Anguls away from you, Beloved of gods ! (Otherwise a great calamity would have struck.) I have come to and I am here in Sumsumar-pur and this garden just to retrieve my Vajra." ___ "Bhante ! I beg your forgiveness (for my fault). Kindly forgive me, E O Beloved of gods ! You are kind enough to forgive me. I wi 4 repeat such mistake." Saying thus Shakrendra paid me homage and obeisance and moved in north-east direction. There Shakrendra stomped the ground thrice with his left leg and said to Chamarendra, the overlord (Indra) of Asurs-"O Chamarendra, the overlord (Indra) of Asurs ! Your life has been spared today by the grace of Shraman Bhagavan Mahavir. f Now you have nothing to fear from me." Uttering these words fi Shakrendra proceeded in the direction he came from. vivecana : zakrendra ke vibhinna vizeSaNoM kI vyAkhyA-maghavaM (maghavA) = bar3e-bar3e meghoM ko vaza meM rakhane vaalaa| ke pAgasAsaNaM (pAkazAsana) = pAka nAmaka balavAna zatru para zAsana karane vaalaa| sayakkauM (zatakratu) = sau kratuoM abhigraharUpa sau pratimAoM athavA zrAvaka kI paMcama pratimArUpa sau pratimAoM ko kArtika seTha ke bhava meM dhAraNa karane vaalaa| sahassakkhaM (sahasrAkSa) = hajAra netroM vAlA-indra ke 500 maMtrI hote haiM, unake 1,000 netra indra ke kArya meM prayukta hote haiM, isa apekSA se sahasrAkSa kahate haiN| vajjapANiM (vajrapANi) = indra ke hAtha meM vajra nAmaka viziSTa ke zastra hotA hai| puraMdaraM (purandara) = asurAdi ke puroM-nagaroM kA nAza karane vaalaa| (vRtti, patrAMka 174) Wan 55) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatIsUtra (1) (428) Bhagavati Sutra (1)

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camarendra para vajra prahAra MOON LATE devarAja indra vajra asurarAja vajra se bhayabhIta asurarAja prabhu se kSamA mA~gate devendra, prabhu caraNoM meM chupA asurarAja 11 Private Personal use only

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5 558 U citra paricaya-11 / Illustration No. 11 saudharmendra dvArA camarendra para vaja prahAra (1) asurarAja kI dhRSTatA dekhakara saudharmendra zakra ne krodha meM Akara apanA divya vajra usa para pheNkaa| hajAroM agnijvAlAe~ chor3atA huA vajra asurarAja apanI jAna bacAkara Upara paira-nIcA sira kiye oMdhe mu~ha suMsumArapura kI tarapha daudd'aa| (2) zakrendra ne socA- "isa dhRSTa asura ne saudharma kalpa taka Ane kI himmata kaise kI ? binA kisI arihaMta Adi mahApuruSa kI nizrA lie vaha itanA duHsAhasa kara nahIM sakatA? tabhI dekhA, are; yaha to zramaNa bhagavAna mahAvIra kI nizrA lekara AyA hai| . zakrendra cintita ho uTha-"anartha ho jaayegaa| mere vajra prahAra se yadi prabhu vardhamAna kI AzAtanA ho gii| unheM koI kaSTa pahu~cA to ? zakrendra atyanta tvarita gati se apane vajra ko pakar3ane ke lie usakA pIchA karane lgaa| Age daur3atA asurarAja ! pIchA karatA vajra aura pIche use pakar3ane daur3atA shkrendr| (3) tIvra gati se AtA asurarAja bhagavAna ke caraNoM meM chupakara bolA-"prabhu ! Apa hI mere zaraNadAtA haiM; merI rakSA kIjie !" taba taka vajra kA pIchA karate hue zakrendra ne bhagavAna ke caraNoM se mAtra cAra aMgula dUra rahe vajra ko pakar3akara khIMca liyaa| bhagavAna ke caraNoM meM chupe asurarAja ko zakra ghUra kara dekhatA hai| (4) zakra ne bhagavAna kI vandanA kara avinaya aparAdha ke lie kSamA maaNgii| phira asurarAja ko DA~TA-"Aja bhagavAna mahAvIra kI zaraNa se terI prANa rakSA ho gii| varnA terA burA hAla hotA .... !" punaH devendra ne bhagavAna kI vandanA kara kSamA mA~gI aura svarga ko cale gye| -zataka 3, u. 2, sUtra 31-32 / )))))))))5555555 555555 $ $$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )))) )) SAUDHARMENDRA LAUNCHING VAJRA AT CHAMARENDRA (1) Shakrendra, the king of gods was enraged at this villainy by Chamarendra. He launched his Vajra (thunderbolt) at the villain. Showering thousands of sparks, the Vajra moved towards Chamarendra who flew with his legs up and head down in the direction of Sumsumarpur to save his life. (2) Shakrendra thought--"How did this villainous Asur muster up the courage to come up to Saudharma Kalp ? Without the support of Arihant or some other great man he could not dare to do that?" Just then he saw Bhagavan Mahavir and realized that the Asur king had dared to challenge him under the auspices of Bhagavan Mahavir. Shakrendra was worried--"It would be highly grievous for me if the Vajra causes disrespect and harm to him?" Shakrendra rushed after the Vajra with his maximum divine speed. Rushing ahead was Chamarendra, chasing him was Vajra and lastly Shakrendra for grabbing Vajra. (3) Rushing with great speed, Chamarendra hid behind Bhagavan's feet and said "Prabhu ! You are my only refuge. Kindly save me !" Just then Shakrendra caught that 15 Vajra when it was just four Anguls away from Bhagavan's feet and withdrew it. 45 Shakrendra glared at Chamarendra hiding behind Bhagavan's feet. (4) Shakrendra paid homage to Bhagavan and sought his forgiveness for his mistake. 45 He then reprimanded Chamarendra-"Your life has been spared today by the grace of 5 Shraman Bhagavan Mahavir. Otherwise you would have been severely punished." 455 Shakrendra once again paid homage to Bhagavan and returned to his heaven. ---Shatak 3, lesson 2, Sutra 31-32 ))))))))))) Wan 05555555555555555555555555555555555558

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55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 = kaThina zabdoM kA artha- duraMtapaMtalakkhaNe = duSpariNAma vAle amanojJa lakSaNoM vaalaa| hINapuNNacAuddase hInapuNyA - apUrNA (riktA ) caturdazI kA janmA huaa| appussue utsukatA - cintA se rahita - lAparavAha / 'pAyadaddaragaM karei' - bhUmi para paira pachAr3atA hai / uccholeti agale bhAga se lAta mAratA athavA uchalatA hai| paccholeti = pichale bhAga se lAta mAratA hai yA pachAr3a khAtA hai / viyaDUDhamANe camakatA huA / sagge vIitthA = kezoM ke Age kA bhAga havA se hilane lgaa| ghumAtA huA / viubbhAvemANe = uttaravaikriya : devoM (tathA nArakoM) ke do prakAra ke zarIra hote haiM - ( 1 ) bhavadhAraNIya (pUrva vaikriya), aura (2) uttaravaikriya / jaba deva manuSya loka meM Ate haiM taba yahA~ ke anurUpa naye zarIra kA nirmANa karate haiM jise uttaravaikriya kahate haiM / vRttikAra ne isakA artha kiyA hai, pUrva vaikriya (bhavadhAraNIya) ke pazcAt uttarakAla meM hone vAlA zarIra / (vRtti, patrAMka 196) Elaboration-The names of or adjectives used for ShakrendraMaghavam or Maghava = controller of mighty clouds. Paagasasanam or Paakshasan = conqueror of the mighty adversary named Paak. Sayakkaum or Shatkritu= performer of hundred Pratimas as special resolves. He performed one hundred Pratimas as part of the fifth Shravak Pratima during his birth as merchant Kartik. Sahassakkham or Sahasraksh = having thousand eyes. Indra has 500 ministers and their 1,000 eyes are employed for his work. Vajjapanim or Vajrapani = wielder of a special weapon called Vajra (thunder-bolt). Purandar = destroyer of forts or cities of Asurs and other adversaries. TECHNICAL TERMS tRtIya zataka : dvitIya uddezaka = Durantapant-lakkhane-having inauspicious and undesired signs. Heena-punna-chauddase-one born on an inauspicious fourteenth day (a short-date in a fortnight devised for adjustment between lunar and solar calendars). Appusuye-irresponsible or careless. Payaddargam karei-stomps the ground with feet. Uchchholeti-kick or throw leg forward. Pachchholeti-to kick or throw leg backward. Also fall on the ground. Viyaddhamane-waving around. Viubbhavemane-glowing or brightening. Kesagge veeittha-blowing of tips of hair. Uttar-vaikriya-Divine and infernal beings have two kinds of bodies (1) Bhavadharaniya (primary transmutable body or incarnation sustaining body), and ( 2 ) Uttar-vaikriya (secondary transmuted body). When divine beings visit the land of humans they create a new body suitable for this place. This body is called uttar-vaikriya. The commentator (Vritti) has defined it as secondary transmuted body with reference to the primary incarnation sustaining body. (Vritti, leaf 196) (429) = Third Shatak: Second Lesson 6 5 5 5 5 5 55 5 5 5 5 555555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5

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phaphaphaphaphapha Wan ****************mitittmillltmi**********miti phaiMke hue pudgala ko pakar3ane kI devazakti THE DIVINE POWER TO RETRIEVE THROWN MAR 33. [ pra. 1 ] bhaMte ! tti bhagavaM goyame samaNaM mahAvIraM vaMdai namaMsai vaMdittA namaMsittA evaM vayAsI deve NaM bhaMte ! mahiDDIe mahajjutIe jAva mahANubhAge puvyAmeva poggalaM khivittA pabhU tameva aNupariyaTTittANaM 5 gihittae ? [u. ] haMtA, pbhuu| [pra. 2 ] se keNaTTeNaM bhaMte ! jAva giNhittae ? [ u. ] goyamA ! poggale NaM khitte samANe puvvAmeva sigghagati bhavittA tato pacchA maMdagatI bhavati, deve jaM puvviM piya pacchA vi sIhe sIhagatI ceva, turite turitagatI ceva / se teNaTTeNaM jAva pabhU geNhittae / 33. [ pra. 1 ] 'bhagavan' ! yoM kahakara bhagavAna gautama svAmI ne zramaNa bhagavAna mahAvIra svAmI ko vandana - namaskAra karake isa prakAra pUchA- 'bhagavan ! mahARddhi-sampanna, mahAdyutiyukta yAvat mahAprabhAvazAlI deva kyA pahale pudgala phaiMkakara, phira usake pIche jAkara use pakar3a lene meM samartha hai ?' [u. ] hA~, gautama ! vaha samartha hai| mahir3I [pra. 2 ] bhagavan ! kisa kAraNa se deva, pahale phaiMke hue pudgala ko, usakA pIchA karake grahaNa karane meM samartha hai ? [ u. ] gautama ! jaba pudgala phaiMkA jAtA hai, taba pahale usakI gati tIvra hotI hai, pazcAt usakI gati manda ho jAtI hai, jabaki maharddhika deva to pahale bhI aura pIche bhI zIghra aura zIghra gati vAlA tathA tvarita aura tvarita gati vAlA hotA hai| isI kAraNa se deva, phaiMke hue pudgala kA pIchA karake use pakar3a sakatA hai| 33. [Q. 1] "Bhante !" Addressing thus, Bhagavan Gautam Swami paid homage and obeisance to Shraman Bhagavan Mahavir and askedBhante! Are gods endowed with great divine opulence... and so on up to... influence capable of throwing matter, chasing it and retrieving it ? [Ans.] Yes, Gautam ! They are capable of doing so. [Q. 2] Bhante ! Why gods are capable of throwing matter, chasing it and retrieving it ? [Ans.] Gautam ! When matter is thrown, initially it moves with great speed but later its speed is reduced; whereas the speed of gods with great opulence is fast initially as well as later; moreover, it continues to accelerate. That is why gods are capable of throwing matter, chasing it and retrieving it. 34. [ pra. ] jai NaM bhaMte! deve mahiDDIe jAva aNupariyaTTittANaM geNhittae / kamhA NaM bhaMte ! sakkeNaM deviMdeNaM devaraNNA camare asuriMde asurarAyA no saMcAie sAhatthi geNhittae ? bhagavatIsUtra (1) (430) phaphaphaphaphapha Bhagavati Sutra (1) Wan Wan phra 5

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Wan 5555 phra Wan [ u. ] goyamA ! asurakumArANaM devANaM ahe gativisae sIhe sIhe ceva, turie turie ceva / uDDuM gativisae appe appe ceva, maMde maMde ceva / vemANiyANaM devANaM uDuM gativisie sIhe sIhe ceva, turite turite ceva / ahe gativisae appe appe ceva, maMde maMde ceva / jAvaiyaM khettaM sakke deviMde devarAyA uDDuM uppati ekkeNaM samaeNaM, taM vajje dohiM, jaM vajje dohiM taM camare tIhiM / savvatthove sakkassa deviMdassa devaraNNo uDDaloyakaMDae, aheloyakaMDae saMkhejjaguNe / jAvaiyaM khettaM camare asuriMde asurarAyA ahe ovayati ekkeNaM samaeNaM, taM sakke dohiM, jaM sakke dohiM taM vajje tIhiM, savvatthove camarassa asuriMdassa asuraraNNo aheloyakaMDae, uDDaloyakaMDae saMkhejjaguNe / evaM khalu goyamA ! sakkeNaM deviMdeNaM devaraNNo camare asuriMde asurarAyA no saMcAie sAhatthi geNhittae / 34. [ pra. ] bhagavan ! maharddhika deva pIchA karake phaiMke hue pudgala ko pakar3ane meM samartha hai, to devendra devarAja zakra apane hAtha se asurendra asurarAja camara ko kyoM nahIM pakar3a sakA ? [u.] gautama ! asurakumAra devoM kA nIce gamana kA viSaya ( zakti - sAmarthya) zIghra - zIghra aura tvarita - tvarita hotA hai, aura Urdhvagamana viSaya alpa- alpa tathA manda manda hotA hai, jabaki vaimAnika devoM kA U~ce jAne kA viSaya zIghra zIghra tathA tvarita-tvarita hotA hai aura nIce jAne kA viSaya alpaalpa tathA manda manda hotA hai| eka samaya meM devendra devarAja zakra jitanI dUra Upara jA sakatA hai, utanI dUra Upara jAne meM vajra koM do samaya lagate haiM aura Upara jAne meM camarendra ko tIna samaya lagate haiN| (arthAt ) devendra devarAja zakraM kA UrdhvalokakaNDaka (Upara jAne meM lagane vAlA kAlamAna) sabase thor3A hai, aura adholokakaNDaka usakI apekSA saMkhyeyaguNAM hai| eka samaya meM asurendra asurarAja camara jitanA nIcA jA sakatA hai, utanA hI nIcA jAne meM zakrendra ko do samaya lagate haiM aura utanA hI kSetra nIcA jAne meM vajra ko tIna samaya lagate haiM / (arthAt- ) asurendra asurarAja camara kA adholokakaNDaka (nIce gamana kA kAlamAna) sabase thor3A hai aura UrdhvalokakaNDaka (U~cA jAne kA kAlamAna) usase saMkhyeyaguNA hai| isa kAraNa se gautama ! devendra devarAja zakra, apane hAtha se asurendra asurarAja camara ko pakar3ane meM samartha na ho skaa| 34. [Q.] Bhante ! When highly endowed gods are capable of chasing and retrieving thrown matter, why could Shakrendra, the overlord of gods, not capture Chamarendra, the overlord (Indra) of Asurs, with his own hands? [Ans.] Gautam ! The speed of the downward movement of Asur Kumar Devs undergoes continued acceleration and that of upward movement undergoes continued deceleration; whereas the speed of the tRtIya zataka: dvitIya uddezaka Third Shatak: Second Lesson ( 431 ) 55 phaphaphaphaphaphaphaphaphaphaphapha phra

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Yin % %%%%% %%%% %%% %%%%%% %%%%%%%%%% %%%% )) 5 3 ) )) )) ) )) ))) upward movement of Vaimanik Devs undergoes continued acceleration and that of downward movement undergoes continued deceleration. In upward movement Chamarendra takes three Samayas (the ultimate fractional unit of time) and the Vajra takes two Samayas to traverse the distance travelled by Shakrendra, the overlord of gods, in 41 one Samaya. (This means that) The Urdhvalok-kandak (unit of time lapse for upward movement or the time taken in travelling upwards to a specific distance) for Shakrendra, the overlord of gods, is comparatively 4 minimum and the Adholok-kandak (unit of time lapse for downward movement or the time taken in travelling downwards to a specific distance) for him is countable times more than that. In downward movement Shakrendra takes three Samayas (the ultimate fractional unit of time) and the Vajra takes two Samayas to traverse the distance travelled by Chamarendra, the overlord of gods, in one Samaya. (This means that) The Adholok-kandak for Chamarendra, the overlord of Asurs, is comparatively minimum and the Urdhvalokkandak for him is countable times more than that. That is why Shakrendra, the overlord of gods, could not capture Chamarendra, the overlord (Indra) of Asurs, with his own hands. )95955555555555 )) )) ) )) ) )) ))))))) ) ) )) ) indra evaM vajra kI UrdhAdi gati THE SPEEDS OF INDRA AND VAJRA 35. [pra. ] sakkassa NaM bhaMte ! deviMdassa devaraNNo uDDhe ahe tiriyaM ca gativisayassa katare katarehito appe vA, bahue vA, tulle vA, visesAhie vA ? __[u. ] goyamA ! savvatthovaM khettaM sakke deviMde devarAyA ahe ovayai ekkeNaM samaeNaM, tiriyaM saMkhejje bhAge gacchai, uDDhaM saMkheje bhAge gcchi| 35. [pra. ] bhagavan ! devendra devarAja zakra kA Urdhvagamana-viSaya, adhogamana-viSaya aura tiryaggamana-viSaya, ina tInoM meM kauna-sA viSaya kina-kina se alpa hai, bahuta (adhika) hai aura tulya (samAna) hai, athavA vizeSAdhika (do bhAga se kucha adhika) hai? [u. ] gautama ! devendra devarAja zakra eka samaya meM sabase kama kSetra nIce jAtA hai, tirachA usase 5 saMkhyeya bhAga jAtA hai aura Upara bhI saMkhyeya bhAga jAtA hai| 35. (Q.) Bhante ! Of the movement (speed) upward, downward and transverse of Shakrendra, the overlord of gods, which one is less, which one is more, which one is equal and which one is much more (more than double)? )) )) )) )) Wan ))))))) ))) Wan ) | bhagavatIsUtra (1) (432) Bhagavati Sutra (1) 85555555555555 5555555558

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295555555 5 5 5 55 55 55 555 55 55955555 5 55 55555 5 55 555 552 pha Wan Wan ktittmilll******************************* phra [Ans.] Gautam ! Shakrendra, the overlord of gods, covers minimum 5 area during downward movement in one Samaya, countable times more of that during transverse movement and countable times more of that during upward movement. 36. [ pra. ] camarassa NaM bhaMte ! asuriMdassa asuraraNNo uDDhaM ahe tiriyaM ca gativisayassa katare katarerhito appe vA, bahue vA, tulle vA, visesAhie vA ? [u. ] goyamA ! savvatthovaM khettaM camare asuriMde asurarAyA uDDhaM uppayati ekkeNaM samaeNaM, tiriyaM saMkhejje bhAge gacchai, ahe saMkhejje bhAge gacchai / vajjaM jahA sakkarasa deviMdassa taheva, navaraM visesAhiyaM kAyavyaM / 36. [ pra. ] bhagavan ! asurendra asurarAja camara Urdhvagamana - viSaya, adhogamana - viSaya aura tiryaggamana - viSaya meM se kauna-sA viSaya kina-kina se alpa, bahuta (adhika), tulya yA vizeSAdhika hai ? [ u. ] gautama ! asurendra asurarAja camara, eka samaya meM sabase kama kSetra Upara jAtA hai; tirachA, usase saMkhyeya bhAga adhika (kSetra) aura nIce usase bhI saMkhyeya bhAga adhika jAtA hai| vajra - sambandhI gamana kA viSaya (kSetra), jaise devendra zakra kA kahA hai, usI taraha jAnanA cAhie | parantu vizeSatA yaha hai ki gati kA viSaya - kSetra vizeSAdhika kahanA caahie| 36. [Q.] Bhante ! Of the movement (speed) upward, downward and transverse of Chamarendra, the overlord of Asurs, which one is less, which one is more, which one is equal and which one is much more (more than double)? [Ans.] Gautam ! Chamarendra, the overlord of Asurs, covers minimum area during upward movement in one Samaya, countable times more of that during transverse movement and countable times more of that during downward movement. The information about movement of Vajra is same as that about Shakrendra, the only difference is that in place of 'more' state 'much more'. 37. [ pra.] sakkassa NaM bhaMte ! deviMdassa devaraNNo ovayaNakAlassa ya uppayaNakAlassa ya katare katarehiMto appe vA, bahue vA, tulle vA, visesAhie vA ? [u. ] goyamA ! savvatthove sakkassa deviMdassa devaraNNo uppayaNakAle, ovayaNakAle saMkhejjaguNe / 38. camarassa vi jahA sakkassa, NavaraM savvatthove ovayaNakAle, uppayaNakAle saMkhejjaguNe / 39. [pra.] vajjassa pucchaa| [ u. ] goyamA ! savvatthove uppayaNakAle, ovayaNakAle visesaahie| Wan Wan 37. [ pra. ] bhagavan ! devendra devarAja zakra kA nIce jAne kA (avapatana - ) kAla aura Upara jAne kA ( utpatana - ) kAla, ina donoM kAloM meM kauna-sA kAla, kisa kAla se alpa hai, bahuta hai, tulya hai athavA vizeSAdhika hai ? tRtIya zataka : dvitIya uddezaka (433) ***********************************5 **********ttttttttttttttmimimimimimimimimitit******** Third Shatak: Second Lesson Wan Wan 5

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555555555555555555555555555555555555 [u. ] gautama ! devendra devarAja zakra kA Upara jAne kA kAla sabase thor3A hai aura nIce jAne kA kAla usase saMkhyeyaguNA adhika hai| 38. camarendra kA gamana-viSayaka kathana bhI zakrendra ke samAna hI jAnanA cAhie; kintu itanI vizeSatA hai ki camarendra kA nIce jAne kA kAla sabase thor3A hai, Upara jAne kA kAla usase saMkhyeyaguNA adhika hai| 39. [pra. ] vajra (ke gamana-viSaya meM) pRcchA kI (to bhagavAna ne kahA-) [u. ] gautama ! vajra kA Upara jAne kA kAla sabase thor3A hai, nIce jAne kA kAla usase vizeSAdhika hai| 37.[Q.] Bhante ! Of the time taken in downward movement (avapatan kaal) and upward movement (utpatan kaal) by Shakrendra, the overlord of gods, which one is less, which one is more, which one is equal and which one is much more (more than double) ? (Ans.) Gautam ! For Shakrendra, the overlord of gods, the time taken in upward movement is minimum and that taken in downward movement is countable times more than that. 38. The statement about time taken by Chamarendra, the overlord (Indra) of Asurs, in moving is same as Shakrendra. The difference being that in case of Chamarendra the time taken in downward movement is minimum and that taken in upward movement is countable times more than that. 39. [Q.] Then Gautam asked about movement of Vajra. [Ans.] Gautam ! In case of Vajra the time taken in upward movement is minimum and that taken in downward movement is much more than that. 40. [pra.] eyassa NaM bhaMte ! vajjassa, vajjAhivaissa, camarassa ya asuriMdassa asuraraNNo ovayaNakAlassa ya uppayaNakAlassa ya kayare kayarehito appA vA bahuA vA, tullA vA, visesAhiyA vA ? [u. ] goyamA ! sakkassa ya uppayaNakAle camarassa ya ovayaNakAle, ee NaM doNNi vi tullA sbtthovaa| sakkassa ya ovayaNakAle vajjassa ya uppayaNakAle, esa NaM doNha vi tulle sNkhejjgunne| camarassa ya uppayaNakAle vajjassa ya ovayaNakAle, esa NaM doNNa vi tulle visesaahie| 40. [pra. ] bhagavan ! yaha vajra, vajrAdhipati-indra aura asurendra asurarAja camara, ina sabakA nIce jAne kA kAla aura Upara jAne kA kAla; ina donoM kAloM meM se kauna-sA kAla kisase alpa, bahuta (adhika), tulya athavA vizeSAdhika hai ? [u. ] gautama ! zakrendra kA Upara jAne kA kAla aura camarendra kA nIce jAne kA kAla, ye donoM tulya haiM aura sabase kama haiN| zakrendra kA nIce jAne kA kAla aura vajra kA Upara jAne kA kAla, ye donoM | bhagavatIsUtra (1) (434) Bhagavati Sutra (1) pradha9555555555555555555555555555

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2555 55 555 5555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 2 titicutt********mimimimimimimimimimimimimimimimimimimimimimimimimimimimimilll 5 Wan Wan Wan kAla tulya haiM aura (pUrvokta kAla se) saMkhyeyaguNA adhika hai / ( isI taraha) camarendra kA Upara jAne kA aura vajra kA nIce jAne kA kAla, ye donoM kAla tulya haiM aura (pUrvokta kAla se) vizeSAdhika haiN| 40. [Q.] Bhante ! Of the time taken in downward movement and upward movement by Vajra, master of Vajra (Shakrendra) and Chamarendra, the overlord (Indra) of Asurs, which one is comparatively less, which one is more, which one is equal and which one is much more (more than double ) ? [Ans.] Gautam ! The time taken in upward movement by Shakrendra and downward movement by Chamarendra are equal and minimum. The time taken in downward movement by Shakrendra and upward movement by Vajra are equal and countable times more (than the aforesaid). In the same way time taken in upward movement by Chamarendra and downward movement by Shakrendra are equal and much more (than the aforesaid). vivecana : saMkhyeya, tulya aura vizeSAdhika kA spaSTIkaraNa-zakrendra jitanA nIcA do samaya meM jAtA hai, utanA hI U~cA eka samaya meM jAtA hai| arthAt zakrendra eka samaya meM nIce eka yojana, tirachA Der3ha yojana aura Upara do yojana jAtA hai| phra isI prakAra zakrendra kI Urdhvagati aura camarendra kI adhogati barAbara batalAI gaI hai, usakA tAtparya yaha hai ki zakrendra eka samaya meM do yojana Upara jAtA hai to camarendra bhI eka samaya meM do yojana nIce jAtA hai / kintu zakrendra, camarendra aura vajra ke kevala Urdhvagati kSetra - kAla meM tAratamya hai / arthAt zakrendra eka samaya meM jitanA * kSetra Upara jAtA hai, utanA kSetra Upara jAne meM vajra ko do samaya aura camarendra ko tIna samaya lagatA hai| vajra kI nIce jAne meM gati manda hotI hai, tirache jAne meM zIghratara aura Upara jAne meM zIghratama hotI hai| isalie 5 vajra kA adhogamana kSetra tribhAganyUna yojana, tiryaggamana kSetra vizeSAdhika do bhAga = tribhAga-sahita tIna gAU aura Urdhvagamana kSetra vizeSAdhika do bhAga tiryak kSetrakathita vizeSAdhika do bhAga-se kucha vizeSAdhika hotA hai| camarendra eka samaya meM jitanA nIce jAtA hai, utanA hI nIcA jAne meM zakrendra ko do samaya aura vajra ko 5 tIna samaya lagate haiN| (cUrNikAra, bhagavatI. a. vRtti, pRSTha 178 ) Elaboration-Clarification about countable times, equal and much more-The distance covered by Shakrendra during downward movement in two Samayas is equal to that covered during upward movement in one Samaya. For example-In one Samaya Shakrendra covers a distance of one Yojan downward, one and a half Yojan in transverse direction and two Yojans upward. The upward speed of Shakrendra and the downward speed of Chamarendra is said to be equal. It means if Shakrendra goes two Yojans upward in one Samaya, Chamarendra goes two Yojans downward in one tRtIya zataka : dvitIya uddezaka (435) phaphaphaphaphaphapha Third Shatak: Second Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan

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Wan kaphaphaphaphaphaphaphaphapha Samaya. But in case of Shakrendra, Chamarendra and Vajra taken together the pattern is applicable only in upward movement. It means that the upward distance Shakrendra covers in one Samaya is covered by Vajra in two Samayas and by Chamarendra in three Samayas. The downward speed of Vajra is low, the speed in transverse direction is greater and that upward is still greater. Therefore the distance covered by Vajra downwards is two-thirds of a Yojan, that in transverse direction is slightly more than two-third of a Yojan and that in upwards direction is much more than two-third of a Yojan. 444444 The downward distance Chamrendra covers in one Samaya is covered by Shakrendra in two Samayas and by Vajra in three Samayas. (Churni of Abhayadev's Bhagavati Vritti, p. 178) camarendra dvArA kRtajJatA- pradarzana CHAMARENDRA'S GRATITUDE 41. tae NaM se camare asuriMde asurarAyA vajjabhayavippamukke sakkeNaM deviMdeNaM devaraNNA mahayA avamANeNaM avamANie samANe camaracaMcAe rAyahANIe sabhAe suhammAe camaraMsi sIhAsaNaMsi ohayamaNasaMkaSpe ciMtAsoga - sAgarasaMpaviTThe karayalapalhatthamuhe aTTajjhANovagae bhUmigayAe diTThIe jhiyAti / 41. asurendra asurarAja camara vajra ke bhaya se mukta ho gayA, kintu devendra devarAja zakra ke dvArA kiye gaye mahAn apamAna se apamAnita huA, cintA aura zoka ke samudra meM DUbA huA mAnasika saMkalpa naSTa ho jAne se mukha ko hathelI para rakhe TikAe hue dRSTi ko bhUmi meM gar3Ae hue ArttadhyAna karatA huA, camaracaMcA rAjadhAnI kI sudharmAsabhA meM, camara nAmaka siMhAsana para ( cintita mudrA meM baiThA-baiThA ) vicAra karane lgaa| 41. Chamarendra, the overlord of Asurs, was free of the fear of Vajra. However, due to the great insult inflicted by Shakrendra, the overlord of gods he was overwhelmed by worry and grief. Deprived of his self fi confidence he sat on the Chamar throne in the main assembly of the capital city Chamarchancha brooding with his chin in his palms and down cast eyes. 42. tae NaM camaraM asuriMdaM asurarAyaM sAmANiyaparisovavannayA devA ohayamaNasaMkappaM jAva jhiyAyamANaM 5 pAsaMti, pAsittA karayala jAva evaM vyAsi-kiM NaM devANuppiyA ! ohayamaNasaMkappA jAva jhiyAyaha ? tae NaM se camare asuriMde asurarAyA te sAmANiyaparisovavannae deve evaM vayAsI - 'evaM khalu devANuppiyA ! mae samaNaM bhagavaM mahAvIraM nIsAe kaTTu sakke deviMde devarAyA sayameva accAsAi / tae NaM teNaM parikuvieNaM samANeNaM mamaM bahAe vajje nisiTUTThe / taM bhaddaM NaM bhavatu devANuppiyA ! samaNassa bhagavao mahAvIrassa jassamhi pabhAveNaM Bhagavati Sutra (1) bhagavatIsUtra (1) (436) phaphaphaphaphapha 5555555 Wan Wan Wan

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) )) ) )))))555555) ) ) )) )) ) ) ) Si 555555555555555555555555555555555555 avikkaTe avvahie aparitAvie ihamAgae, iha samosaDhe, iha saMpatte, iheva ajja uvasaMpajjittANaM vihraami| taM gacchAmo NaM devANuppiyA ! samaNaM bhagavaM mahAvIraM vaMdAmo NamaMsAmo jAva pnjuvaasaamo| OM tti kaTu causaTThIe sAmANiyasAhassIhiM-jAva saviDIe jAva jeNeva asogavarapAyave jeNeva mamaM // aMtie teNeva uvAgacchai, uvAgacchittA mamaM tikkhutto AyAhiNa-payAhiNaM jAva namaMsittA evaM vayAsIevaM khalu bhaMte ! mae tumbhaM nIsAe sakke deviMde devarAyA sayameva accAsAi jAva taM bhaI NaM bhavatu devANuppiyANaM jassamhi pabhAveNaM akkiThe jAva vihraami| taM khAmemi NaM devANuppiyA !' jAva, * uttarapurathimaM disIbhAgaM avakkamai, jAva battIsaibaddhaM naTTavihiM uvadaMsei, jAmeva disiM pAunbhUe tAmeva Wan disiM pddige| 42. usa samaya asurendra asurarAja camara ko mAnasika saMkalpa cakanAcUra ho jAne se ArtadhyAna karate hue sAmAnika pariSad meM utpanna devoM ne dekhA to ve hAtha jor3akara isa prakAra bole-'he devAnupriya ! Aja ApakA mAnasika saMkalpa naSTa ho gayA ho, isa taraha cintA meM kyoM DUbe haiM ?' isa para asurendra Wan asurarAja camara ne isa prakAra kahA-'he devAnupriyo ! maiMne svayameva (akele hI) zramaNa bhagavAna mahAvIra kA Azraya (nizrA) lekara, devendra devarAja zakra ko usakI zobhA se naSTa-bhraSTa karane kA manogata saMkalpa kiyA thaa| (tadanusAra maiMne sudharmAsabhA meM jAkara upadrava kiyA thaa|) usase atyanta kupita hokara mujhe Wan mArane ke lie zakrendra ne mujha para vajra phaiMkA thaa| parantu devAnupriyo ! bhalA ho zramaNa bhagavAna mahAvIra kA, jinake prabhAva se maiM (klezarahita vyathA-pIr3A se rahita) tathA (paritAparahita) rahA; aura OM (sukhazAnti se yukta) hokara yahA~ A pAyA hU~, aura Aja yahA~ maujUda huuN|' ataH he devAnupriyo ! hama saba Wan caleM aura zramaNa bhagavAna mahAvIra ko vandana-namaskAra kareM, yAvat unakI paryupAsanA kreN|' isa prakAra vicAra karake vaha camarendra apane cauMsaTha hajAra sAmAnika devoM ke sAtha, yAvat sarvaOM RddhipUrvaka usa zreSTha azokavRkSa ke nIce, jahA~ maiM thA, vahA~ mere samIpa aayaa| mere nikaTa Akara tIna bAra dAhinI ora se merI pradakSiNA kii| yAvat vandanA-namaskAra karake isa prakAra bolA-'he bhagavan ! OM ApakA Azraya lekara maiM svayameva devendra devarAja zakra ko, usakI zobhA se naSTa-bhraSTa karane ke lie gayA thA, yAvat (pUrvokta kathana) Apa devAnupriya kA bhalA ho, ki jinake prabhAva se maiM klezarahita hokara Aja nirbAdha vicaraNa kara rahA huuN| ataH he devAnupriya ! maiM (isake lie) Apase kSamA mA~gatA huuN|' (yoM kahakara vaha) uttara-pUrva dizA (IzAnakoNa) meM calA gyaa| phira usane battIsa prakAra kI nATyavidhi (nATaka kI kalA) dikhlaaii| phira vaha jisa dizA se AyA thA, usI dizA meM vApasa calA gyaa| 42. At that time when the gods born in the Samanik Sabha saw Chamarendra, the overlord (Indra) of Asurs, in grief due to the shattering of his resolve, they joined their palms and submitted "Beloved of gods ! Why are you so grief stricken as if your resolve has 41 been broken ?" At this Chamarendra, the overlord (Indra) of Asurs, replied--"Beloved of gods ! I had resolved to personally deprive Shakrendra, the king of gods, of his grandeur under Shraman Bhagavan ) )))))))555555))) ) ) )) ) )) ) )) ) )))))))))))) )) )) | tRtIya zataka : dvitIya uddezaka (437) Third Shatak : Second Lesson )) Wan Wan

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24444645645645.5454545454545454 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 455 456 457 458 454 455 456 45 44 45 46 47 48 454 455 456 457 455 456 457 454 4 Mahavir's auspices. (Accordingly I went to his Sudharma Sabha and Si created havoc). Enraged by this act, Shakrendra launched the Vajra to kill me. But, O Beloved of gods ! Bless Shraman Bhagavan Mahavir by whose grace I remained untouched (by pain and torment) and could return here in peace. Here I am. Therefore let us all go and pay homage and obeisance to Shraman Bhagavan Mahavir... and so on up to... worship him." Deciding thus, that Chamarendra, the overlord (Indra) of Asurs, along with his sixty four thousand Samanik Deus... and so on up to... all his opulence came here near me under that excellent Ashoka tree where I was stationed. Here he thrice went around me clockwise, paid me # homage and obeisance and said-Bhante ! I had gone to personally deprive Shakrendra, the king of gods, of his grandeur under your auspices... and so on up to... (as aforesaid). O Beloved of gods ! Bless you, 4 by whose grace I remained untouched (by pain and torment) and live in undisturbed peace. Therefore, O Beloved of gods ! I beg your forgiveness (for my misdeed)." (Saying thus he---) went in the north-east direction and gave a performance of thirty two types of dances and dramas. After that he went back in the direction he had come from. 43. evaM khalu goyamA ! camareNaM asuriMdeNa asuraraNNA sA divyA deviDDI laddhA pattA jAva abhismnnaagyaa| TitI sAgarovamaM / mahAvidehe vAse sijjhihiti jAva aMtaM kaahiti| 43. he gautama ! isa prakAra se asurendra asurarAja camara ko vaha divya deva-Rddhi, divya deva-dyuti evaM divya deva-prabhAva upalabdha huA hai, prApta huA hai aura usakA anubhava kara rahA hai| OM camarendra kI sthiti eka sAgaropama kI hai aura vaha vahA~ se cyavakara mahAvideha kSetra meM janma lekara + siddha hogA, yAvat samasta duHkhoM kA anta kregaa| 43. Gautam ! That is how Chamarendra, the overlord (Indra) of Asurs $got, acquired and manifested (abhimukh) that divine opulence... and so on up to... influence. The life-span of Chamarendra is one Sagaropam (a metaphoric unit of time) and descending from here, he will be born in the Mahavideh area and finally become a Siddha (liberated soul)... and so on up to... end all miseries. 44445454545454545455 456 457 455 456 457 45414141454545454545454545454545455 456 457 5 asurakumAroM ke saudharmakalpa gamana kA dUsarA kAraNa THE SECOND REASON FOR VISIT TO SAUDHARMA KALP 88.[1.] Fox oferi o viat! Art der uge jurifa ora Heart Fount? plante () (438) Bhagavati Sutra (1) 544444444444444444444444444444444444

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Wan Wan [u. ] goyamA ! tesi NaM devANaM ahuNovavannANa vA carimabhavatthANa vA imeyArUve ajjhatthie jAva Wan samuppajjati - aho ! NaM amhehiM divyA deviDDI laddhA pattA jAva abhisamannAgayA / jArisiyA NaM amhehiM 5 divyA devaDDI jAva abhisamannAgayA tArisiyA NaM sakkeNaM deviMdeNaM devaraNNA divvA deviDDI jAva Wan abhisamannAgayA, jArisiyA NaM sakkeNaM deviMdeNaM devaraNNA jAva abhisamannAgayA tArisiyA NaM amhehiM vi phra 5 jAva abhisamannAgayA / taM gacchAmo NaM sakkassa deviMdassa devaraNNo aMtiyaM pAubbhavAmo, pAsAmo tAva 5555555 phra Wan divyaM deviDiM jAva abhisamaNNAgayaM taM jANAmo tAva sakkassa deviMdassa devaraNNo divvaM deviDi jAva 5 abhisamannAgayaM, jANau tAva amha vi sakke deviMde devarAyA divvaM deviDiM jAva abhisamaNNAgayaM / evaM khalu goyamA ! asurakumArA devA uDDuM uppayaMti jAva sohammo kappo / seva bhaMte ! sevaM bhaMte! tti / sakkarasa deviMdassa devaraNNo divvaM deviDiM jAva abhisamannAgayaM / pAsau tAva amha vi sakke deviMde devarAyA [u.] gautama ! (devaloka meM) adhunotpanna - ( tatkAla utpanna ) tathA caramabhavastha - ( jIvana ke antima samaya meM ) una devoM ko isa prakAra kA, isa rUpa kA Antarika adhyavasAya yAvat manogata saMkalpa utpanna phra hotA hai aho ! hamane aisI divya deva Rddhi yAvat upalabdha kI hai, prApta kI hai, abhisamanvAgata kI hai| 44. [ pra. ] bhagavan ! asurakumAra deva yAvat saudharmakalpa taka Upara kisa kAraNa - (pratyaya) se jAte haiM ? 5 jaisI divya deva - Rddhi hamane upalabdha kI hai, abhisamanvAgata kI hai, vaisI hI divya deva - Rddhi devendra Wan 5 // camaro samatto // // taie sae : biio uddeso samatto // devarAja zakra ne upalabdha kI hai, abhisamanvAgata kI hai, jaisI divya deva Rddhi devendra devarAja zakra ne Wan 5 upalabdha kI hai, abhisamanvAgata kI hai, vaisI hI divya deva - Rddhi hamane bhI upalabdha yAvat phaphaphaphaphaphaphapha 5 abhisamanvAgata kI hai| ataH hama jAyeM aura devendra devarAja zakra ke sammukha prakaTa hoM evaM devendra devarAja Wan 5 abhisamanvAgata divya deva Rddhi yAvat divya deva - prabhAva ko hama jAneM aura hamAre dvArA upalabdha yAvat Wan usa divya deva Rddhi, deva- prabhAva ko devendra devarAja zakra jaaneN| zakra dvArA prApta usa divya deva Rddhi, divya deva - prabhAva ko dekheM; tathA hamAre dvArA labdha prApta usa divya deva Rddhi, divya deva - prabhAva ko devendra devarAja zakra dekheM / devendra devarAja zakra dvArA labdha, he gautama! isa kAraNa ( dekhane va dikhAne kI bhAvanA) se asurakumAra deva yAvat saudharmakalpa taka Upara jAte haiN| 'bhagavan ! ApakA yaha vacana isI prakAra hai, bhagavan ! yaha isI prakAra hai', aisA kahakara gautama svAmI ne bhagavAna kI vandanA kii| 5 tRtIya zataka: dvitIya uddezaka // camara samApta // // tRtIya zataka : dvitIya uddezaka samApta // (439) Third Shatak: Second Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha tttttttttttttt 5555555555555555555 5

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4 454 455 456 455 456 454 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 454 44. (Q.) Bhante ! Why do Asur Kumar Deus rise and go up to Saudharma Kalp ? [Ans.] Gautam ! The just-born gods and those at the fag end of their life have this inspiration... and so on up to... resolve-"Oh ! We have acquired, possessed and experienced this divine opulence... and so on up to... influence. The divine opulence as we have acquired and experienced, the same divine opulence has also been acquired and experienced by Devendra Shakra, the Indra (overlord) of Devs (gods). The divine opulence as Devendra Shakra, the Indra (overlord) of Deus (gods) has acquired and experienced, the same divine opulence has also been acquired and experienced by us. Therefore, we should go and appear before Devendra Shakra, the overlord of gods, and witness that divine opulence and influence acquired by Shakrendra, the overlord of gods. And let Shakrendra, the overlord of gods witness that divine opulence and influence acquired by us. Also let us know that divine opulence and influence acquired by Shakrendra, the overlord of gods. And let Shakrendra, the overlord of gods, know that divine opulence and influence acquired by us. Gautam ! For that reason to witness and display) Asur Kumar Deus rise and go up to Saudharma Kalp. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF CHAMAR * * END OF THE SECOND LESSON OF THE THIRD CHAPTER pade (8) (440) Bhagavati Sutra (1) 5445455456456 457 455 456 457 454 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 458 455 456 457 45

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tRtIya zataka : tRtIya uddezaka THIRD SHATAK (Chapter Three) : THIRD LESSON kriyA KRIYA (ACTIVITY) pA~ca kriyAe~ FIVE ACTIVITIES 1. teNaM kAleNaM teNaM samaeNaM rAyagihe nAmaM nagare hotthA, jAva parisA pddigyaa| teNaM kAleNaM teNaM samaeNaM jAva aMtevAsI maMDiyaputte NAmaM aNagAre pagatibhaddae jAva pajjuvAsamANe evaM vayAsI 1. usa kAla, samaya meM 'rAjagRha' nagara thA; vahA~ bhagavAna padhAre yAvat pariSad (dharmakathA sunane AI aura sunakara) vApasa giiN| usa samaya meM bhagavAna ke antevAsI (ziSya) prakRti se bhadra (sarala) maNDitaputra nAmaka anagAra (chaThe gaNadhara) bhagavAna kI paryupAsanA karate hue isa prakAra bole___1. During that period of time there was a city called Rajagriha. Description (as before). Bhagavan Mahavir arrived there. People came out. Bhagavan gave his sermon. People dispersed. During that period of time Mandit-putra Anagar, (the sixth Ganadhar or senior disciple of Bhagavan Mahavir)... and so on up to... paid his homage and obeisance and submittedWan 2.[pra. ] kaI NaM bhaMte ! kiriyAo paNNattAo ? [u.] maMDiyaputtA ! paMca kiriyAo paNNattAo, taM jahA-kAiyA ahigaraNiyA pAosiyA pariyAvaNiyA paannaaivaaykiriyaa| 2. [pra. ] bhagavan ! kriyAe~ kitanI haiM ? [u.] maNDitaputra ! kriyAe~ pA~ca haiM, ve isa prakAra haiM-(1) kAyikI, (2) AdhikaraNikI, (3) prAdveSikI, (4) pAritApanikI, aura (5) prANAtipAtikI kriyaa| 2. (Q.] Bhante ! How many activities (kriya) are there? [Ans.] Mandit-putra ! There are five activities (kriya) (1) Kayiki (bodily or physical activity), (2) Aadhikaraniki (activity involving : instruments), (3) Praadveshiki (hostile action inspired by feelings of anger, aversion and malice), (4) Paaritapaniki (punitive action of _inflicting punishment and pain on others), and (5) Praanatipatiki (act of Wan _harming or destroying life). 3. [pra. ] kAiyA NaM bhaMte ! kiriyA kaivihA paNNattA ? [u. ] maMDiyaputtA ! duvihA paNNattA, taM jahA-aNuvarayakAyakiriyA ya duppauttakAyakiriyA y| 5 5555555555555555555555558 dhI | tRtIya zataka : tRtIya uddezaka (441) Third Shatak : Third Lesson Yin %%%%%% %%%%%%%%% %%%%%%%% %%%%%%%%%%

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3. [pra. ] bhagavan ! kAyikI kriyA kitane prakAra kI hai ? 3 [u. ] maNDitaputra ! kAyikI kriyA do prakAra kI hai, jaise-(1) anuparatakAya kriyA, aura 5 (2) duSprayuktakAya kriyaa| ___ 3. [Q.] Bhante ! Of how many types is bodily or physical activity (kayiki kriya)? __[Ans.] Mandit-putra ! Physical activity (kayiki kriya) is of two types(1) Anuparat-kaaya-kriya (physical activity of a person who has not lved to abstain from sinful activities), and (2) Dushprayukta-kaayakriya (physical activity of a pervert ascetic with sensual and mental cravings). 4. [pra. ] ahigaraNiyA NaM bhaMte ! kiriyA kaivihA paNNattA ? [u. ] maMDiyaputtA ! duvihA paNNattA, taM jahA-saMjoyaNahigaraNAkiriyA ya nivvattaNAhigaraNakiriyA y| 4. [pra. ] bhagavan AdhikaraNikI kriyA kitane prakAra kI hai ? [u. ] maNDitaputra ! AdhikaraNikI kriyA do prakAra kI hai-(1) saMyojanAdhikaraNa kriyA, aura (2) nirvrtnaadhikrnnkriyaa| ____ 4. [Q.] Bhante ! Of how many types is activity involving instruments (aadhikaraniki kriya)? (Ans.] Mandit-putra ! Aadhikaraniki kriya is of two kinds (1) Samyojan-aadhikaranik-kriya (the act of assembling weapon with already made components), and (2) Nirvartan-aadhikaranik-kriya (act of making weapons from scratch). ___5. [pra. ] pAosiyA NaM bhaMte ! kiriyA kaivihA paNNattA ? [u. ] maMDiyaputtA ! duvihA paNNattA, taM jahA-jIvapAosiyA ya ajIvapAosiyA y| 5. [pra. ] bhagavan ! prAdveSikI kriyA kitane prakAra kI hai? ___ [u. ] maNDitaputra ! prAdveSikI kriyA do prakAra kI hai-(1) jIva prAdveSikI kriyA, aura (2) ajIva OM prAdveSikI kriyaa| + 5. [Q.] Bhante ! Of how many types is hostile action (praadveshiki kriya)? 4i [Ans.] Mandit-putra ! Pradveshiki kriya (hostile action) is of two kinds-(1) Jiva-pradveshiki-kriya (hostility towards living being), and (2) Ajiva-pradveshiki-kriya (hostility towards non-living things). OM 6. [pra. ] pAriyAvaNiyA NaM bhaMte ! kiriyA kaivihA paNNattA ? Wan Wan 5555)))))))))))55555555558 | bhagavatIsUtra (1) (442) Bhagavati Sutra (1)

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8455555555555555555))))) ))) ))))))))) a555555555$$$$$$$$$$$$$$$$$$$$$ $$ $$$$$$$$$$$$$$ $$$ OM [u. ] maMDiyaputtA ! duvihA paNNattA, taM jahA-sahatthapAriyAvaNiyA ya parahatthapAriyAvaNiyA y| 6. [pra. ] bhagavan ! pAritApanikI kriyA kitane prakAra kI hai ? __ [u. ] maMDitaputra ! pAritApanikI kriyA do prakAra kI hai-(1) svahastapAritApanikI, aura (2) prhstpaaritaapnikii| ___6. [Q.] Bhante ! Of how many types is punitive action of inflicting punishment and pain on others (paaritapaniki kriya)? ___[Ans.] Mandit-putra ! Paaritapaniki kriya (punitive action) is of two kinds-(1) Svahast-paaritapaniki-kriya (inflicting pain on self and others with one's own hands), and (2) Parahast-paaritapaniki-kriya (causing other person to inflict pain on self and others). 7. [pra. ] pANAivAyakiriyA NaM bhaMte ! kaivihA paNNattA ? ___ [u. ] maMDiyaputtA ! duvihA paNNattA, taM jahA-sahatthapANAivAyakiriyA ya parahatthapANAivAyakiriyA y| 7. [pra. ] bhagavan ! prANAtipAtakriyA kitane prakAra kI hai ? [u. ] maNDitaputra ! prANAtipAta kriyA do prakAra kI hai-(1) svahasta prANAtipAtakriyA, aura (2) parahasta praannaatipaatkriyaa| 4 7. (Q.) Bhante ! Of how many types is act of harming or destroying life 4i (praanatipatiki kriya)? (Ans.] Mandit-putra ! Praanatipat kriya is of two kinds-(1) Svahastpraanatipat kriya (destroying life of self and others with one's own 451 hands), and (2) Parahast-praanatipat kriya (causing other person to 4 4i destroy life of self and others). vivecana : kriyA-jainadRSTi se kriyA kA artha kevala karanA hI nahIM hai, apitu usakA eka artha hai-karmabandha meM Wan kAraNarUpa ceSTA yA pravRtti; phira vaha cAhe kAyika ho, vAcika ho yA mAnasika ho, jaba taka jIva kriyArahita nahIM ho jAtA, taba taka kucha na kucha karmabandhana hotA hI rahatA hai| pA~ca kriyAoM kA artha isa prakAra hai-kAyikI-kAyA meM yA kAyA se hone vaalii| AdhikaraNikI-jisase Wan AtmA kA narakAdi durgatiyoM meM jAne kA adhikAra banatA hai, aisA koI anuSThAna yA kArya athavA talavAra, cakrAdi zastra vagairaha hiMsA ke AdhAra adhikaraNa kahalAte haiM, adhikaraNa se hone vAlI kriyaa| prAdveSikI-pradveSa (matsara) ke nimitta se huI athavA pradveSarUpa kriyaa| pAritApanikI-anya jIvoM ko paritApa yA pIr3A pahu~cAne se fa hone vAlI kriyaa| prANAtipAtikI-prANiyoM ke prANoM kA atipAta (viyoga yA vinAza) se hone vAlI kriyaa| ____ anuparatakAyakriyA-prANAtipAta Adi se sarvathA tyAgavRttirahita prANI kI zArIrika kriyaa| yaha kriyA ma avirata jIvoM ko lagatI hai| duSprayuktakAyakriyA-duSTarUpa (burI taraha) se prayukta zarIra dvArA athavA duSTa prayoga | tRtIya zataka : tRtIya uddezaka (443) Third Shatak: Third Lesson 3555555))))))))))))))))))))5555555555 Wan

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Wan 9555555555555555555555555555555555558 OM vAle manuSyazarIra dvArA huI kriyaa| yaha kriyA pramatta saMyata ko bhI pramAdavaza lagatI hai| saMyojanAdhikaraNakriyA saMyojana kA artha hai-jodd'naa| jaise-pazu-pakSiyoM ko pakar3ane ke lie pRthak-pRthak avayavoM ko jor3akara yantra hai Adi taiyAra karanA, athavA kisI bhI padArtha meM viSa milAkara evaM mizrita padArtha taiyAra krnaa| OM nirvartanAdhikaraNakriyA-talavAra, bI, bhAlA Adi zastroM kA nirmANa karanA nirvartana hai| aisI nirvartanarUpa Wan adhikaraNa kriyaa| jIvaprAdeSikI-apane yA dUsare ke jIva para dveSa karane se lagane vAlI kriyaa| ajIvaprAdeSikI ajIva padArtha para dveSa karane se hone vAlI kriyaa| svahastapAritApanikI-apane hAtha se apane ko, dUsare ko athavA donoM ko-pIr3A phuNcaanaa| parahastapAritApanikI-dUsare ko preraNA dekara yA dUsare ke nimitta se pIr3A meM phuNcaanaa| svahastaprANAtipAtikI-apane hAtha se svayaM apane yA dUsare ke prANoM kA atipAta-(vinAza) krnaa|| parahastaprANAtipAtikI-dUsare ke dvArA yA dUsare ke prANoM kA atipAta krnaa| Elaboration In Jain view kriya (action) does not simply mean to do or to act. In ontological terms it means intent or action that causes bondage of karmas irrespective of its being physical, vocal or mental. As long as a y being does not cease to be active it continues to invite karmic bondage no matter how minute it is. The details of five activities are--(1) Kayiki-activity within or by the 4 body; physical activity. (2) Aadhikaranikiwany activity that qualifies y (adhikar) a soul for ignoble rebirth including that in hell; it also means activity involving instruments (adhikaran) of violence including sword and disc-weapon (chakra). (3) Praadveshiki-hostile action inspired by : feelings of anger, aversion and malice. (4) Paaritapaniki-punitive action of inflicting punishment and pain on others. (5) Praanatipatikiact of harming or destroying (atipaat) life (praan). Anuparat-kaaya-kriya-physical activity of a person who has not resolved to abstain from sinful activities; this applies to beings who have not abstained from violence and other such acts (avirat). Dushprayuktakaaya-kriya-physical activity of a pervert ascetic with sensual and mental cravings; this also applies to a pramatt-samyat (accomplished but negligent) due to negligence or stupor. Samyojan-aadhikaranik-kriyasamyojan means to join or assemble; the act of assembling weapon with already made components, such as a trap for animals or birds; this also includes concocting a poison. Nirvartan-aadhikaranik-kriya-act of making weapons like sword, lance, spear etc. from scratch. Jivapradveshiki-kriya-hostility towards living beings owned by self or others. Ajiva-pradveshiki-kriya-hostility towards non-living things. Svahast-paaritapaniki-kriya-inflicting pain on self and others or both with one's own hands. Parahast-paaritapaniki-kriya-causing other person to inflict pain on self and others or to cause pain in some others | bhagavatIsUtra (1) (444) Bhagavati Sutra (1) 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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* 55 55 5959595959595959595959595959595 95 95 95 95 95 95 95 95 95959595959595958 phaphaphaphaphapha Wan Wan Wan phra name. Svahast-praanatipat kriya-destroying life of self and others with tttttttttttt one's own hands. Parahast-praanatipat kriya-causing other person to destroy life of self and others. (Note-In all aforesaid cases activity or act also includes the acquisition of karmas caused by that activity or act.) 8. [pra. ] pubviM bhaMte! kiriyA pacchA vedaNA ? puvviM vedaNA pacchA kiriyA / [u.] maMDiyaputtA ! puvviM kiriyA, pacchA vedaNA; No puvviM vedaNA, pacchA kiriyA / 8. [.] bhagavan ! kyA pahale kriyA hotI hai, aura pIche vedanA hotI hai ? athavA pahale vedanA hotI hai, pIche kriyA hotI hai ? [u. ] maNDitaputra ! pahale kriyA hotI hai, bAda meM vedanA hotI hai; parantu pahale vedanA ho aura pIche kriyA ho, aisA nahIM hotA / 5 activity next ? 8. [Q.] Bhante ! Is activity first and pain next? or is pain first and [Ans.] Mandit-putra ! It is activity first and pain next, not pain first and activity next? 9. [ pra.] atthi NaM bhaMte ! samaNANaM niggaMthANaM kiriyA kajjai ? [u. ] haMtA, atthi / 9. [ pra. ] bhagavan ! kyA zramaNanirgranthoM ke ( bhI ) kriyA lagatI hai ? ! [ u. ] hA~, unake bhI (kriyA) lagatI hai| 9. [Q.] Bhante ! Is kriya ( acquisition of karmas) applicable (also) to Shraman-nirgranths (Jain ascetics) ? [Ans.] Yes, it is applicable to them also. 10. [ pra. ] kahaM NaM bhaMte ! samaNANaM niggaMthANaM kiriyA kajjai ? [u. ] maMDiyaputtA ! pamAyapaccayA joganimittaM ca, evaM khalu samaNANaM niggaMthANaM kiriyA kajjati / 10. [ pra.] bhagavan zramaNanirgranthoM ke kriyA kisa pratyaya ( nimitta ) se lagatI hai ? [ u. ] maNDitaputra ! pramAda ke kAraNa aura yoga (mana - vacana kAyA kI pravRtti) ke nimitta se, ina do kAraNoM se zramaNanirgranthoM ko kriyA lagatI hai| 10. [Q.] Bhante ! For what reason kriya (acquisition of karmas) is applicable to Shraman-nirgranths (Jain ascetics) ? tRtIya zataka : [Ans.] Mandit-putra ! Kriya (acquisition of karmas) is applicable to F Shraman-nirgranths (Jain ascetics) for two reasons, due to stupor 5 (pramad) and due to yoga (association of mind, speech and body). phaphaphaphapha : tRtIya uddezaka (445) 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95595 8 Third Shatak: Third Lesson phra pha

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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 Ya Ya Ya vivecana : kriyA prathama kyoM ?-kriyA karma kI jananI hai, kyoMki karma kA baMdhana kriyA se hI hotA hai| pahale karma hogA, tabhI usakI vedanA-anubhava (karmaphala bhoga) hogii| ataH kriyA aura vedanA meM kArya-kAraNa bhAva kA sambandha hai| (vRtti, patrAMka 182) zramaNanirgrantha kI kriyA : pramAda aura yoga se-sarvathA virata zramaNoM ko bhI pramAda aura yoga ke nimitta se kriyA lagatI hai; isakA tAtparya yaha hai ki zramaNa jaba upayogarahita (asAvadhAna) athavA pramAdayukta (IrSyAsakta) hokara gamanAdi kriyAe~ karatA hai, taba vaha kriyA pramAdajanya kahalAtI hai| tathA jaba koI zramaNa upayogayukta evaM apramatta hokara gamanAdi kriyAe~ mana-vacana-kAya (yoga) se karatA hai taba vaha airyApathikI kriyA yogajanya kahalAtI hai| ___Elaboration-Why kriya first ?-Kriya (action) is the source of karma because bondage of karmas is caused only by kriya (action), Bondage of karmas comes first, only then its fruits (pain) can be experienced. Thus there is a cause and effect relationship between kriya and pain. (Vritti, leaf 182) ___Kriya of Shraman-nirgranths (Jain ascetics)-Even completely detached ascetics acquire karmas due to stupor and association. This means that when such an ascetic indulges in movement and other actions negligently or in stupor it is called action due to stupor and association. When he does so carefully and free of stupor it is called action exclusively due to association (Iryapathiki kriya). sakriya-akriya jIvoM kI antakriyA TERMINAL ACTIVITY OF ACTIVE AND INACTIVE BEINGS 11. [pra. ] jIve NaM bhaMte ! sayA samiyaM eyai veyai calai phaMdai ghaTTai khubhai udIrai taM taM bhAvaM pariNamai ? [u. ] haMtA, maMDiyaputtA ! jIve NaM sayA samiyaM eyai jAva taM taM bhAvaM prinnmi| 11. [pra. ] bhagavan ! kyA jIva sadA samita (pratikSaNa yA parimita) rUpa se kA~patA hai, vividha rUpa se kA~patA hai, calatA hai (eka sthAna se dUsare sthAna jAtA hai), spandana kriyA karatA (thor3A yA dhImA calatA hai) ghaTTita hotA (sarva dizAoM meM jAtA-ghUmatA) hai, kSubdha (caMcala) hotA hai, udIrita (prabala rUpa se prerita) hotA yA karatA hai; aura AkuMcana-prasAraNarUpa una-una bhAvoM meM pariNata hotA hai ? [u. ] hA~, maNDitaputra ! jIva sadA samita-(parimita) rUpa se kA~patA hai, yAvat una-una bhAvoM meM pariNata hotA hai| ___11. [Q.] Bhante ! Does a living being (jiva) tremble always every moment, tremble various ways, move (from one place to another), pulsate (move little or slowly), move in all directions (ghattit), get agitated (kshubdh), gets intensely inspired (udirit) and accordingly change its state (bhaava) or transform (shrink or expand)? bhagavatIsUtra (1) (446) Bhagavati Sutra (1)

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9555555555555555555555555555555558 SH t t t t t t n t t t hhhhhhhhhhhhhhhhhhhhhhhhhhhhh (Ans.] Yes, Mandit-putra ! A living being (jiva) trembles always every moment... and so on up to... accordingly changes its state (bhaava). 12. [pra. 1 ] jAvaM ca NaM bhaMte ! se jIve sayA samitaM jAva pariNamati tAvaM ca NaM tassa jIvassa aMte aMtakiriyA bhavati ? [u. ] No iNaThe smjhe| [pra. 2 ] se keNaTTeNaM bhaMte ! evaM vuccai-jAvaM ca NaM se jIve sadA samitaM jAva aMte aMtakiriyA / na bhavati ? [u. ] maMDiyaputtA ! jAvaM ca NaM se jIve sayA samitaM jAva pariNamati tAvaM ca NaM se jIve Arabhati / sArabhati samArabhati, AraMbhe vadRti, sAraMbhe vadRti, samAraMbhe vaTTati, ArabhamANe sArabhamANe samArabhamANe, meM AraMbhe vaTTamANe, sAraMbhe vaTTamANe, samAraMbhe vaTTamANe bahUNaM pANANaM bhUtANaM jIvANaM sattANaM dukkhAvaNayAe , soyAvaNayAe jUrAvaNayAe tippAvaNayAe piTTAvaNayAe paritAvaNayAe vaTTati, se teNaTeNaM maMDiyaputtA ! evaM buccati-jAvaM ca NaM se jIve sayA samitaM eyati jAva pariNamati tAvaM ca NaM tassa jIvassa aMte aMtakiriyA // na bhvti| 12. [pra. 1 ] bhagavan ! jaba taka jIva samita rUpa se kA~patA hai, yAvat una-una bhAvoM meM pariNata // hotA hai, taba taka kyA usa jIva kI antima-(maraNa) samaya kI antakriyA (mukti) hotI hai? [u. ] maNDitaputra ! yaha artha samartha nahIM hai; (kyoMki jIva jaba taka kriyAyukta hai, taba taka , antakriyA (mukti) nahIM ho sktii|) [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki jaba taka jIva samitarUpa se sadA kA~patA hai, yAvat taba taka usakI antima samaya kI antakriyA nahIM hotI? [u. ] he maNDitaputra ! jIva jaba taka sadA samitarUpa se kA~patA hai, yAvat una-una bhAvoM meM , pariNata hotA hai, taba taka vaha (jIva) Arambha (hiMsA kI pravatti) karatA hai. saMrambha (hiMsA kA saMkalpa) meM karatA hai, samArambha (paritApa denA) karatA hai; Arambha meM rahatA hai, saMrambha meM rahatA hai, aura samArambha meM rahatA hai| Arambha, saMrambha aura samArambha karatA huA tathA Arambha meM, saMrambha meM aura samArambha meM pravarttamAna jIva, bahuta-se prANoM, bhUtoM, jIvoM aura sattvoM ko duHkha pahu~cAne meM, zoka dene meM, jhUrAne(vilApa karAne meM, rulAne athavA A~sU giravAne meM), piTavAne meM, yA trAsa pahu~cAne meM aura paritApa dene meM pravRtta hotA hai| isalie he maNDitaputra ! isI kAraNa se aisA kahA jAtA hai ki jaba taka jIva sadA samitarUpa se kampita hotA hai, yAvat una-una bhAvoM meM pariNata hotA hai, taba taka vaha jIva, antima samaya (maraNakAla) meM antakriyA nahIM kara sktaa| ____12. [Q. 1] Bhante ! When a living being (jiva) trembles always every moment... and so on up to... accordingly changes its state (bhaava), then fi at the last moment (of his life) does he undergo ant-kriya (the activity; last action or ending cycles of death)? | tRtIya zataka : tRtIya uddezaka (447) Third Shatak: Third Lesson UUU5555555555555555555555558

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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 41 $1 1 1 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 41 41 41 41 41 41 41 454 (Ans.) Mandit-putra ! That is not correct. (because as long as a jiva has activity, terminal-activity is not possible) (Q. 2] Bhante ! Why is it said that as long as a living being (jiva) trembles always every moment... and so on up to... accordingly changes its state (bhaava), he cannot at the last moment (of his life) undergo ant kriya (the terminal-activity)? [Ans.) O Mandit-putra ! As long as a living being (jiva) trembles always every moment... and so on up to... accordingly changes its state (bhaava), he continues to indulge in violent or sinful activities (aarambh), resolve to indulge in sinful activity (samrambh), and acts of tormenting (samaarambh); he lives doing violent or sinful activities (aarambh), resolving to indulge in sinful activity (samrambh), and doing acts of tormenting (samaarambh). While indulging in violent or sinful activities y (aarambh), resolving to indulge in sinful activity (samrambh), and ! indulging in acts of tormenting (samaarambh); while living doing violent or sinful activities (aarambh), resolving to indulge in sinful activity (samrambh), and doing acts of tormenting (samaarambh) a living being causes misery and grief to, as well as beats and torments many praan, bhoot, jiva and sattva (beings, organisms, souls and entities) making them wail, shed tears. That is why, O Mandit-putra ! It is said that as long as a living being (jiva) trembles always every moment... and so on up to... accordingly changes its state (bhaava), he cannot at the last moment (of his life) undergo ant-kriya (the terminal-activity) 93. [9. ] tita vista! Hell H144 yefatura at a ha forefat ? [3.] Eti, ifsayarl ! sia di prel aftrei ore in forfai 13. [pra. ] bhagavan ! jIva sadaiva (zAzvatarUpa se) samitarUpa se hI kampita nahIM hotA, yAvat unauna bhAvoM meM pariNata nahIM hotA? [3.] ET, POST ! Pa het as farg affay at nanga Frei FIAT, 979 19-39 bhAvoM meM pariNata nahIM hotaa| (arthAt-jIva eka dina kriyArahita bhI ho sakatA hai|) 13. (Q.) Bhante ! A living being (jiva) does not tremble always every moment... and so on up to... accordingly does not change its state (bhaava)? [Ans.] Yes, Mandit-putra ! A living being (jiva) does not tremble always every moment... and so on up to... accordingly does not change its state (bhaava). (In other words, a being may be devoid of all activity y some day.) b t y t t t t t b t b b b b b b 451 451 451 41 5 made (?) ( 448 ) Bhagavati Sutra (1)

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Wu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ! 14. [pra. 1 ] jAvaM ca NaM bhaMte ! se jIve no eyati jAva no taM taM bhAvaM pariNamati tAvaM ca NaM tassa jIvassa aMte aMtakiriyA bhavati ? [u. ] haMtA, jAva bhvi| [pra. 2 ] se keNaTTeNaM bhaMte ! jAva bhavati ? [u. ] maMDiyaputtA ! jAvaM ca NaM se jIve sayA samiyaM No eyati jAva No pariNamai tAvaM ca NaM se jIve no Arabhati, no sArabhati, no samArabhati, no AraMbhe vaTTai, No sAraMbhe vaTTai, No samAraMbhe vaTTai, aNArabhamANe, asArabhamANe, asamArabhamANe, AraMbhe avaTTamANe, sAraMbhe avaTTamANe, samAraMbhe avaTTamANe bahUNaM pANANaM, bhUtANaM, jIvANaM, sattANaM adukkhAvaNayAe jAva aparitAvaNayAe vtttti|| 14. [pra. 1 ] bhagavan ! jaba vaha jIva sadA ke lie samitarUpa se kampita nahIM hotA, yAvat una-una bhAvoM meM pariNata nahIM hotA; taba kyA usa jIva kI antima samaya meM antakriyA (mukti) nahIM ho jAtI? [u. ] hA~, (maNDitaputra !) aise jIva kI antima samaya meM antakriyA (mukti) ho jAtI hai| [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA hai ki aise jIva kI antakriyA-mukti ho jAtI hai ? [u. ] maNDitaputra ! jaba vaha jIva sadA (ke lie) samitarUpa se bhI kampita nahIM hotA, yAvat unauna bhAvoM meM pariNata nahIM hotA, taba vaha jIva Arambha nahIM karatA, saMrambha nahIM karatA evaM samArambha bhI nahIM karatA, aura na hI vaha jIva Arambha meM, saMrambha evaM samArambha meM pravRtta hotA hai| Arambha, saMrambha aura samArambha nahIM karatA huA tathA Arambha, saMrambha aura samArambha meM pravRtta na hotA huA jIva, bahuta-se prANoM, bhUtoM, jIvoM aura sattvoM ko duHkha pahu~cAne meM yAvat paritApa utpanna karane meM pravRtta (yA nimitta) nahIM hotaa| 14. [Q. 1] Bhante ! When a living being (jiva) does not tremble always every moment... and so on up to... accordingly does not change its state (bhaava), then at the last moment (of his life) does he undergo ant-kriya (the terminal-activity or liberation)? [Ans.] Yes (Mandit-putra!) That is correct... and so on up to... at the last moment (of his life) he undergoes ant-kriya (the terminal-activity or liberation). (Q. 2] Bhante ! Why is it said that at the last moment he undergoes ant-kriya (the terminal-activity or liberation) ? [Ans.] O Mandit-putra ! As long as a living being (jiva) does not tremble always every moment... and so on up to... accordingly does not change its state (bhaava), he does not continue to indulge in violent or sinful activities (aarambh), does not resolve to indulge in sinful activity (samrambh), and avoids acts of tormenting (samaarambh); he does not | tRtIya zataka : tRtIya uddezaka (449) Third Shatak: Third Lesson

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55555555555555555555555555555555 live doing violent or sinful activities (aarambh), resolving to indulge in sinful activity (samrambh), and doing acts of tormenting (samaarambh). While not indulging in violent or sinful activities (aarambh), not resolving to indulge in sinful activity (samrambh), and not indulging in acts of tormenting (samaarambh); while not living doing violent or sinful activities (aarambh), not resolving to indulge in sinful activity (samrambh), and not doing acts of tormenting (samaarambh) that living being does not cause misery... and so on up to... torment many praan, bhoot, jivq, and sattva (beings, organisms, souls and entities). [pra. 3 ] se jahAnAmae kei purise sukkaM taNahatthayaM jAtateyaMsi pakkhivejjA, se nUNaM maMDiyaputtA ! se sukke taNahatthae jAyateyaMsi pakkhitte samANe khippAmeva masamasAvijjai ? [u. ] haMtA, msmsaavijji| [pra. 4 ] se jahAnAmae kei purise tattaMsi ayakavallaMsi udayabiMdu pakkhivejjA, se nUNaM maMDiyaputtA ! se udayabiMdU tattaMsi ayakavallaMsi pakkhitte samANe khippAmeva viddhaMsamAgacchai ? [u. ] haMtA, viddhNsmaagcchi| [pra. 3 ] (bhagavAna-) jaise, (kalpanA karo), koI puruSa sUkhe ghAsa ke pUle ko agni meM DAle to kyA maNDitaputra vaha sUkhe ghAsa kA pUlA agni meM DAlate hI zIghra jala jAtA hai ? [u. ] (maNDitaputra-) hA~, bhagavan ! vaha zIghra hI jala jAtA hai| [pra. 4 ] (bhagavAna-) (kalpanA karo) jaise koI puruSa tape hue lohe ke kar3Aha para pAnI kI bUMda DAle to kyA maNDitaputra ! tape hue lohe ke kar3Aha para DAlI huI vaha jalabindu avazya hI zIghra naSTa ho jAtI hai ? [u. ] (maNDitaputra-) hA~, bhagavan ! vaha jalabindu zIghra naSTa ho jAtI hai| [Q.3] (Bhagavan-) For example (consider) a man throws a bundle of hay in fire; Mandit-putra ! Does it not burn at once ? [Ans. (Mandit-putra-) Yes, Bhante ! It at once burns. [Q.4] (Bhagavan-) For example (consider) a man pours a drop of water on a red hot pan; Mandit-putra ! Does it not evaporate at once ? [Ans.] (Mandit-putra-) Yes, Bhante ! It at once evaporates. [5] se jahAnAmae harae siyA puNNe puNNappamANe volaTTamANe vosaTTamANe samabharaghaDattAe ciTThati ? haMtA citttthti| ahe NaM kei purise taMsi harayaMsi egaM mahaM nAvaM sattAsavaM sayacchidaM ogAhejjA, se nUNaM maMDiyaputtA ! sA nAvA tehiM AsavaddArehiM ApUremANI ApUremANI puNNA puNNappamANA volaTTamANA vosaTTamANA samabharaghaDattAe ciTThati ? haMtA citttthti| bhagavatIsUtra (1) (450) Bhagavati Sutra (1) |

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**********************************ti ahe NaM kei purise tIse nAvAe savvato samaMtA AsavaddArAiM pihei, pihittA nAvA - ussiMcaNaeNaM udayaM ussiMcijjA, se nUNaM maMDiyaputtA ! sA nAvA taMsi udayaMsi ussittaMsi samANaMsi khippAmeva uDDha uddAti ? haMtA, uddAti / evAmeva maMDiyaputtA ! attattAsaMvuDassa aNagArassa iriyAsamiyassa jAva guttabaMbhayArissa, AuttaM gacchamANassa ciTTamANassa nisIyamANassa tuyaTTamANassa, AuttaM vattha - paDiggaha- kaMbala - pAdapuchaNaM gehamANassa, nikkhivamANassa jAva cakkhupamhanivAyamavi vemAyA suhumA iriyAvahiyA kiriyA kajjai / sA paDhamasamayabaddhapuTThA bitiyasamayaveiyA taiyasamayanijjariyA, sA baddhA - puTThA, udIriyA, vediyA nijjiNNA sekAle akammaM vAvi bhavati / se teNaTTheNaM maMDiyaputtA ! evaM vuccati - jAvaM ca NaM se jIve sayA samitaM no eyati jAva aMte aMtakiriyA bhavati / [ 5 ] (bhagavAna) (mAna lo) 'koI eka sarovara hai, jo jala se pUrNa ho, pUrNa mAtrA meM pAnI se bharA ho, pAnI se labAlaba bharA ho, bar3hate hue pAnI ke kAraNa usameM se pAnI chalaka rahA ho, pAnI se bhare hue ghar3e ke samAna kyA usameM pAnI vyApta hokara rahatA hai ?" ( maNDitaputra - ) hA~, bhagavan ! usameM pAnI vyApta hokara rahatA hai| (bhagavAna) aba usa sarovara meM koI puruSa, saikar3oM choTe-bar3e utAra de, to kyA maNDitaputra ! vaha naukA una chidroM dvArA pAnI chidroM vAlI eka bar3I naukA ko bharatI - bharatI jala se paripUrNa ho hai ? pUrNa mAtrA meM usameM pAnI bhara jAtA hai ? pAnI se vaha labAlaba bhara jAtI hai ? usameM pAnI bar3hane se chalakane lagatA hai ? (aura anta meM) vaha (naukA) pAnI se bhare ghar3e kI taraha sarvatra pAnI se vyApta ho jAtI hai ? ( maNDitaputra - ) hA~, bhagavan ! vaha pUrvokta prakAra se jala se pUrNa bhara jAtI hai| ( bhagavAna - ) yadi koI puruSa usa naukA ke samasta chidroM ko cAroM ora se banda kara de, aura vaisA karake naukA kI ulIcanI (pAnI ulIcane ke upakaraNavizeSa ) se pAnI ko ulIca de (jala ke Upara uThane ko roka de to he maNDitaputra ! naukA ke pAnI ko ulIca kara khAlI karate hI kyA vaha naukA zIghra hI pAnI ke Upara A jAtI hai ? (maNDitaputra - ) hA~, bhagavan ! ( vaisA karane se, vaha turanta ) pAnI ke Upara A jAtI hai| (bhagavAna - ) hA~, maNDitaputra ! isI taraha apanI AtmA dvArA AtmA meM saMvRta (saMyata) hue, IryAsamiti Adi pA~ca samitiyoM se samita tathA manogupti Adi tIna guptiyoM se gupta brahmacarya kI nau guptiyoM se gupta upayogapUrvaka gamana karane vAle, Thaharane vAle, baiThane vAle, karavaTa badalane vAle tathA vastra, pAtra, kambala, pAdaproJchana, rajoharaNa (Adi dharmopakaraNoM) ko upayoga ke sAtha uThAne aura rakhane vAle anagAra ko bhI akSinimeSa- (A~kha kI palaka jhapakAne) mAtra samaya meM vimAtrApUrvaka (vividha mAtrA vAlI ) thor3I-sI bhI sUkSma IryApathikI kriyA lagatI hai| vaha (kriyA) prathama samaya meM baddha - spRSTa, dvitIya samaya meM vedita aura tRtIya samaya meM nirjINa (kSINa) ho jAtI hai| (arthAt- ) vaha baddha-spRSTa, udIrita, vedita aura nirjIrNa tRtIya zataka : tRtIya uddezaka (451) Third Shatak: Third Lesson phra

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94 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9559595959595 kriyA bhaviSyatkAla meM akarmarUpa bhI ho jAtI hai| isI kAraNa se, he maNDitaputra ! aisA kahA jAtA hai ki jaba vaha jIva sadA (ke lie) samitarUpa se bhI kampita nahIM hotA, yAvat una-una bhAvoM meM pariNata nahIM hotA, taba antima samaya meM (jIvana ke anta meM) usakI antakriyA (mukti) ho jAtI hai| [5] (Bhagavan-) For example (consider) there is a pond filled with water, full to its capacity, full to its brim, and with an inflow of water it is about to overflow just like a pitcher full of water. Does water pervade it? (Mandit-putra-) Yes, Bhante! Water pervades it. (Bhagavan-) Now (consider) some person places a large boat with hundreds of small and large holes in the pond. Then, Mandit-putra ! With water leaking in through those holes, does that boat not get filled with water, full to its capacity, full to its brim and about to overflow just like a pitcher full of water. Does water pervade it? (Mandit-putra-) Yes, Bhante ! Water pervades it. (Bhagavan-) Now (consider) some person plugs all the wholes from all sides and bails out all the water with a bucket, then, O Mandit-putra ! Does that boat not rise up and float as soon as all the water is bailed out? (Mandit-putra-) Yes, Bhante! It rises up and floats (as soon as that is done). (Bhagavan-) Indeed, Mandit-putra! In the same way even an ascetic who has restrained his self within his soul, who observes all the five self-regulations (samiti) including that of movement, who practices three restraints including that of mind as well as the nine related to celibacy, who is careful in all his activities including those of moving, stopping, sitting, turning and handling (lifting and placing) his dress, bowls, blanket, napkin and broom (and other ascetic equipment), is liable to a minute indeterminate quantum of subtle Iryapathiki kriya (infinitesimal karmic bondage due to careful movement) due to negligence just for a moment. This kriya (karmic bondage) gets touched and bonded during the first Samaya, experienced during the second Samaya and shed during the third Samaya. (This means that-) the said touched-bonded-experienced-shed kriya turns into non-karma in the (immediate) future. That is why, O Mandit-putra ! It is said that as long as a living being (jiva) does not tremble always every moment... and so on up to... accordingly does not change its state (bhaava), he does at the last moment (of his life) undergo ant-kriya (the terminal-activity or liberation). bhagavatIsUtra (1) (452) 555555555555555555 Bhagavati Sutra (1)

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) )) )) )) )) )) ))) ) )) )) ) ) ) ) ) Wan vivecana : prastuta sUtroM (sUtra 11 se 14 taka) meM pratipAdita tathyoM kA sAra isa prakAra hai-(1) jaba taka // jIva kampana, calana, spandana, bhramaNa, kSobhana, udIraNa Adi vividha kriyAe~ karatA hai, taba taka usa jIva ko antakriyA nahIM ho sakatI, kyoMki ina kriyAoM ke kAraNa jIva Arambha, saMrambha, samArambha meM pravartamAna hokara / OM nAnA jIvoM ko duHkha pahu~cAtA evaM pIr3ita karatA hai| ataH kriyA se karmabandha hote rahane ke kAraNa vaha akarmarUpa hai (kriyArahita) nahIM ho sktaa| (2) jIva sadA ke lie kriyA na kare, aisI sthiti A sakatI hai aura jaba aisI sthiti AtI hai, taba vaha ke sarvathA kriyArahita hokara antakriyA (mukti) prApta kara sakatA hai| E (3) jaba kriyA nahIM hogI taba kriyAjanita AraMbhAdi nahIM hogA, aura na hI usake phalasvarUpa karmabandha hogA, tathA ba~dhe hue zukladhyAna rUpa Adi se zIghra hI bhasma ho jaayeNge| aisI akarmasthiti meM antakriyA hogii| ma ise ThIka se samajhAne ke lie tIna dRSTAnta diye haiM-(1) prathama ghAsa ke sUkhe pUloM kA, (2) dUsarA tape hue kar3Aha kA (donoM kA bhAva zukladhyAna sthita AtmA ke ba~dhe karma bhasmasAt ho jAte haiM), aura (3) tIsarA dRSTAnta, OM sacchidra naukA kaa| tIsare dRSTAnta kA tAtparya isa prakAra hai jaise, koI vyakti naukA ke samasta chidroM ko banda kara Wan naukA meM bhare hue sAre pAnI ko ulIcakara bAhara nikAla de to vaha naukA turanta pAnI ke Upara A jAtI hai; + isI prakAra AsravarUpa chidroM dvArA karmarUpI pAnI se bharI huI jIvarUpI naukA ko, koI Atma-saMvRta evaM upayogapUrvaka samasta kriyA karane vAlA anagAra AsravadvAroM (chidroM) ko banda kara detA hai aura nirjarA dvArA + saMcita karmoM ko rikta kara detA hai, aisI sthiti meM kevala airyApathikI kriyA use lagatI hai, vaha bhI prathama samaya meM ma baddha-spRSTa hotI hai, arthAt prathama samaya meM vaha karma rUpa se pariNata hotI hai, isalie yaha 'baddha' aura jIvapradezoM ke sAtha usakA 'sparza' hotA hai isalie vaha 'spRSTa' kahalAtI hai| dvitIya samaya baddha karma kA vedana hotA hai, tRtIya OM samaya meM usakI nirjarA ho jAtI hai| isa prakAra kI akriya-Asravarahita akarmarUpa sthiti meM jIvarUpI naukA 5 Upara Akara tairatI hai| vaha kriyArahita vyakti saMsArasamudra se tirakara antakriyArUpa mukti pA letA hai| (TIkAnuvAda sahita paM. becaradAsa jI, khaNDa 2, pRSTha 76-80) IriyAvahiyA = kevala kaSAya zUnya yogoM se hone vAlI IryApathikI kriyaa| upazAntamoha, kSINamoha aura sayogIkevalI 11, 12 va 13veM guNasthAnavartI vItarAgoM meM jaba taka aisI sUkSma IryApathikI kriyA rahatI hai, taba taka unake sAtAvadenIya karmabandha hotA hai| Elaboration-The gist of the information contained in the aforesaid aphorisms (11 to 14) is (1) As long as a living being trembles, pulsates, moves in all directions, gets agitated, gets intensely inspired, he is unable to undergo the terminal activity (liberation) because he continues to indulge in violent or sinful activities (aarambh), resolve to indulge in 4 sinful activity (samrambh), and acts of tormenting (samaarambh) 41 $i causing misery to many living beings. This leads to continued bondage of karmas and the state of absence of karmas cannot be achieved. 5 (2) The state of absence of all activity can be attained. When a being reaches that stage he may become absolutely inactive and undergo terminal activity (liberation). )) ) ) )) ) ) ) ) ) )) ) )) ))) )) )) maepha e ) ma Wan ) tRtIya zataka : tRtIya uddezaka (453) Third Shatak : Third Lesson ja

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55555555555555555555555555555555555 (3) In absence of any activity there would be no entailing sin and no consequential bondage of karmas. The already bonded karmas will soon be destroyed by pious meditation (shukla dhyan). Such state of absence of karmas will lead to ant-kriya. In order to elaborate this three examples have been given-(1) First is of bundle of hay, and (2) the second is that of red hot pan. (Both the examples explain the vanishing of karmas of a soul indulging in pure or pious meditation.) (3) The third example is of a boat with holes. It conveys that when a person plugs all holes in a boat and bails out all water from it, the boat at once rises and floats. Likewise when a self-restrained ascetic indulges carefully in all activities, plugs the holes in the form of sources of inflow of karmas (ashravadvar) in the boat that is a living being (soul) and bails out the karmas through nirjara (shedding), he is only liable to Iryapathiki kriya (infinitesimal karmic bondage due to careful movement). This kriya (karmic bondage) gets touched and bonded during the first Samaya. In other words, during the first moment it is translated into karmas and touches the soul-space-points. In the second Samaya the so bonded karmas are experienced or suffered. And during the third Samaya they are shed. This way the non-active and karma-free boat that is soul rises and floats. That absolutely inactive individual crosses the ocean of mundane existence and undergoes terminal activity to attain liberation. (Tika with translation by Pt. Bechardas, part-2, pp. 76-80) Iriyavahiya (iryapathiki kriya)-Careful movement with passionless association (yoga). As long as such subtle careful activity continues in the detached souls (Vitarag) at the 11th, 12th and 13th Gunasthans (levels of spiritual ascendance or level of purity of soul); i.e. Upashantamoha (having pacified fondness), Ksheen-moha (having destroyed fondness) and Sayogi (having association) Kevali; they have bondage of Satavedaniya karmas (pleasure causing karmas). pramattasaMyata aura apramattasaMyata PRAMATTASAMYAT AND APRAMATTASAMYAT 15. [.] pamattasaMjayassa NaM bhaMte ! pamattasaMjame vaTTamANassa savvA vi ya NaM pamattaddhA kAlato ahaferi alfa? [ u. ] maMDiyaputtA ! egajIvaM paDucca jahantreNaM ekkaM samayaM ukkoseNaM desUNA puvyakoDI / NANAjIve paDucca savvaddhA / 15. [ pra. ] bhagavan ! pramattasaMyama kA pAlana karate hue pramattasaMyamI kA saba kAla kitanA hotA hai ? bhagavatIsUtra (1) (454) 5555555555555555555555555555555 Bhagavati Sutra (1)

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 phra [u.] maNDitaputra ! eka jIva kI apekSA jaghanya eka samaya aura utkRSTa dezona pUrvakoTi-kAla 5 itanA pramattasaMyama kA kAla hotA hai| aneka jIvoM kI apekSA sarvakAla (sarvAddhA) hotA hai / Wan 15. [Q.] Bhante ! What is the complete duration of negligent restraint 5 (pramatt samyam) of an accomplished but negligent (pramatt samyat) ascetic ? [u. ] maMDiyaputtA ! egajIvaM paDucca jahantreNaM aMtomuhuttaM, ukkoseNaM puvvakoDI desUNA / NANAjIve paDucca savvaddhaM / [Ans.] Mandit-putra! With reference to a single being the complete duration of negligent restraint (pramatt samyam) is minimum one Wan Samaya and maximum slightly more than one Purva-koti (a metaphoric unit of time). With reference to many beings it is all-time (sarvaddha ). 16. [pra.] appamattasaMjayassa NaM bhaMte ! appamattasaMjame vaTTamANassa savvA vi ya NaM appamattaddhA kAlato kevacciraM hoti ? sevaM bhaMte ! 2tti bhagavaM maMDiyaputte aNagAre samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA namaMsittA saMjameNaM tavasA appANaM bhAvemANe viharai / 16. [ pra. ] bhagavan ! apramattasaMyama kA pAlana karate hue apramattasaMyamI kA saba milAkara apramattasaMyamakAla kitanA hotA hai ? 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai !' yoM kahakara bhagavAna maNDitaputra anagAra zramaNa bhagavAna mahAvIra svAmI ko vandana - namaskAra karate haiN| vandana - namaskAra kara ve saMyama aura tapa se apanI AtmA ko bhAvita karate hue vicaraNa karane lage / 16. [Q.] Bhante ! What is the complete duration of non-negligent (alert) restraint (apramatt samyam) of an accomplished and alert (apramatt samyat) ascetic ? [Ans.] Mandit-putra ! With reference to a single being the complete duration of negligent restraint (pramatt samyam) is minimum one Antarmuhurt (less than 48 minutes) and maximum slightly more than one Purva-koti (a metaphoric unit of time). With reference to many beings it is all-time (sarvaddha). [u. ] maNDitaputra ! eka jIva kI apekSA jaghanya antarmuhUrtta aura utkRSTa dezona pUrvakoTi hotA hai| phra aneka jIvoM kI apekSA sarvakAla hotA hai| "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. tRtIya zataka : tRtIya uddezaka 25559555 5 5 5 5 5 5 5 5 5 5 555955 5 5 5 5 55 5 5 5 5 5 5 5 5 5 55 55492 (455) phaphaphaphaphaphaphaphaphaphaphaphaphapha Third Shatak: Third Lesson Wan Wan Wan

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ka ))))))5555555555555555555 vivecana : pramattasaMyama kA kAla-pramattasaMyama prApta karane ke pazcAt yadi turanta eka samaya bItane para hI pramattasaMyamI kI mRtyu ho jAye, isa apekSA se pramattasaMyamI kA jaghanyakAla eka samaya kahA hai| ___ apramattasaMyama kA jaghanyakAla-antarmuhUrta isalie batAyA gayA hai ki apramatta guNasthAnavartI jIva antarmuhUrta ke bIca meM maratA nahIM hai| upazamazreNI karatA huA jIva bIca meM hI kAla kara jAye isake lie jaghanyakAla antarmuhUrta kA batAyA hai| isakA utkRSTa dezona pUrvakoTi kAla kevalajJAnI kI apekSA se batAyA gayA hai| kyoMki kevalI bhI apramattasaMyata kI gaNanA meM Ate haiN| chaThe guNasthAna se Upara ke sabhI guNasthAna apramattasaMyata haiN| Elaboration-Duration of pramatt samyat--The minimum duration of negligent restraint (pramatt samyam) has been indicated as one Samaya keeping in view that an ascetic may die immediately on reaching the level of pramatt samyam. The minimum duration of alert-restraint (pramatt samyam) has been indicated as one Antarmuhurt keeping in view that an ascetic does not die within one Antarmuhurt of reaching the level of apramatt samyam. A soul rising the levels of pacification of karmas (upasham shreni) in the process, that is the reason the minimum duration is stated as one Antarmuhurt. The maximum duration of slightly more than one Purvakoti is in context of an omniscient, who too falls in the category of apramatt samyat. All the Gunasthans higher than the sixth one refer to the apramatt samyats. lavaNasamudra meM vRddhi-hAni kAraNa CAUSE OF EBB AND TIDE IN LAVAN SAMUDRA 17. [pra. ] 'bhaMte ! tti bhagavaM gotame samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA namaMsittA evaM vayAsi-kamhA NaM bhaMte ! lavaNasamudde cAuddasa-'TTamuddiThThapuNNamAsiNIsu atireyaM vahati vA hAyati vA ?' [u. ] lavaNasamuddavattavvayA neyavvA jAva loydvitii| jAva loyaannubhaave| sevaM bhaMte ! sevaM bhaMte ! tti jAva vihrti| // taie sae : taio uddeso samatto // 17. [pra. ] 'he bhagavan !' yoM kahakara bhagavAna gautama ne zramaNa bhagavAna mahAvIra svAmI ko vandananamaskAra kiyaa| vandana-namaskAra karake isa prakAra pUchA-'bhagavan ! lavaNasamudra; caturdazI, aSTamI, amAvasyA aura pUrNamAsI; ina cAra tithiyoM meM kyoM adhika bar3hatA yA ghaTatA hai ?' [u. ] he gautama ! jIvAbhigamasUtra meM lavaNasamudra ke sambandha meM jaisA kahA hai, vaisA yahA~ bhI jAna lenA cAhie; yAvat 'lokasthiti' se lokAnubhAva' zabda taka kahanA caahie| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara yAvat gautama svAmI vicaraNa karate haiN| bhagavatIsUtra (1) (456) Bhagavati Sutra (1) 955555555555555555555555555

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lavaNa samudra meM nala kI hAni-vRddhi LACK Upara uchalatI lahareM AAAAA HTTTA 567 yapaka valayAmukha / mukhavistAra 10 hajAra yo. 50 bhAga jala uttara laghu pAtAla kalaza bhAga jalavAyu -eka lAkha yojana uMDAI + laghu pAtAla kalaza mahApAtAla bhAga vAyu kalaza pazcima + pUrva talavistAra : 10 hajAra yo. dakSiNa N.jainelibrary.org 13

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ba phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha citra paricaya- 13 lavaNa samudra meM hAni-vRddhi kA kAraNa gautama svAmI ne pUchA- bhaMte ! caturdazI, aSTamI, amAvasyA tathA pUrNamAsI kI tithiyoM meM lavaNa samudra kA jala ghaTatA-bar3hatA kyoM hai ? Illustration No. 13 uttara meM bhagavAna ne kahA- gautama ! lavaNa samudra meM cAroM dizAoM meM cAra mahApAtAla kalaza haiN| jinake nAma hai- (1) valaya mukha (pUrva), (2) Izvara (uttara), (3) yUpaka (pazcima) aura (4) ketuka (dakSiNa) / 5 ye sabhI 1 lAkha yojana gahare (U~ce ) haiN| jinake eka bhAga meM nIce vAyu, madhya bhAga meM jala evaM vAyu tathA 5 UparI bhAga meM jala bharA rahatA hai| inake atirikta 7884 choTe-choTe pAtAla kalaza bhI cAroM dizAoM meM haiM / ukta cAroM tithiyoM meM nIce kI vAyu meM jaba vikSobha paidA hotA hai, taba vaha jala Upara uchalatA hai| isI kAraNa jala meM vRddhi hotI hai| jaba vAyu nikalatA hai, taba hAni hotI hai / kabhI-kabhI lavaNa samudra meM kinhIM kAraNoM se vizeSa vikSobha utpanna hotA hai to usake jala kI lahareM (zikhA) solaha hajAra yojana U~cAI taka bhI calI jAtI haiN| parantu kabhI apanI sImA se bAhara nikalakara jambUdvIpa ko DubotI nahIM hai, kyoMki yahA~ 5 arihaMta, bhAvitAtmA zramaNa Adi mahApuruSoM kA vicaraNa hotA hai| unake prabhAva se samudra kA jala apanI sImA kA ullaMghana nahIM kara pAtA / citra meM cAra mahApAtAla kalaza tathA zeSa laghu pAtAla kalaza dikhAye haiM / - zataka 3, u. 3, sUtra 17 (saMdarbha : jIvAbhigama sUtra) CAUSE OF EBB AND TIDE IN LAVAN SAMUDRA Gautam Swami asked-'Bhante! Why Lavan Samudra rises and falls on fourteenth, eighth, amavasya and purnamasi days of a fortnight? Bhagavan replied-Gautam ! There are four Mahapatal Kalash in Lavan Samudra in all the four directions. There names are f ( 1 ) Valayamukh (east ), ( 2 ) Ishvar (north ), ( 3 ) Yupak (west) and (4) Ketuk 5 f (south). Each of these is one hundred thousand Yojans deep (high). The flower most portion of these contains air, the middle portion contains air and water and the upper portion contains only water. Besides these there are 7884 smaller Kalash too in all directions. Air disturbance in the lower most portions of these causes rise of water during the said dates. When the air moves out there is a fall. Sometimes for some reason when there is great disturbance in Lavan Samudra the height of its waves reaches up to sixteen thousand Yojans. However, these upheavals do not inundate Jambu continent. This is because here great souls like Arihants and sagacious ascetics move about. Due to their influence the water of the sea does not cross its limit. The illustration shows four Mahapatal Kalash and other small Kalash (pitcher like areas) -Shatak 3, lesson 3, Sutra 17 (Ref. Jivabhigam Sutra) 245 95 96 95 5 5 5 5 5 5 5 5 5 5 5 5 5 59595955 59595955555 5 55 5 5 5 5 55 5 59595952 phra Wan Wan Wan Wan Wan Wan Wan

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255555555555 5 5 555 55 5 55 5 5 5 5 5 5 55 5 5 55 - phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 17. [Q.] 'Bhante !' Addressing thus Gautam paid homage and obeisance to Bhagavan Mahavir and asked-'Bhante ! Why Lavan Samudra rises and falls excessively on these four days of a fortnight-fourteenth, eighth, new-moon day (amavasya) and full-moon day (purnamasi)? [Ans.] Gautam ! In this regard repeat what has been stated in Jivabhigam Sutra about Lavan Samudra... and so on up to... the words Lokasthiti to Lokanubhaava. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : vRddhi-hAni kA kAraNa - jIvAbhigamasUtrAnusAra caturdazI Adi tithiyoM meM vAyu ke vikSobha se 5 lavaNasamudrIya jala meM vRddhi-hAni hotI hai, kyoMki lavaNasamudra ke bIca meM cAroM dizAoM meM cAra mahApAtAlakalaza haiM, jinakA pratyeka kA parimANa 1 lAkha yojana hai| usake nIce ke vibhAga meM vAyu hai, bIca ke vibhAga meM jala aura vAyu hai aura Upara ke bhAga meM kevala jala hai| ina cAra mahApAtAla kalazoM ke atirikta aura bhI 7,884 choTe-choTe phra pAtAlakalaza haiM, jinakA parimANa eka-eka hajAra yojana kA hai, aura unameM bhI kramazaH vAyu, jalavAyu aura jala pha haiN| inameM vAyu - vikSobha ke kAraNa ina tithiyoM meM jala meM bar3ha-ghaTa hotI hai| dasa hajAra yojana caur3I lavaNasamudra kI zikhA hai, tathA usakI U~cAI 16 hajAra yojana hai, usake Upara Adhe yojana meM jala kI vRddhi-hAni hotI hai| arihanta Adi mahApuruSoM ke prabhAva se lavaNasamudra, jambUdvIpa ko nahIM DubA pAtA tathA lokasthiti yA lokaprabhAva hI aisA hai / (jIvAbhigamasUtra 324-325, patrAMka 304-305), spaSTatA ke lie saMlagna dekheN| // tRtIya zataka : tRtIya uddezaka samApta // (457) 5 Wan Elaboration-Cause of ebb and tide-According to Jivabhigam Sutra the rise and fall in Lavan Samudra (Salt Sea) on the aforesaid dates is due to air-disturbance. This is because there are four Mahapatal Kalash (gigantic pitcher shaped areas) in Lavan Samudra in all the four directions. Size of each of these is equivalent to one hundred thousand Wan Yojans. The lower most portion of these contains air, the middle portion contains air and water and the upper portion contains only water. Besides 5 these Mahapatal Kalash, there are 7,884 smaller Mahapatal Kalash too, 5 having a dimension of one thousand Yojans each. They too have air, airwater, and water in the aforesaid order. Air disturbance in these giant pitchers causes rise and fall of water during the said dates. The width of the shikha (edge or surface portion) of Lavan Samudra is ten thousand Yojans and its height is sixteen thousand Yojans. The said rise and fall is confined only to the top most half Yojan of this surface. It is due to the influence of great souls like Arihants that these upheavals do not inundate Jambu continent. Also, the structure and conditions of Lok is such. (Jivabhigam Sutra 324-325, leaves 304-305. For clarity see illustration) * END OF THE THIRD LESSON OF THE THIRD CHAPTER. pha tRtIya zataka : tRtIya uddezaka Third Shatak: Third Lesson phra Wan Wan Wan phra

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B )))) )))))))))))))))) ) )))))) tRtIya zataka : caturtha uddezaka THIRD SHATAK (Chapter Three) : FOURTH LESSON yAna YAAN VEHICLE) anagAra kI vaikriyazakti POWER OF TRANSMUTATION OF AN ASCETIC 1. [pra. ] aNagAre NaM bhaMte ! bhAviyappA devaM veubviyasamugyAeNaM samohayaM jANarUveNaM jAyamANaM jANai pAsai ? [u. ] goyamA ! atthegaie devaM pAsai, No jANaM pAsai 1, atthegaie jANaM pAsai, no devaM ma pAsai 2; atthegaie devaM pi pAsai, jANaM pi pAsai 3; atthegaie no devaM pAsai, no jANaM pAsai 4 / / 1. [pra. ] bhagavan ! kyA bhAvitAtmA anagAra, vaikriyasamudghAta se samavahata-(uttara vaikriyazarIra Wan kI racanA karake) yAna meM baiThakara jAte hue deva ko jAnatA-dekhatA hai ? 3 [u. ] gautama ! (1) koI (anagAra) deva ko to dekhatA hai, kintu yAna ko nahIM dekhatA; (2) koI OM yAna ko dekhatA hai, kintu deva ko nahIM dekhatA; (3) koI deva ko bhI dekhatA hai aura yAna ko bhI dekhatA * hai; (4) koI na deva ko dekhatA hai aura na yAna ko dekhatA hai| ma 1. [Q.] Bhante ! Does a sagacious ascetic (Bhaavitatma Anagar) see and know a god going in a celestial vehicle (yaan) created by his power of ___transmutation (Vaikriya Samudghat)? (Ans.) Gautam ! (1) Some ascetic sees the god but not the vehicle; (2) Some ascetic sees the vehicle but not the god; (3) Some ascetic sees the god as well as the vehicle; (4) Some ascetic neither sees the god nor the vehicle. 2. [pra. ] aNagAre NaM bhaMte ! bhAviyappA deviM veubviyasamugghAeNaM samohayaM jANarUveNaM jAyamANiM jANai pAsai ? . [u. ] goyamA ! evaM cev| 2. [pra. ] bhagavan ! kyA bhAvitAtmA anagAra, vaikriyasamudghAta karake aura yAnarUpa se jAtI huI devI ko jAnatA-dekhatA hai ? _[u. ] gautama ! jaisA deva ke viSaya meM kahA, vaisA hI devI ke viSaya meM bhI jAnanA caahie| 2. [Q.] Bhante ! Does a sagacious ascetic (Bhaavitatma Anagar) see and know a goddess going in a celestial vehicle (yaan) created by his Hi power of transmutation (Vaikriya Samudghat)? | bhagavarta:sUtra (1) (458) Bhagavati Sutra (1) |

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kumilllmilllmi*******mimimimi **********HNtmilllmilllillltllltmitmilllttti pha pha phra phaphaphaphaphaphapha [Ans.] Gautam ! What has been said about a god should be repeated here for a goddess. 3. [ pra.] aNagAre NaM bhaMte ! bhAviyappA devaM sadevIyaM veuvviyasamugdhAeNaM samohayaM jANarUveNaM jAyamANaM jANai pAsai ? [ u. ] goyamA ! atthegaie devaM sadevIyaM pAsai, no jANaM pAsai / eeNaM abhilAveNaM cattAri bhNgaa| 3. [ pra. ] bhagavan ! bhAvitAtmA anagAra, vaikriyasamudghAta se samavahata tathA yAnarUpa se jAte hue, devI sahita deva ko jAnatA dekhatA hai ? [ u. ] gautama ! koI (bhAvitAtmA - anagAra) devI sahita deva ko to dekhatA hai, kintu yAna ko nahIM dekhatA; ityAdi pUrvasUtra ke anusAra cAra bhaMga kahane caahie| 3. [Q.] Bhante ! Does a sagacious ascetic (Bhaavitatma Anagar) see and know a god going with goddess in a celestial vehicle (yaan) created by his power of transmutation (Vaikriya Samudghat)? evaM jAva puSpeNa samaM bIyaM saMjoeyavvaM / evaM mUleNaM bIjaM saMjoeyavvaM / evaM kaMdeNa vi samaM saMjoeyavvaM jAva bIyaM / evaM jAva puppheNa samaM bIyaM saMjoeyavvaM / [pra. 3] aNagAre NaM bhaMte ! bhAviyappA rukkhassa kiM phalaM pAsai bIyaM pAsai ? [ u. ] cubhNgo| Antarika bhAga ko dekhatA hai athavA anusAra cAra bhaMga kahane cAhie / 4. [ pra. 1 ] bhagavan ! bhAvitAtmA anagAra kyA vRkSa (kevala) bAhya bhAga ko dekhatA hai ? [ u. ] yahA~ bhI pUrvasUtra ke Wan [Ans.] Gautam ! (1) Some ascetic sees the god and goddess but not the vehicle; and so on, the four alternatives should be repeated as aforesaid. 4. [ pra. 1 ] aNagAre NaM bhaMte ! bhAviyappA rukkhassa kiM aMto pAsai, bAhiM pAsai ? [ u. ] caubhaMgo / [pra. 2 ] evaM kiM mUlaM pAsai, kaMdaM pAsai ? [ u. ] caubhaMgo / mUlaM pAsai khaMdhaM pAsai ? cubhNgo| 5 evaM mUleNaM bIjaM saMjoeyavvaM / evaM kaMdeNa vi samaM saMjoyaeyavvaM jAva bIyaM / phra Wan [pra. 2 ] isI taraha kyA vaha (kevala ) mUla ko dekhatA hai, (athavA ) kanda ko (bhI) dekhatA hai ? tathA kyA vaha (kevala) mUla ko dekhatA hai, athavA skandha ko (bhI) dekhatA hai ? [ u. ] gautama ! (donoM praznoM uttara meM cAra-cAra bhaMga pUrvavat kahane caahie| isI prakAra mUla ke sAtha bIja kA saMyojana karake (pUrvavat pRcchA karake uttara ke rUpa meM) cAra bhaMga kahane caahie| tathA kanda ke sAtha yAvat bIja taka (saMyogI caturbhaMga) kA saMyojana kara lenA caahie| isI taraha yAvat puSpa ke sAtha bIja (ke saMyogI - asaMyogI caturbhaga) kA saMyojana kara lenA caahie| [pra. 3 ] bhagavan ! kyA bhAvitAtmA anagAra vRkSa ke (kevala) phala ko dekhatA hai, athavA bIja ko (bhI) dekhatA hai ? [ u. ] gautama ! (pUrvokta prakAra se) cAra bhaMga kahane caahie| tRtIya zataka : caturtha uddezaka (459) ***t******milllllltmilllmimimittmimimimimimimimimimilllk Third Shatak: Fourth Lesson 25595959595955 5 5955 59595959595959595959595 5 5 5 5 5 55 5 5 5 5 5 5959595959595552 Wan Wan Wan Wan Wan Wan Wan

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Si FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 4. (Q. 1] Bhante ! Does a sagacious ascetic (Bhaavitatma Anagar) see 46 the internal portion of a tree or just its external portion ? [Ans.) Here also the four aforesaid alternatives should be repeated. 10.2] In the same way does he see (only) the root (mula) or (also) the 15 trunk (kand') ? Also does he see (only) the root (mula) or (also) the thick branch (skandh)? [Ans.] Repeat the four alternatives for both. In the same way four alternatives should be stated for the combination of root and seed (beej). Also for the combinations of two up to seed with trunk (kand) the same alternatives should be stated. The same process should be extended up to flower (pushp) with seed (beej). [Q.3] Bhante ! Does a sagacious ascetic (Bhaavitatma Anagar) see (only) the fruit (phal) of a tree or (also) the seed (beej) ? [Ans.] Here also the four aforesaid alternatives should be repeated. vivecana : sUtra 4 meM kathita vRkSa ke mUla, kanda Adi ina dasa padoM ke dvika saMyogI (do ke yoga se) 45 bhaMga ke isa prakAra hote haiN| yathA-1 mUla-kanda (dhar3a) (2) mUla-skandha (moTI DAla), (3) mUla-chAla (tvacA), (4) mUla-zAkhA (DAlI) (5) mUla-pravAla (koMpala), (6) mUla-patra, (7) mUla-puSpa, (8) mUla-phala, OM (9) muul-biij| (10) kanda-skandha, (11) kanda-chAla, (12) kanda-zAkhA, (13) kanda-pravAla, (14) kanda-OM Wan patra, (15) kanda-puSpa, (16) kanda-phala, (17) knd-biij| (18) skandha-chAla, (19) skandha-zAkhA + + (20) skandha-pravAla, (21) skandha-patra, (22) skandha-puSpa, (23) skandha-phala, (24) skndh-biij| (25) chAla-zAkhA, (26) chAla-pravAla, (27) chAla-patra, (28) chAla-puSpa, (29) chAla-phala, (30) chAlaOM bIja, (31) zAkhA-pravAla, (32) zAkhA-patra, (33) zAkhA-puSpa, (34) zAkhA-phala, (35) zAkhA-bIja, + (36) pravAla-patra, (37) pravAla-puSpa, (38) pravAla-phala, (39) prvaal-biij| (40) patra-puSpa, (41) patraphala, (42) ptr-biij| (43) puSpa-phala, (44) puSpa-bIja, (45) phl-biij| ina 45 hI padoM meM se pratyeka pada ko lekara caubhaMgI kahanI caahie| (vRtti, patrAMka 189) kSayopazama kI vicitratA ke kAraNa avadhijJAna vicitra prakAra kA hotA hai| koI avadhijJAnI sirpha vimAna OM (yAna) ko aura koI sirpha vimAna meM baiThe deva ko, koI donoM ko dekhatA aura koI donoM ko nahIM jAnatA dekhtaa| isI kAraNa caubhaMgI dvArA prastuta praznoM kA samAdhAna kiyA gayA hai| ina praznottaroM se avadhijJAna kI taratamatA batAI gaI hai| Elaboration-There are 45 alternatives of the combination of two for all the parts of a tree including root and trunk. They are listed here(1) root (mula)-trunk (kand), (2) root (mula)-thick branch (skandh), (3) root (mula)-bark (chhaal), (4) root (mula)-branch (shakha), (5) root (mula)-sprout (praval), (6) root (mula)-leaf (patra), (7) root (mula)-flower Wan (pushp), (8) root (mula)-fruit (phal), (9) root (mula)-seed (beej), (10) trunk : (kand)-thick branch (skandh), (11) trunk (kand)-bark (chhaal), (12) trunk bhagavatIsUtra (1) (460) Bhagavati Sutra (1)

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saMvRta (saMyata) AtmA kI nirjarA-prakriyA agni meM sUkhA pUlA saMvRtAtmA aNagAra dvArA karmoM kA dahana chidra rahita nAva tapta tave para jala kI bU~deM For Private & Personals Only. chidra vAlI nAva meM jala bharA bAbA saMyata AtmA 2000 inelibrar 12

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puumimimimimimimimimimimimimimimimimimimimimilllmilll*********lll citra paricaya - 12 eka bAra gaNadhara maMDitaputra ke prazna kA uttara dete hue bhagavAna ne batAyA (1) jaise koI jalatI agni kI lapaToM para sUkhe ghAsa kA pUlA DAle, to kyA vaha ghAsa zIghra hI jala jAtI hai ? (2) jaise tape hue lohe ke garma tave para pAnI kI kucha bU~deM DAleM to kyA ve bU~de zIghra hI naSTa ho jAtI hai ? maNDita putra - hA~ ho jAtI hai| (3) prabhu ne kahA - isI prakAra indriyoM ko saMyata rakhane vAlA, Arambha samArambha tyAgI saMyamI ko use jo bhI karmabandha hotA hai, vaha alpakAlIna hotA hai, vaha apane zubha nirmala dhyAna se una karmoM kI zIghra hI nirjarA kara detA hai / jaise agni meM sUkhA IMdhana jalakara bhasma ho jAtA hai| Illustration No. 12 saMvRta (saMyata) AtmA kI nirjarA-prakriyA (4) prabhu ne punaH karmAsrava tathA karmanirjarA kI prakriyA samajhAte hue kahA-jaise eka sarovara meM chidroM vAlI koI naukA utAra deM to usa naukA meM chidroM dvArA pAnI bhara jAtA hai| tathA naukA DUbane lagatI hai| (5) yadi koI usa naukA ke chidra banda kara de, tathA naukA meM bhare jala ko ulIca ulIca kara bAhara pheMka deM to naukAjalarahita hokara punaH tairane laga jAtI hai / (6) maNDita putra ! isI prakAra tapa-saMyama pUrvaka jIvana yAtrA karatA huA saMyata AtmA ko jo bhI karmAsrava hotA hai, vaha zIghra hI unakI nirjarA karake karma mukta ho jAtA hai| - zataka 3, u. 3, sUtra 14 PROCESS OF SHEDDING KARMAS BY A RESTRAINED SOUL Once Bhagavan said in answer to Ganadhar Manditputra's question(1) For example a man throws a bundle of hay in fire. Does it not burn at once ? (2) For example a man pours a drop of water on a red hot pan. Does it not evaporate at once? Mandit-putra--Yes, It does. (3) Bhagavan said-In the same way the karmic bondage of an ascetic who has restrained his sense organs and abandoned all sinful activities is short lived. With the help of his pious and sublime meditation he soon sheds the karmas as dry wood burns to ashes in fire. (4) Explaining the process of inflow and shedding of karmas Bhagavan added-For example a large boat with holes is placed in a pond, water seeps in and it starts sinking. (5) Some person plugs all the wholes and bails out all the water. Now the boat again becomes free of water and floats. 55555 (6) Mandit-putra ! In the same way an ascetic who has restrained himself soon sheds whatever karmas he has acquired and gets liberated of all karmic bondage. --Shatak 3, lesson 3, Sutra 14

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8455555555555555555555555555555558 )) )) )) 955555555555555 )) ) ) ))) ) 45 (kand)-branch (shakha), (13) trunk (kand)-sprout (praval), (14) trunk 1 (kand)-leaf (patra), (15) trunk (kand)-flower (pushp), (16) trunk (kand) fruit (phal), (17) trunk (kand)-seed (beej), (18) thick branch (skandh)bark (chhaal), (19) thick branch (skandh)-branch (shakha), (20) thick branch (skandh)-sprout (praval), (21) thick branch (skandh)-leaf (patra), (22) thick branch (skandh)-flower (pushp), (23) thick branch (skandh). fruit (phal), (24) thick branch (skandh)-seed (beej), (25) bark (chhaal) branch (shakha), (26) bark (chhaal)-sprout (praval), (27) bark (chhaal)Pleaf (patra), (28) bark (chhaal)-flower (pushp), (29) bark (chhaal)-fruit (phal), (30) bark (chhaal)-seed (beei), (31) branch (shakha)-sprout (praval), (32) branch (shakha)-leaf (patra), (33) branch (shakha)-flower 4i (pushp), (34) branch (shakha)-fruit (phal), (35) branch (shakha)-seed (beej), (36) sprout (praval)-leaf (patra), (37) sprout (praval)-flower (pushp), (38) sprout (praval)-fruit (phal), (39) sprout (praval)-seed (beej), (40) leaf 45 (patra)-flower (pushp), (41) leaf (patra)-fruit (phal), (42) leaf (patra)-seed (beej), (43) flower (pushp)-fruit (phal),(44) flower (pushp)-seed (beej), and (45) fruit (phal)-seed (beej). Of these 45 combination each should be stated with aforesaid four alternatives. (Vritti, leaf 189) Due to the strangeness of destruction-cum-pacification (kshayopasham) Avadhi-jnana is of strange types. Some Avadhi-jnani sees and knows only the celestial vehicle, some only the god sitting in it, some both and some none. That is the reason for explaining these queries with four alternatives. These questions and answers explain the comparative degree of Avadhi-jnana. vAyukAya kA vaikriya rUpa TRANSMUTED FORM OF AIR-BODIED BEINGS 5. [pra. ] pabhU NaM bhaMte ! bAukAe egaM mahaM isthirUvaM vA purisarUvaM vA hatthirUvaM vA jANarUvaM vA evaM jugga-gilli-thilli-sIya-saMdamANiyarUvaM vA viuvittae ? ___ [u. ] goyamA ! No iNaThe smjhe| vAukkAe NaM vikuvyamANe egaM mahaM paTAgAsaMThiyaM rUvaM vikubbi| 5. [pra. ] bhagavan ! kyA vAyukAya eka bar3A strIrUpa yA puruSarUpa, hastirUpa athavA yAnarUpa, tathA yugya (rikzA gAr3I athavA tA~gA jaisI savArI), gillI (hAthI kI amvAr3I), thillI (ghor3A gAr3I OM bagghI), zivikA (DolI), syandamAnikA (myAnA) ina sabake rUpoM kI vikurvaNA kara sakatA hai ? [u. ] gautama ! aisA sambhava nahIM hai| kintu hA~, vAyukAya yadi vikurvaNA kare to eka bar3I patAkA ma ke AkAra ke rUpa kI vikurvaNA kara sakatA hai ? )) )) ) ))) ) ;)) 55 55 | tRtIya zataka : caturtha uddezaka (461) Third Shatak : Fourth Lesson 8555555555555555555555555555555555

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B55555))) )))))))))))) )) )) )) )) ))))))))) 5. [Q.] Bhante ! Is a vayukaya (air-bodied being) capable of transmuting (vikurvana) into the following forms-a giant woman or + man, elephant, vehicle, yugya (a cart drawn by some one), gilli (howdah on an elephant), thilli (chariot or buggy), shivika (palanquin), or Wan syandamanika (large palanquin)? / (Ans.) Gautam ! It is not possible. However, if at all an air-bodied 5 being does transmute it take the form of a large banner or flag. 6.[pra. 1 ] pabhUNaM bhaMte ! vAukAe egaM mahaM paDAgAsaMThiyaM rUvaM viuvvittA aNegAiM joyaNAI gamittae ? [u. ] haMtA, pbhuu| [pra. 2 ] se bhaMte ! ki AyaDIe gacchai, pariDIe gacchai ? [u. ] goyamA ! AyaDIe gacchai, No pariDie gcchi| jahA AyaDIe evaM ceva AyakammuNA vi, AyappaogeNa vi bhANiyavvaM / [pra. 3 ] se bhaMte ! kiM U siodayaM gacchai, payaodayaM gacchai ? [u. ] goyamA ! UsiodayaM pi gacchai, payaodayaM pi gcchi| [pra. 4 ] se bhaMte ! kiM egao paDAgaM gacchai, duhao paDAgaM gacchai ? [u. ] goyamA ! egao paDAgaM gacchai, no duhao paDAgaM gcchi| [pra. 5 ] se NaM bhaMte ! ki vAukAe paDAgA ? [u. ] goyamA ! vAukAe NaM se, no khalu sA pddaagaa| 6. [pra. 1] bhagavan ! kyA vAyukAya eka bar3I patAkA ke AkAra jaise rUpa kI vikurvaNA karake OM aneka yojana taka gamana karane meM samartha hai ? [u. ] hA~, samartha hai ? __[pra. 2 ] bhagavan ! kyA vaha (vAyukAya) apanI hI Rddhi (zakti) se gati karatA hai athavA para kI OM Rddhi (zakti) se gati karatA hai ? [u.] gautama ! vaha apanI Rddhi se gati karatA hai, para kI Rddhi se gati nahIM krtaa| ja jaise vAyukAya Atma-Rddhi se gati karatA hai, vaise vaha Atma-karma (apane karma) se evaM Atmaprayoga (apanI kriyA) se bhI gati karatA hai, yaha kahanA caahie| [pra. 3 ] bhagavan ! kyA vaha vAyukAya ucchrita patAkA (U~cI-uThI huI dhvajA) ke AkAra se gati karatA hai, yA patita-(par3I huI) patAkA ke AkAra se gati karatA hai ? [u. ] gautama ! vaha ucchrita patAkA aura patita patAkA, ina donoM ke AkAra se gati karatA hai| 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 Wan ))))))))))) bhagavatIsUtra (1) (462) Bhagavati Sutra (1)

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Wan [pra. 4 ] bhagavan ! kyA vAyukAya eka dizA meM eka patAkA ke samAna rUpa banAkara gati karatA hai athavA do dizAoM meM (eka sAtha) do patAkAoM ke samAna rUpa banAkara gati karatA hai? u. ] gautama ! vaha (vAyukAya), eka patAkA ke samAna rUpa banAkara gati karatA hai, kintu do dizAoM meM (eka sAtha) do patAkAoM ke samAna rUpa banAkara gati nahIM krtaa| [pra. 5 ] bhagavan ! usa samaya kyA vaha vAyukAya hai yA patAkA hai ? [u. ] gautama ! vaha vAyukAya hai, kintu patAkA nahIM hai| 6. [Q.1] Bhante ! Is a vayukaya (air-bodied being) transmuting into a large banner capable of travelling a distance of many Yojans ? [Ans.] Yes, it is capable. __ [Q. 2] Bhante ! Does that vayukaya (air-bodied being) move with its own power or that of others ? (Ans.) Gautam ! It moves with its own power and not with that of others. As vayukaya (air-bodied being) moves with its own power so also it moves with its own karma and its own effort. [Q.3] Bhante ! Does that vayukaya (air-bodied being) move in the form of a raised flag or a downcast flag ? 4i (Ans.] Gautam ! It moves both in the form of a raised flag as well as a downcast flag ? (Q. 4] Bhante ! Does that vayukaya (air-bodied being) move in one 4 direction in the form of one type of flag or in two directions at once in the form of two types of flag ? [Ans.) Gautam ! It moves only in one direction in the form of one type 4 of flag and not in two directions at once in the form of two types of flag? IQ.5] Bhante ! At that time is it vayukaya (air-bodied being) or a flag? [Ans.] Gautam ! It is vayukaya (air-bodied being) and not a flag. vivecana : vAyukAya vaikriyazarIra sampanna hai tathA usakA saMsthAna patAkA ke AkAra kA hai| vRttikAra ke anusAra cAroM patAkA kI AkRti isa prakAra banatI hai| Urdhva patAkA, patita patAkA, ekadizi patAkA, do Wan dizi patAkA (pRSTha 502) Elaboration--Vayukaya (air-bodied being) has a transmutable body and its structure is like a flag. According to the commentator (Vritti) the shapes it takes are-raised or erect flag, downcast flag, unidirectional flag, bi-directional flag (p. 502). tRtIya zataka : caturtha uddezaka (463) Third Shatak : Fourth Lesson

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5555555555 megha kA vividha rUpoM meM pariNamana TRANSFORMATION OF CLOUD 7. [pra. ] pabhU NaM bhaMte ! balAhae egaM mahaM itthirUvaM vA jAva saMdamANiyarUvaM vA pariNAmettae ? [ u. ] haMtA, pbhuu| 8. [pra. 1 ] pabhU NaM bhaMte ! balAhagaM egaM mahaM itthirUvaM pariNAmettA aNegAiM joyaNAiM gamittae ? [u. ] haMtA, pbhuu| 7. [pra. ] bhagavan ! kyA balAhaka (megha) eka bar3A strIrUpa yAvat syandamAnikA (myAne) rUpa meM pariNata hone meM samartha hai ? [u. ] hA~, gautama ! aisA karane meM samartha hai| 8. [pra. 1 ] bhagavan ! kyA balAhaka eka bar3e strIrUpa meM pariNata hokara aneka yojana taka jAne meM samartha hai ? [u. ] hA~, gautama ! vaha vaisA karane meM samartha hai| 7. [Q.] Bhante ! Is a balahak (cloud) capable of transmuting (vikurvana) into the following forms-agiant woman... and so on up to... syandamanika (large palanquin)? [Ans.] Yes, Gautam ! It is capable of doing that. 8. [Q. 1] Bhante ! Is a balahak (cloud) transmuting into a giant woman... and so on up to... syandamanika (large palanquin) capable of travelling a distance of many Yojans ? [Ans.] Yes, it is capable. [pra. 2 ] se bhaMte ! kiM AyaDDhIe gacchai, pariDDhIe gacchai ? [u. ] goyamA ! no AyaDDhIe gacchati, pariDDhIe gcchi| evaM no AyakammuNA, prkmmunnaa| no AyapayogeNaM, parappayogeNaM UsitodayaM vA gacchai payaodayaM vA gcchi| [pra. 2 ] bhagavan ! kyA vaha megha apanI Rddhi se gati karatA hai yA para-Rddhi se| [u. ] gautama ! vaha apanI Rddhi se gati nahIM karatA, para-Rddhi se gati karatA hai| isI taraha vaha Atma-karma se aura Atma-prayoga se gati nahIM karatA, kintu para-karma se aura para-prayoga se gati karatA hai| vaha ucchrita patAkA athavA patita patAkA donoM meM se kisI eka ke AkAra rUpa se gati karatA hai| [Q. 2] Bhante ! Does that balahak (cloud) move with its own power or that of others ? [Ans.] Gautam ! It does not move with its own power but with that of others. In the same way it does not move with its own karma and its own bhagavatIsUtra (1) (464) Bhagavati Sutra (1) Wan 55555))) )))))) )))))555555

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Wan 55555555555555555555)))))))))))))) 9415555555555555555555555555 effort but with those of others. It moves either in the shape of a raised # flag or a downcast flag. 9.[pra. ] se bhaMte kiM balAhae, itthI ? [u. ] goyamA ! balAhae NaM se, No khalu sA itthii| evaM purise, Ase, htthii| 9. [pra. ] bhagavan ! usa samaya vaha balAhaka kyA strI hai ? _[u. ] gautama ! vaha balAhaka (megha) hai, strI nahIM hai| isI taraha balAhaka puruSa, azva yA hAthI nahIM + hai; (kintu balAhaka hai|) U 9.[Q.] Bhante ! At that time is that balahak (cloud) a woman ? (Ans.] Gautam ! It is balahak (cloud) and not a woman. In the same 5 way it is not man, horse or elephant (but cloud). 10. [pra. ] pabhU NaM bhaMte ! balAhae egaM mahaM jANarUvaM pariNAmettA aNegAiM joyaNAI gamittae ? ma [u. ] jahA itthirUvaM tahA bhANiyavvaM / NavaraM egao cakkavAlaM pi, duhao cakkavAlaM pi bhANiyavvaM / jugga-gilli-thilli-sIyA-saMdamANiyANaM thev| 10. [pra. ] bhagavan ! kyA vaha balAhaka, eka bar3e (zakaTa-gAr3I) ke rUpa meM pariNata hokara aneka yojana taka jA sakatA hai ? [u.] gautama ! jaise strI ke sambandha meM kahA, usI taraha yAna ke sambandha meM bhI kahanA caahie| parantu itanI vizeSatA hai ki vaha yAna ke eka ora cakra (pahiyA) vAlA hokara bhI cala sakatA hai aura Wan donoM cakra vAlA hokara bhI cala sakatA hai| isI taraha yugya, gillI, thillI, zivikA aura syandamAnikA ke rUpoM ke sambandha meM bhI jAnanA caahie| 4i 10. (Q.) Bhante ! Can that cloud, transformed into a large vehicle, i travel many Yojans ? (Ans.) Gautam ! What has been said in context of woman should be repeated for vehicle. The difference is that it can move with wheels on one side as well as with wheels on both sides. The same should be repeated for yugya (a cart drawn by some one), gilli (howdah on an : elephant), thilli (chariot or buggy), shivika (palanquin), or syandamanika (large palanquin). vivecana : balAhaka-AkAza meM anekoM rUpoM meM dRzyamAna megha ajIva hone se unameM vikurvaNA (rUpa-nirmANa) zakti nahIM hai, kintu svabhAvataH rUpa-pariNamana meghoM meM bhI hotA hai| isIlie yahA~ 'viuvittae' zabda ke badale pariNamettae' zabda diyA gayA hai| megha strI Adi aneka rUpoM meM pariNata hokara, acetana hone se Atma-Rddhi, + Atma-karma aura Atma-prayoga se gati na karake, vAyu, deva Adi se prerita hokara para-Rddhi, para-karma aura para-prayoga se aneka yojana taka gati kara sakatA hai| 555555555555555555555555555))))))))))))))))))) * elepham $$Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting tRtIya zataka : caturtha uddezaka (465) Third Shatak : Fourth Lesson 5555555555555555555555555554151

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ttttttttttttttttttmimimimimimimimimimittmitimiti Elaboration-Balahak-Clouds visible in a variety of forms in the sky are lifeless and thus they do not have the power of transmutation. However, natural transformation takes place in clouds as well. For this reason in place of viuvvittaye (transmuted) the term used here is parinammetaye (transformed). Transforming into a variety of shapes, including that of a woman, cloud moves. But it does not move of its own power, own karma and its own effort. It moves under divine influence or other factors including air covering large distances. utpanna hone yogya jIvoM kI lezyA LESHYA OF SOULS DESTINED TO BE BORN 11. [ pra. ] jIve NaM bhaMte ! je bhavie neraiesu uvavajjittae se NaM bhaMte! kiMlesesu uvavajjati ? [u.] goyamA ! jallesAiM davvAiM pariyAittA kAlaM karei tallesesu uvavajjai / taM jahA - kaNhalesesu vA nIlalesesu vA kAulesesu vA / evaM jassa jA lessA sA tassa bhANiyavyA / 12. [ pra. ] jIve NaM bhaMte! je bhavie joisiesu uvavajjittae pucchA ? [u. ] goyamA ! jallesAiM davvAiM pariyAittA kAlaM karei tallesesu uvavajjai, taM jahA - teulessesu / 11. [pra. ] bhagavan ! jo ( maraNonmukha) jIva, nairayikoM meM utpanna hone vAlA hai, vaha kauna-sI lezyA vAloM meM utpanna hotA hai ? [u.] gautama ! vaha jIva jisa lezyA ke dravyoM ko grahaNa karake kAla karatA hai, usI lezyA vAle nArakoM meM utpanna hotA hai| yathA - kRSNalezyA vAloM meM, nIlalezyA vAloM meM, athavA kApotalezyA vAloM meN| isa prakAra jo jisakI lezyA ho, usakI vaha lezyA kahanI caahie| 12. [ pra. ] bhagavan ! jo jIva jyotiSkoM meM utpanna hone vAlA hai, vaha kina lezyAoM meM utpanna hotA hai ? [u.] gautama ! jisa lezyA ke dravyoM ko grahaNa karake jIva kAla karatA hai, vaisI lezyA vAloM meM vaha utpanna hotA hai| jaise-tejolezyA vAloM meM / 11. [Q.] Bhante ! In which leshya (soul complexion) group is born a being (about to die) destined to be born among infernal beings? [Ans.] Gautam ! It is born among the same leshya (soul complexion) group of infernal beings as the leshya (hue) of the matter particles (karmas) he acquires at the time of death. For example-among those with Krishnaleshya, Neel-leshya or Kapot-leshya. This way the leshya specific to each should be stated. 12. [Q.] Bhante ! In which leshya (soul complexion) group is born a being (about to die ) destined to be born among Jyotishks (Stellar gods ) ? bhagavatIsUtra (1) (466) Bhagavati Sutra (1) fafa

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fafa55555555555555555555555555558 55555555555555555555555555555555555555 (Ans.] Gautam ! It is born among the same leshya (soul complexion) i group of Jyotishks (Stellar gods) as the leshya (hue) of the matter particles (karmas) he acquires at the time of death. For example-among those with Tejoleshya. 13. [pra. ] jIve NaM bhaMte ! je bhavie vemANiesu uvavajjittae se NaM bhaMte ! kiMlessesu uvavajjai ? [u. ] goyamA ! jallesAiM davvAiM pariyAittA kAlaM karei tallesesu uvavajjai, taM jahA-teulessesu vA OM pamhalesesu vA sukkalesesu vaa| 13. [pra. ] bhagavan ! jo jIva vaimAnika devoM meM utpanna hone vAlA hai, vaha kisa lezyA vAloM meM // utpanna hotA hai ? 1 [u. ] gautama ! jisa lezyA ke dravyoM ko grahaNa karake jIva kAla karatA hai, usI lezyA vAloM meM vaha U utpanna hotA hai| jaise-tejolezyA, padmalezyA athavA zuklalezyA vAloM meN| ____13. [Q.] Bhante ! In which leshya (soul complexion) group is born a 4 being about to die) destined to be born among Vaimanik Devs (Vehicular gods)? (Ans.] Gautam ! It is born among the same leshya (soul complexio group of Vaimanik Devs (Vehicular gods) as the leshya (hue) of the matter particles (karmas) he acquires at the time of death. For example-among those with Tejoleshya, Padmaleshya or Shuklaleshya. vivecana : jainadarzana kA eka nizcita evaM atyanta mahattvapUrNa siddhAnta hai ki antima samaya meM jisa lezyA meM Wan jIva maratA hai, arthAt antima samaya meM jisa prakAra ke pariNAma, manobhAva hote haiM, vaha marakara usI lezyA vAle + jIvoM meM utpanna hotA hai| isI dRSTikoNa ko lekara zAstrakAra ne isI siddhAnta vAkya ko punaH-punaH doharAyA hai 'jallesAI davvAiM pariAittA kAlaM karei, tallesesu uvvjji|' isI siddhAnta ko loka bhASA meM 'jaisI mati vaisI Wan gati' kahA jAtA hai| yahA~ vizeSa bAta dhyAna dene kI hai ki-jo dehadhArI maraNonmukha hai, usakA maraNa bilkula antima usI lezyA meM U ho sakatA hai, jisa lezyA ke sAtha usakA sambandha kama se kama antarmuhUrta taka rahA ho| isakA artha hai-koI bhI maraNonmukha prANI lezyA ke sAtha samparka ke prathama pala meM hI mara nahIM sakatA, apitu jaba isakI koI amuka lezyA nizcita ho jAtI hai, tabhI vaha apane purAne zarIra ko chor3akara nayA zarIra dhAraNa karane jA sakatA hai aura lezyA ke nizcita hone meM kama se kama antarmuhUrta lagatA hai| arthAt lezyAoM ke pariNAma ko antarmuhUrta bIta jAne para __ aura antarmuhUrta zeSa rahane para jIva paraloka meM jAte haiN| udAharaNa rUpa-jyotiSka devoM meM tejolezyA hai| jisa jIva ' ne jyotiSka deva kA AyuSya bandha kiyA hai, vaha mRtyu ke antima samaya meM tejolezyA ke dravyoM ko grahaNa kara usake bhAva meM pariNata hokara maregA aura mRtyu ke pazcAt jyotiSka deva rUpa meM utpanna hogaa| uparyukta tathya manuSyoM aura OM tiryaMcoM ke lie samajhanA cAhie, kyoMki unakI lezyAe~ badalatI rahatI haiN| devoM aura nArakoM kI lezyA . +jIvanaparyanta badalatI nahIM, vaha eka-sI rahatI hai| ataH koI bhI deva yA nAraka apanI lezyA kA anta Ane meM 5 Wan 5555555555555555555555555555555555555555555558 | tRtIya zataka : caturtha uddezaka (467) Third Shatak: Fourth Lesson

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24141414 415 416 414141414141414141414141414 455 456 457 4595 $1$$ $$1$$4141 454545454545454545454545454 Bai $$$$$$$$Ting Ting Ting Ting Ting Ting Ting 55555555 40455 41 41 41 41 41 55 456 457 455 456 457 457 455451 ma antarmuhUrta zeSa rahatA hai, tabhI vaha kAla karatA hai, usase pahale nhiiN| (vRtti, patrAMka 188) AcArya malayagiri ne prajJApanAsUtra kI vRtti meM likhA hai-lezyA ke paramANu jIva meM udbhUta hue kaSAya ko uttejita yA manda karate haiN| 4 (4$11471, 96 90, afar) 40 fasina Cie A TE RESTRICT Elaboration-One of the irrevocable and important principles of Jainism is that a being is reborn among a group or genus having the same leshya that he had at the last moment of his life. In other words, as his attitude and thoughts were at the moment of death so is his destiny. 4 With this view the author has often repeated this principle. The same principle in common parlance is 'as you sow, so you will reap'. Special attention should be given to an important part of this principle--a living being about to die can only die in a particular leshya which has influenced him at least for one Antarmuhurt. This means that a living being cannot die in the first moment of his contact with a specific leshya. He abandons his existing body and acquires a new body only 4 when he has been fixed in some particular leshya. This process of y fixation essentially takes one Antarmuhurt to conclude. This means that a living being reincarnates when at least one Antarmuhurt has passed since his entry into a leshya and at least one Antarmuhurt is left in conclusion of its predetermined duration. For example, the Stellar gods have Tejoleshya. A soul that has acquired karmas responsible for rebirth among Stellar gods will acquire particles of Tejoleshya at the last moment of his life and will die when he is fixed in that leshya, to reincarnate as a Stellar god. The aforesaid principle is applicable only to 4 animals and human beings because only in them the leshyas change. In infernal and divine beings leshya does not change throughout life. Therefore a divine being or an infernal being dies only when one Antarmuhurt remains in the end of his leshya, not before that (Vritti, leaf 188). Acharya Malayagiri has stated in his Vritti of Prajnapana Sutra e ultimate-particles of leshya add to or reduce the intensity of 4 passions (Prajnapana, Pad-17, Vritti). This principle is worth exploration from the angle of post-death studies. + anagAra kI vikurvaNA zakti POWER OF TRANSMUTATION OF AN ASCETIC 14. [pra. ] aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA pabhU vebhAraM pavvayaM ullaMdhettaai vA palaMghettae vA ? si [3. ] There! Gured H4edu 455 456 445 44 45 46 45 44 445 446 4444444444 454545454 455 45 TARTE (8) (468) Bhagavati Sutra (1) 45454545454545454545454545454 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 4554542

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Si FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ma 14. [pra. ] bhagavan ! kyA bhAvitAtmA anagAra, bAhara ke pudgaloM ko grahaNa kiye binA vaibhAragiri ko eka bAra yA bAra-bAra ullaMgha (lA~gha) sakatA hai ? Wan [u. ] gautama ! yaha artha samartha nahIM hai| 14. (Q.) Is a sagacious ascetic (bhaavitatma anagar) capable of flying over Vaibhargiri mountain once or repeatedly without acquiring outside matter particles ? (Ans.] Gautam ! That is not correct. 15. [pra. ] aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale pariyAittA pabhu vebhAraM pavvayaM ullaMghettae vA palaMghettae vA ? [u. ] haMtA, pbhuu| 15. [pra.] bhagavan ! bhAvitAtmA anagAra bAhya pudgaloM ko grahaNa karake kyA vaibhAragiri kA ullaMghana yA pralaMghana karane meM samartha hai ? __ [u. ] hA~, gautama ! vaha vaisA karane meM samartha hai| ___15. [Q.] Is a sagacious ascetic (bhaavitatma anagar) capable of flying over Vaibhargiri mountain once or repeatedly by acquiring outside matter particles ? ___[Ans. Yes, Gautam ! He is capable of doing that. 16. [pra. ] aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA jAvaiyAiM rAyagihe nagare rUvAiM evaiyAI vikuvittA vebhAraM pavvayaM aMto aNuppavisittA pabhU samaM vA visamaM karettae, visamaM vA samaM karettAe ? [u. ] goyamA ! No iNaTTe smtthe| 17. evaM ceva bitio vi AlAvago; NavaraM pariyAittA pbhuu| 16. [pra. ] bhagavan ! bhAvitAtmA anagAra, bAhara ke pudgaloM ko grahaNa kiye binA rAjagRha nagara meM ma jitane bhI (pazu puruSAdi) rUpa haiM, utane rUpoM kI vikurvaNA karake tathA vaibhAra parvata meM praveza karake kyA sama parvata ko viSama kara sakatA hai ? athavA viSama parvata ko sama kara sakatA hai? ___ [u. ] gautama ! bhAvitAtmA anagAra vaisA nahIM kara sktaa| 17. isI taraha dUsarA AlApaka (sUtra 16) bhI kahanA caahie| kintu itanI vizeSatA hai ki vaha Wan (bhAvitAtmA anagAra) bAhara ke pudgaloM ko grahaNa karake pUrvokta prakAra se (rUpoM kI vikurvaNA Adi) ke karane meM samartha hai| 16. (Q.) Without acquiring outside matter particles, is a sagacious ascetic (bhaavitatma anagar) capable of transmuting (vikurvana) into tRtIya zataka : caturtha uddezaka (469) Third Shatak : Fourth Lesson 955555555555555555555555555555558

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\ various forms (human and animal) existing in Rajagriha, and also entering Vaibhar mountain to turn its plain terrain into difficult and vice versa? ___ [Ans.] Gautam ! That is not correct. 17. In the same way the second statement (aphorism-16) should be repeated with the change that by acquiring outside matter particles, a sagacious ascetic (bhaavitatma cnagar) is capable of transmuting (vikurvana) into various forms. vivecana : ina sUtroM kA sAra yaha hai ki vaikriya-(bAhya) pudgaloM ke grahaNa kiye binA vaikriyazarIra kI racanA fa ho nahIM sakatI, aura vaikriyazarIra ke binA parvata ko lA~ghanA tathA vividha rUpoM kI vikurvaNA kara nahIM sktaa| Elaboration--The gist of these aphorisms is that without acquiring outside matter particles a trarsmuted body cannot be created and without a transmuted body neither a mountain can be crossed flying over nor various forms can be created. pramAdI manuSya vikurvaNA karate haiM TRANSFORMATION BY MALIGNED PERSON 18. [pra. 1 ] se bhaMte ! kiM mAyI vikuvvati, amAyI vikubbai ? [u. ] goyamA ! mAyI vikubbai, no amAyI vikuvvti| 18. [pra. 1 ] bhagavan ! kyA mAyI (pramAda yA kaSAyayukta) manuSya vikurvaNA karatA hai, athavA amAyI (apramatta-kaSAyahIna) manuSya vikurvaNA karatA hai? ___ [u. ] gautama ! mAyI manuSya vikurvaNA karatA hai, amAyI manuSya vikurvaNA nahIM krtaa| 18. [Q. 1] Bhante ! Does a maligned (maayi; this includes spiritually torpid and passion-infested) person do transformation ? Or does a nonmaligned (amaayi; this includes spiritually alert and passion-free) person do transformation ? ___[Ans.] Gautam ! A maligned person does transformation, a nonmaligned person does not do transformation. [pra. 2 ] se keNaTheNaM bhaMte ! evaM vuccai jAva no amAyI vikubbai ? / __ [u. ] goyamA ! mAyI NaM paNIyaM pANa-bhoyaNaM bhoccA bhoccA vAmeti, tassa NaM teNaM paNIeNaM pANabhoyaNeNaM aTThi-advimiMjA bahalI bhavaMti, payaNue maMsa-soNie bhavati, je vi ya se ahAbAdarA poggalA te vi ya se pariNamaMti, taM jahA-soiMdiyattAe jAva phAsiMdiyattAe, aTThi-advimiMja-kesa-maMsu-romaOM nahattAe sukkattAe sonniyttaae| 8Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatIsUtra (1) (470) Bhagavati Sutra (1)

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$$ ) )) ) )) 55555555555555555555555555555555559 ja amAyI NaM lUhaM pANa-bhoyaNaM bhoccA bhoccA No vAmei, tassa NaM teNaM lUheNaM pANa-bhoyaNeNaM aTThi / advimiMjA payaNUbhavaMti, bahale maMsa-soNie, je vi ya se ahAbAdarA poggalA te vi ya se pariNamaMti; taM OM jahA-uccArattAe pAsavaNattAe jAva sonniyttaae| se teNaDhe NaM jAva no amAyI vikuvvi|| [pra. 2] bhagavana ! aisA kisa kAraNa se kahA jAtA hai ki mAyI anagAra vikarvaNA karatA hai, . amAyI vikurvaNA nahIM karatA? [u. ] gautama ! mAyI (pramatta) anagAra praNIta-(ghRtAdi rasa se sarasa-snigdha) pAna aura bhojana Wan karatA hai| isa prakAra bAra-bAra praNIta pAna-bhojana karake vaha vamana karatA hai| usa praNIta pAna-bhojana + se usakI haDDiyA~ aura haDDiyoM meM rahI huI majjA saghana (Thosa) ho jAtI hai; usakA rakta aura mA~sa pratanu (patalA-) ho jAtA hai| usa bhojana ke jo yathAbAdara-(yathocita sthUla) pudgala hote haiM, unakA " ma usa-usa rUpa meM pariNamana hotA hai| yathA-zrotrendriya rUpa meM yAvat sparzendriya rUpa meM tathA haDDiyoM, . haDDiyoM kI majjA, keza, zmazru (dAr3hI-mUMcha), roma, nakha, vIrya aura rakta ke rUpa meM ve pariNata hote haiN| OM amAyI (apramatta kaSAyarahita) manuSya to rUkSa (rUkhA-sUkhA) pAna-bhojana kA sevana karatA hai aura hai + aise rUkSa pAna-bhojana kA upabhoga karake vaha vamana nahIM krtaa| usa rUkSa pAna-bhojana (ke sevana) se OM usakI haDDiyA~ tathA haDDiyoM kI majjA pratanu (patalI-) hotI hai aura usakA mA~sa aura rakta gAr3hA fa (saghana) ho jAtA hai| usa pAna-bhojana ke jo yathAbAdara pudgala hote haiM, unakA pariNamana usa-usa rUpa // meM hotA hai| yathA-uccAra (mala), prasravaNa (mUtra), yAvat rakta Adi rUpa meM (unakA pariNamana ho jAtA U hai|) ataH isa kAraNa se amAyI manuSya, vikurvaNA nahIM krtaa| niSkarSa yaha hai ki kaSAyayukta pramAdI + manuSya hI vikurvaNA karatA hai| (Q. 2] Bhante ! Why it is said that a maligned person does transformation, a non-maligned person does not do transformation ? ___[Ans.] Gautam ! A maligned ascetic consumes rich food and drinks. He consumes rich food again and again and also vomits it. With that rich food his bones and marrow become thick but his blood and flesh become thin. The gross particles of that food are transformed into various forms including sense organs of hearing... and so on up to... touch, bone, marrow, hair, facial hair, body hair, nails, semen and blood. A non-maligned ascetic consumes blend and dry food and drinks. Eating such blend food, he does not vomit it. With that blend food his bones and marrow become thin but his blood and flesh become thick. The gross particles of that food are transformed into various forms including stool, urine... and so on up to... blood. For this reason it is said that a non-maligned person does not do transformation but a making need person does. [3] mAyI NaM tassa ThANassa aNAloiyapaDikkaMte kAlaM karei natthi tassa aaraahnnaa| ) )) )) ) ) ) )) )) )) )) )) tRtIya zataka : caturtha uddezaka (471) Third Shatak : Fourth Lesson Wan )) 5555555555555555551))))))))))))))))

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B5555555555555555555555555555555 SHm t n n t n t t t t t n t n n t [4 ] amAyI NaM tassa ThANassa AloiyapaDikkaMte kAlaM karei asthi tassa aaraahnnaa| 'sevaM bhaMte ! sevaM bhaMte ! tti'| // taie sae : cauttho uddeso samatto // [3] mAyI manuSya usa sthAna (apane dvArA kiye gaye vaikriya prayoga) kI AlocanA aura pratikramaNa kiye binA (yadi) mRtyu ko prApta karatA hai, to usake ArAdhanA nahIM hotii| [4] (kintu pUrva mAyI jIvana meM apane dvArA kiye gaye vaikriyakaraNarUpa) usa (virAdhanA)-sthAna ke viSaya meM pazcAttApa (AtmanindA) karake amAyI (banA huA) manuSya (yadi) AlocanA aura pratikramaNa / karake kAla karatA hai, to usake ArAdhanA hotI hai| _ 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara yAvat gautama svAmI vicaraNa karate haiN| // tRtIya zataka : caturtha uddezaka samApta // [3] If a maligned person dies without critical review and atonement for that deed (the act of transmutation), his spiritual practice remains non-accomplished. [4] However if a person has become non-maligned by repenting for ! that deed (the act of transmutation done while he was maligned) and dies after doing critical review and atonement, his spiritual practice gets accomplished. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF THE FOURTH LESSON OF THE THIRD CHAPTER * t t t t t t n t t t t t t t t t t t t t t t t t t t t t bhagavatIsUtra (1) n t (472) Bhagavati Sutra (1) t

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 phaphaphaphapha Wan 45 tRtIya zataka : paMcama uddezaka THIRD SHATAK (Chapter Three): FIFTH LESSON anagAra kI vikurvaNA zakti POWER OF TRANSMUTATION OF ASCETIC 1. [ pra.] aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA pabhU egaM mahaM itthirUvaM vA jAva saMmANirUvaM vA vikuvvittae ? anagAra vikurvaNA ANAGAR VIKURVANA (TRANSMUTATION BY ASCETIC) kI [u. ] haMtA pabhU / 1. [ pra. ] bhagavan ! kyA bhAvitAtmA anagAra, bAhara ke pudgaloM ko grahaNa kiye binA eka bar3e strIrUpa yAvat syandamAnikA (DolI) rUpa kI vikurvaNA karane meM samartha hai ? [ u. ] No iNaTTe samaTThe / Wan 2. [ pra. ] aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale pariyAittA pabhU egaM mahaM itthirUvaM vA jAva 5 damANiyarUvaM vA vikuvvittae ? [u. ] he gautama ! vaha aisA nahIM kara sakatA / 2. [ pra.] bhagavan ! bhAvitAtmA anagAra, bAhara ke pudgaloM ko grahaNa karake kyA eka bar3e strIrUpa yAvat syandamAnikA rUpa kI vikurvaNA kara sakatA hai ? tRtIya zataka : paMcama uddezaka phaphaphaphaphaphaphaphaphaphaphapha (473) Wan [u. ] hA~, gautama ! vaha vaisA kara sakatA hai| 1. [Q.] Bhante ! Without acquiring outside matter particles, is a Wan sagacious ascetic (bhaavitatma anagar) capable of creating by Wan transmutation (vikurvana) a giant woman... and so on up to... syandamanika (large palanquin)? [Ans.] Gautam ! He is not capable of doing so. 5 [Q.] Bhante ! By acquiring outside matter particles, is a sagacious ascetic 5 ohaavitatma anagar) capable of creating by transmutation (vikurvana) a giant woman... and so on up to ... syandamanika (large palanquin ) ? [Ans.] Yes, Gautam ! He is capable of doing so. 3 . [ pra. ] aNagAre NaM bhaMte ! bhAviyappA kevaiyAiM pabhU itthirUvAiM vikuvvittae ? [ u. ] goyamA ! se jahAnAmae juvaI juvANe hattheNaM hatthaMsi geNhejjA, cakkassa vA nAbhI aragAuttA ********************************* Wan Wan Wan Wan siyA evAmeva aNagAre vi bhAviyappA veubbiyasamugdhAeNaM samohaNNai jAva pabhU NaM goyamA ! aNagAre NaM pha Wan Wan Wan Wan Wan Third Shatak: Fifth Lesson 5 Wan

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85555555555555555555555555555555555555 / bhAviyappA kevalakappaM jaMbuddIvaM dIvaM bahahiM itthIrUvehiM AiNNaM vitikinnnnN| jAva esa NaM goyamA ! / # aNagArassa bhAviyappaNo ayameyArUve visae visayamette buie, no ceva NaM saMpattIe vikuvviMsu vA viuvvati / vA viuvvissati vaa| evaM parivADIe neyavvaM jAva sNdmaanniyaa| 3. [pra. ] bhagavan ! bhAvitAtmA anagAra, kitane strIrUpoM kI vikurvaNA karane meM samartha hai ? ma [u. ] gautama ! jaise koI yuvaka, apane hAtha se yuvatI ke hAtha ko (bhaya yA kAma kI vihvalatA ke ! # samaya dRr3hatApUrvaka) pakar3a letA hai, athavA jaise cakra (pahiye) kI dhurI (nAbhi) AroM se yukta (saMlagna) / ma hotI hai, isI prakAra bhAvitAtmA anagAra bhI vaikriyasamudghAta se samavahata hokara sampUrNa jambUdvIpa nAmaka / dvIpa ko, bahuta-se strIrUpoM se AkIrNa (vyApta), vyatikIrNa (vizeSarUpa se paripUrNa rUpa meM) kara sakatA hai; yAvat (ThasAThasa bhara sakatA hai|) he gautama ! bhAvitAtmA anagAra kA yaha viSaya (zakti) hai, viSayamAtra hai; usane itanI vaikriya zakti samprApta hone para bhI kabhI itanI vikriyA kI nahIM, karatA nahIM aura karegA bhI nhiiN| isa prakAra paripATI se (kramazaH) yAvat syandamAnikA-sambandhI rUpavikurvaNA karane meM taka jAnanA caahie| 3. [Q.] Bhante ! How many such woman-forms a sagacious ascetic (bhaavitatma anagar) is capable of creating by transmutation (vikurvana)? [Ans.) Gautam ! Employing the process of Vaikriya Samudghat a A sagacious ascetic can pervade (akirna), merge (vyatikirna)... and so on up to... tightly pack (gaadhavagaadh) the whole of Jambudveep continent with numerous woman-forms, exactly like a young man tightly holding 4 the hand of a young woman or like the spokes of a wheel tightly held by _its axle. However, Gautam ! This great power of a sagacious ascetic (bhaavitatma anagar) is theoretical. In practice, in spite of acquiring f such power of transmutation, he has never performed transmutation to aforesaid extant, neither he does, nor will he do. The same statement about transmutation should be repeated in proper order up to i syandamanika (large palanquin). 4. [pra. ] se jahAnAmae kei purise asicammapAyaM gahAya gacchejjA evAmeva aNagAre NaM bhAviyappA - asi-cammapAyahattha-kiccagaeNaM appANeNaM uDDhaM vehAsaM uppaijjA ? # [u. ] haMtA, upijjaa| 4. [pra. ] (bhagavan !) jaise koI puruSa (kisI kAryavaza) talavAra aura carmapAtra (DhAla athavA myAna) meM hAtha meM lekara jAtA hai, kyA usI prakAra koI bhAvitAtmA anagAra bhI talavAra aura DhAla (athavA myAna) ke hAtha meM lie hue kisI kAryavaza (saMgha Adi ke prayojana se) svayaM AkAza meM Upara ur3a sakatA hai ? # [u. ] hA~, (gautama !) vaha Upara ur3a sakatA hai| mmmmmmmmmmmmm t t t t t t t t t t t t t t t t t t t t t t t t bhagavatIsUtra (1) (474) Bhagavati Sutra (1) 1 // // // // // // 4 ) ) ))))) )))))))

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Wan )))555555555555555555555555555)))))))))) 4. [Q. JBhante ! As man goes out (on some mission) with a sword and 41 leather shield in his hands; likewise can a sagacious ascetic 4 (bhaavitatma anagar) too fly in the sky to go on some mission (related to the religious organization or otherwise) with a sword and leather shield in his hands? ___ [Ans. Yes, (Gautam !) he can fly. 5. [pra.] aNagAre NaM bhaMte ! bhAviyappA kevaiyAI pabhU asi-cammapAyahattha-kiccagayAiM rUvAI viubbittae ? [u. ] goyamA ! se jahAnAmae juvai juvANe hattheNaM hatthe geNhejjA taM ceva jAva viuvviMsu vA 3 / / 5. [pra. ] bhagavan ! bhAvitAtmA anagAra kAryavaza talavAra evaM DhAla hAtha meM lie hue puruSa ke jaise ma kitane rUpoM kI vikurvaNA kara sakatA hai ? OM [u. ] gautama ! jaise koI yuvaka apane hAtha se yuvatI ke hAtha ko (dRr3hatApUrvaka) pakar3a letA hai + (za. 3/1/3 ke dRSTAnta anusAra), vaikriyakRta rUpoM se sampUrNa jambUdvIpa ko ThasAThasa bhara sakatA hai| yaha * usakI zakti mAtra hai, kintu kabhI itane vaikriya rUpa banAye nahIM, banAtA nahIM aura banAyegA bhI nhiiN| 4. 5. (Q.) Bhante ! How many such human-forms on some mission and equipped with a sword and shield a sagacious ascetic (bhaavitatma anagar) is capable of creating by transmutation (vikurvana)? [Ans.) He can tightly pack the whole of Jambudveep continent, exactly like a young man tightly holding the hand of a young woman (as the example given in 3/1/3). However, Gautam ! This power is theoretical. In practice he has never performed transmutation aforesaid extant, neither he does, nor will he do. 6. [pra. ] se jahAnAmae kei purise egaopaDAgaM kAuM gacchejjA, evAmeva aNagAre vi bhAviyappA egaopaDAgAhatthakiccagaeNaM appANeNaM urlDa vehAsaM uppaejjA ? [u. ] haMtA, goyamA ! uppejjaa| 6. [pra. ] jaise koI puruSa eka hAtha meM dhvajA vAlI patAkA lekara calatA hai, isI prakAra kyA 9 bhAvitAtmA anagAra bhI kAryavaza eka hAtha meM eka patAkA lekara svayaM Upara AkAza meM ur3a sakatA hai ? [u. ] hA~, gautama ! vaha AkAza meM ur3a sakatA hai| 6. (Q.) Bhante ! As man goes out (on some mission) with a flag in one of his hands; likewise can a sagacious ascetic (bhaavitatma anagar) too fly in the sky to go on some mission with a flag in one of his hands? [Ans.] Yes, (Gautam !) he can fly. )))))5555555555555555555555555555555555558 tRtIya zataka : paMcama uddezaka (475) Third Shatak: Fifth Lesson

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7. [pra. 1 ] aNagAre NaM bhaMte ! bhAviyappA kevaiyAI pabhU egaopaDAgAhatthakiccagayAiM rUvAI vikuvittae ? [u. ] evaM ceva jAva vikubiMsu vA 3 / [2 ] evaM duhaopaDAgaM pi| 7. [pra. 1 ] bhagavan ! bhAvitAtmA anagAra, kAryavaza eka hAtha meM patAkA lekara calane vAle puruSa ke jaise kitane rUpoM kI vikurvaNA kara sakatA hai ? [u. ] gautama ! yahA~ saba pahale kI taraha kahanA cAhie, (arthAt vaha aise vaikriyakRta rUpoM se samagra jambUdvIpa ko ThasAThasa bhara sakatA hai) parantu itane rUpoM kI vikurvaNA kabhI kI nhiiN| [ 2 ] isI taraha donoM hAthoM meM patAkA lie hue puruSa ke jaise rUpoM kI vikurvaNA ke sambandha meM kahanA caahie| __7.[Q.1] Bhante ! How many such human-forms on some mission with a flag in one of his hands a sagacious ascetic (bhaavitatma anagar) is capable of creating by transmutation (vikurvana) ? [Ans.] Gautam ! Here repeat as aforesaid. (He can tightly pack the whole of Jambudveep continent. But in practice he never performed transmutation to this extant.) [2] The same should be repeated for transmuting of human-forms with flags in both hands. 8. [pra.] se jahAnAmae kei purise egaojaNNAvaiyaM kAuM gacchejjA, evAmeva aNagAre vi bhAviyappA egaojaNNovaiyakiccagaeNaM appANeNaM uDDhe vehAsaM uppaejjA ? [u. ] haMtA, uppejjaa| 8. [pra. ] bhagavan ! jaise koI puruSa eka tarapha yajJopavIta (janeU) dhAraNa karake calatA hai, usI taraha kyA bhAvitAtmA anagAra bhI kAryavaza eka tarapha yajJopavIta dhAraNa kiye hue puruSa kI taraha svayaM Upara AkAza meM ur3a sakatA hai ? [u. ] hA~, gautama ! ur3a sakatA hai| 8. (Q.) Bhante ! As a man goes out with a sacred thread (yajnopaveet) on one side; likewise can a sagacious ascetic (bhaavitatma anagar) too fly in the sky to go on some mission with a sacred thread on one side ? [Ans.] Yes, (Gautam !) he can fly. 9. [pra. 1] aNagAre NaM bhaMte ! bhAviyappA kevaiyAI pabhU egaojaNNovaiyakiccagayAiM rUvAI vikuvittae ? [u. ] taM ceva jAva vikuliMsu vA 3 / [ 2 ] evaM duhaojaNNovaiyaM pi| 9. [pra. 1 ] bhagavan ! bhAvitAtmA anagAra kAryavaza eka tarapha yajJopavIta dhAraNa kiye hue puruSa ke jaise kitane rUpoM kI vikurvaNA kara sakatA hai ? bhagavatIsUtra (1) (476) Bhagavati Sutra (1) %% %%%%% %%%% %% % %%%% %%% %%% %%% %% %%%% %

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9555)))))))))))))55555555555555555555555 [u. ] gautama ! pahale kahe anusAra jAna lenA caahie| (arthAt aise vaikriyakRta rUpoM se vaha sAre bUdvIpa ko ThasAThasa bhara sakatA hai|) [2] isI taraha donoM ora yajJopavIta dhAraNa kiye hue puruSa kI U taraha rUpoM kI vikurvaNA karane ke sambandha meM bhI jAna lenA caahie| + 9.[Q. 1] Bhante ! How many such human-forms on some mission with a sacred thread on one side a sagacious ascetic (bhaavitatma anagar) 4 is capable of creating by transmutation (vikurvana)? ___ [Ans.] Gautam ! Here repeat as aforesaid. (He can tightly pack the e of Jambudveep continent.) [2] The same should be repeated for transmuting of human-forms with sacred threads on both sides. 10. [pra. 1] se jahAnAmae kei purise egaopalhatthiyaM kAuM ciTTejjA evAmeva aNagAre vi bhAviyappA ? [u. ] taM ceva jAva vikubbisu vA 3 / [ 2 ] evaM duhaopalhatthiyaM pi| 10. [pra. 1 ] bhagavan ! jaise koI puruSa eka tarapha palhathI (sukhAsana) lagAkara baiThe, isI taraha kyA bhAvitAtmA anagAra bhI (palhathI lagAkara baiThe hue puruSa ke samAna) rUpa banAkara svayaM AkAza meM fa ur3a sakatA hai? [u. ] gautama ! pahale kahe anusAra saba varNana jAnanA caahie| [ 2 ] isI taraha donoM tarapha palhathI OM lagAne vAle puruSa ke samAna rUpavikurvaNA ke sambandha meM jAna lenA caahie| 10. [Q. 1] Bhante ! As a man sits with one leg folded; likewise can a sagacious ascetic (bhaavitatma anagar) fly in the sky in the said posture (one leg folded)? (Ans.] Gautam ! Here repeat all details as aforesaid. [2] The same should be repeated for transmuting of human-forms with both legs folded. 11. [pra.1] se jahAnAmae kei purise egaopaliyaMkaM kAuM cidvejjA0? [u. ] taM ceva jAva vikubiMsu vA 3 / [2] evaM duhaopaliyaMkaM pi| 11. [pra. 1 ] bhagavan ! jaise koI puruSa eka tarapha paryaMkAsana (padmAsana yA vajrAsana) karake baiThe, ma usI taraha kyA bhAvitAtmA anagAra bhI usa puruSa ke samAna rUpa-vikurvaNA karake AkAza meM ur3a sakatA hai ? [u. ] gautama ! (isakA uttara bhI) pahale kahe anusAra jAnanA caahie| [ 2 ] isI taraha donoM tarapha + paryaMkAsana karake baiThe hue puruSa ke samAna rUpa-vikurvaNA karane ke sambandha meM jAna lenA caahie| OM 11. [Q. 1] Bhante ! As a man sits in one sided Paryank posture; likewise can a sagacious ascetic (bhaavitatma anagar) fly in the sky in the said posture ? jamadhaWan 5554555555455555555555555555555555555555555 tRtIya zataka : paMcama uddezaka (477) Third Shatak : Fifth Lesson Yin Wei Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$$$$%%%%%%%%%

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[Ans.] Gautam ! Here repeat all details as aforesaid. [2] The same should be repeated for transmuting of human-forms with both sided Paryank posture. anagAra ke azvAdi rUpa ASCETIC TAKING FORM OF HORSE ETC. 12. [ pra. ] aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA pabhU egaM mahaM AsarUvaM vA hathirUvaM vA sIha-vaggha-vaga -dIviya -accha-taraccha - parAsararUvaM vA abhijuMjittae ? [u. ] No iNaTThe samaTThe, aNagAre NaM evaM bAhirae poggale pariyAittA pabhU / 12. [ pra. ] bhagavan ! bhAvitAtmA anagAra, bAhara ke pudgaloM ko grahaNa kiye binA eka bar3e azva ke rUpa ko, hAthI ke rUpa ko, siMha, bAgha, bher3iye (vRka), cIte (dvIpika), rIcha ( bhAlU), choTe teMdue (rakSa) athavA parAzara ( zarabha = aSTApada) ke rUpa kA abhiyoga karane meM samartha hai ? [ u. ] gautama ! yaha bAta zakya nahIM hai| (arthAt vidyA, maMtra Adi ke bala se grahaNa kiye hue bAhya pudgaloM ke binA yaha pUrvokta rUpoM kA abhiyoga nahIM kara sakatA / ) vaha bhAvitAtmA anagAra bAhara ke pudgaloM ko grahaNa karake (pUrvokta rUpoM kA abhiyoga karane meM samartha hai| phra 12. [Q.] Bhante ! Without acquiring outside matter particles, is a sagacious ascetic (bhaavitatma anagar) capable of performing abhiyoga (entering into and manipulating some other body) and taking the following forms--a large horse, elephant, lion, tiger, wolf (urik), cheetah (dvipik), bear, leopard ( raksh) or a Parashar (an extinct species of ferocious animal) ? [Ans.] Gautam ! It is not possible. However, that sagacious ascetic (bhaavitatma anagar) is capable of performing abhiyoga by acquiring outside matter particles. 13. [ pra. 1 ] aNagAre NaM bhaMte ! bhAviyappA egaM mahaM AsarUvaM vA abhijuMjittA aNegAI joyaNAI gamitta pabhU ? [u. ] haMtA, pabhU / 13. [ pra. 1 ] bhagavan ! bhAvitAtmA anagAra, eka bar3e azva ke rUpa kA abhiyojana karake aneka yojana taka jA sakatA hai ? [u.] hA~, gautama ! vaha vaisA karane meM samartha hai| 13. [Q. 1] Bhante ! Is a sagacious ascetic (bhaavitatma anagar) performing abhiyoga and taking the form of a large horse capable of travelling a distance of many Yojans? [Ans.] Yes, he is capable of doing that. bhagavatIsUtra (1) phra (478) Bhagavati Sutra (1)

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[pra. 2 ] se bhaMte ! kiM AyaDDIe gacchati, pariDDIe gacchati ? [u. ] goyamA ! AyaDDIe gacchai, no pariDIe gcchi| [pra. 2 ] bhagavan ! kyA vaha (itane yojana taka) Atma-Rddhi (apanI zakti) se jAtA hai yA para-Rddhi se jAtA hai ? [u. ] gautama ! vaha Atma-Rddhi se jAtA hai, para-Rddhi se nahIM jaataa| (Q. 2] Bhante ! Does that sagacious ascetic (bhaavitatma anagar) move (many Yojans) with its own power or that of others ? (Ans.] He moves with his own power and not with that of others. [ 3 ] evaM AyakammuNA, no prkmmunnaa| AyappaogeNaM, no prppogennN| [4] ussiodagaM vA gacchai patodagaM vA gcchi| __ [3] isI prakAra vaha svakarma (apanI kriyA) se jAtA hai, parakarma se nahIM; Atma-prayoga se jAtA hai, kintu para-prayoga se nhiiN| [4] vaha ucchritodaya (sIdhe khar3e) rUpa meM bhI jA sakatA hai aura patitodaya (par3e hue) rUpa meM bhI jA sakatA hai| [3] In the same way he moves with his own action and not with that of others. Also he moves with his own effort and not with that of others. [4] He can move both in erect posture as well as prostrate posture. 14. [pra. 1 ] se NaM bhaMte ! kiM aNagAre Ase ? [u. ] goyamA ! aNagAre NaM se, no khalu se aase| [ 2 ] evaM jAva parAsararUvaM vaa| 14. [pra. 1 ] bhagavan ! vaha azvarUpadhArI bhAvitAtmA anagAra, kyA (azva kI vikriyA ke samaya) azva hai? [u. ] gautama ! (vAstava meM) vaha anagAra hai, azva nhiiN| [2] isI prakAra parAzara (zarabha yA aSTApada) taka ke rUpoM ke sambandha meM bhI kahanA caahie| 14. [Q. 1] Bhante ! (At that time) is that sagacious ascetic $ (bhaavitatma anagar) in the form of a horse, actually a horse ? __[Ans.] Gautam ! He is, in fact, an ascetic and not a horse. [2] All these fi details should be repeated for other forms up to Parashar. vivecana : prastuta tInoM sUtroM kA sAra isa prakAra haima (1) bhAvitAtmA anagAra vidyA Adi ke bala se bAhya pudgaloM ko grahaNa kiye binA azvAdi rUpoM kA hai abhiyojana nahIM kara sktaa| (2) azvAdi rUpoM kA abhiyojana karake vaha anekoM yojana jA sakatA hai, para ))))))))))555555555555555555555555 Wan ))))))) (479) Third Shatak: Fifth Lesson tRtIya zataka : paMcama uddezaka 35555 555555555555

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phaphaphaphaphaphaphapha vaha jAtA hai apanI labdhi, apanI kriyA yA apane prayoga se / (3) azvAdi kA rUpa banAyA huA vaha anagAra azva Adi nahIM hotA, vaha vAstava meM anagAra hI hotA hai| abhiyoga aura vaikriya meM antara - vaikriya rUpa vaikriya labdhi yA vaikriya samudghAta dvArA kiyA jAtA hai-jabaki abhiyoga kiyA jAtA hai-vidyA, maMtra, taMtra Adi ke bala se / abhiyoga meM maMtrAdi ke bala se azvAdi ke rUpa meM praveza karake usake dvArA kriyA karAI jAtI hai| donoM ke dvArA rUpa-parivartana yA vividha rUpa nirmANa meM samAnatA dikhalAI detI hai, parantu donoM kI prakriyA meM antara hai| abhiyoga bhI eka prakAra kI vikriyA hI hai| donoM ke karttA mAyI (pramAdI evaM kaSAyavAn) sAdhu hote haiN| uttarA. 26/262 meM abhiyogikI bhAvanA kA varNana draSTavya hai| Elaboration-The gist of the preceding three aphorisms is as follows (1) Even with the help of his special powers a sagacious ascetic (bhaavitatma anagar) cannot acquire (abhiyojan) other forms, like that of a horse, without accepting matter particles from outside. (2) After acquiring such forms he can travel long distances but that is done with his own special powers, action and effort. ( 3 ) That ascetic in the form of a horse is not a horse, he is actually an ascetic. Difference between abhiyoga and vaikriya-Vaikriya (transmuted) form is acquired through the process of Vaikriya Samudghat, whereas abhiyoga is done with the help of special powers, mantra and tantra. Abhiyoga is a process where one enters the form or body of a horse etc. and performs actions through it. The two activities appear to be similar in terms of change of form or creating a variety of forms. However, the processes are different. Abhiyoga (acquisition of a form) too is a type of vikriya (transmutation). Both these actions are performed by maligned ascetics who are under influence of stupor or passions. The description of Abhiyogiki Bhaavana (sentiment of pursuing transformation) in Uttaradhyayan Sutra (26/262 ) is worth a study. vikurvaNA kA phala FRUITS OF TRANSMUTATION 15. [ pra. 1 ] se bhaMte ! kiM mAyI vikuvvati ? amAyI vikuvvati ? [u.] goyamA ! mAyI vikuvvati, no amAyI vikuvvati / 15. [ pra. 1 ] bhagavan ! kyA mAyI anagAra vikurvaNA karatA hai, yA amAyI anagAra vikurvaNA karatA hai ? [ u. ] gautama ! mAyI anagAra vikurvaNA karatA hai, amAyI anagAra vikurvaNA nahIM karatA / 15. [Q. 1] Bhante ! Does a maligned (maayi; this includes spiritually torpid and passion-infested) person perform transmutation (vikurvana ) ? bhagavatIsUtra (1) (480) Bhagavati Sutra (1) phra

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phaphaphaphaphaphaphaphaphapha Or does a non-maligned (amaayi; this includes spiritually alert and passion-free) person perform transmutation ? [Ans.] Gautam ! A maligned ascetic performs transmutation, a nonmaligned ascetic does not perform transmutation. [pra. 2 ] mAi NaM tassa ThANassa aNAloiyapaDikkaMte kAlaM karei kahiM uvajjai ? [ u. ] goyamA ! annayaresu Abhiogiesu devalogesu devattAe uvavajjai / [pra. 3] amAyI NaM tassa TANassa AloiyapaDikkaMte kAlaM karei kahiM uvajjai ? [ u. ] goyamA ! annayaresu aNAbhiogiesu devalogesu devattAe uvavajjai / sevaM bhaMte 2 tti / [pra. 2 ] mAyI anagAra pUrvokta prakAra kI vikurvaNA karane ke pazcAt usa (pramAdarUpa doSa) sthAna kI AlocanA evaM pratikramaNa kiye binA mRtyu pAkara kahA~ utpanna hotA hai ? [ u. ] gautama ! vaha anagAra Abhiyogika devalokoM (acyutakalpa taka) meM se kisI eka devaloka meM devarUpa meM utpanna hotA hai| [pra. 3 ] bhagavan ! amAyI (apramatta) anagAra usa prakAra kI vikurvaNA kriyA karane ke pazcAt pazcAttApapUrvaka ukta pramAdarUpa doSa -sthAna kI AlocanA pratikramaNa karane ke pazcAt marakara kahA~ utpanna hotA hai ? [ u. ] gautama ! vaha anAbhiyogika (Abhiyogika se itara) devalokoM (acyutakalpa se Upara ke) meM se kisI devaloka meM devarUpa se utpanna hotA hai| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai / [Q. 2] If a maligned ascetic dies without critical review and atonement for the said deed (the act of transmutation), where does he reincarnate ? [Ans.] Gautam ! That ascetic reincarnates as a god in one of the Aabhiyogik Dev-loks. (divine realms up to Achyut Kalp) [Q. 3] Bhante ! If a non-maligned ascetic dies after doing critical review and atonement for that deed (the act of transmutation), where does he reincarnate? [Ans.] Gautam ! That ascetic reincarnates as a god in one of the Anabhiyogik Dev-loks. (divine realms above Achyut Kalp). "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. tRtIya zataka : paMcama uddezaka (481) nitimitimi55**************************milll Third Shatak: Fifth Lesson

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16. gAhA-itthI asI paDAgA jaNNovaie ya hoi boddhavvaM / palhatthiya paliyaMke abhiyogavikubvaNA maayii||1|| (saMgrahaNI gAthA) // taie sae : paMcamo uddeso samatto // 16. saMgrahaNI gAthA kA artha-strI, asi (talavAra), patAkA, yajJopavIta (janeU), palhathI, paryaMkAsana; ina saba rUpoM ke abhiyoga aura vikurvaNA-sambandhI varNana isa (paMcama) uddezaka meM hai tathA aisA kArya (abhiyoga tathA vikurvaNA kA prayoga) mAyI karatA hai, yaha bhI batAyA gayA hai| tRtIya zataka : paMcama uddezaka samApta // 16. Collative verse-This (fifth) lesson contains description of transformation into and acquisition of forms including woman, sword, flag, sacred thread and postures (folded legs and Paryank). Also included is the information that all these acts are performed by a maligned ascetic. * END OF THE FIFTH LESSON OF THE THIRD CHAPTER * - (482) Bhagavati Sutra (1) bhagavatIsUtra (1) %%%%% %%%% %%%% %%%%% %%%%% %%%%% %%%%%%

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tRtIya zataka chaThA uddezaka THIRD SHATAK (Chapter Three) : SIXTH LESSON )))))))))))))))) Wan )))) yAmAgaganagAbha))))))55555555555555555555555555 anagAra ANAGAR VIRYALABDHI (POTENCY ACQUISITION BY ASCETIC) Wan mithyAdRSTi kI vikurvaNA TRANSMUTATION BY THE UNRIGHTEOUS 1. [pra.] aNagAre NaM bhaMte ! bhAviyappA mAyI micchaddivI vIriyaladdhIe veubbiyaladdhIe OM vibhaMganANaladdhIe vANArasiM nagariM samohae, samohaNNittA rAyagihe nagare rUvAiM jANati pAsati ? [u. ] haMtA, jANai paasi|| 1. [pra. ] bhagavan ! bhAvitAtmA anagAra jo mithyAdRSTi aura mAyI (kaSAyavAna) hai tathA vIryalabdhi se, vaikriyalabdhi se aura vibhaMgajJAnalabdhi se sampanna hai, vaha rAjagRha nagara meM rahA huA vArANasI nagarI OM kI vikurvaNA karake kyA rAjagRha ke (manuSya, mahala Adi) rUpoM ko jAnatA-dekhatA hai ? [u. ] hA~, gautama ! vaha (anagAra) una vahA~ sthita rUpoM ko jAnatA aura dekhatA hai| 1. [Q.] Bhante ! Can a sagacious ascetic (bhaavitatma anagar), who is unrighteous (mithyadrishti), maayi (under influence of passions) and 4 endowed with potency (virya labdhi), power of transmutation (vaikriya 15 labdhi) and power of pervert knowledge (vibhang jnana labdhi), while ng in Rajagriha city, see and know the make-up (houses and people) of Varanasi city by creating a transmuted form of Rajagriha city. (Ans.] Yes, Gautam ! He (the ascetic) sees the make-up (houses and people) of that city. 2. [pra. 1] se bhaMte ! kiM tahAbhAvaM jANai pAsai ? annahAbhAvaM jANai pAsai ? [u. ] goyamA ! No tahAbhAvaM jANai pAsai, annahAbhAvaM jANai paasi| [pra. 2 ] se keNaTTeNaM bhaMte ! evaM vuccai 'no tahAbhAvaM jANai pAsai, annahAbhAva jANai pAsai ?' [u. ] goyamA ! tassa NaM evaM bhavati-evaM khalu ahaM rAyagihe nagare samohae, samohaNNittA vANArasIe nagarIe rUvAI jANAmi pAsAmi, se se daMsaNe vivaccAse bhavati, te teNaTeNaM jAva paasti|| 2. [pra. 1 ] bhagavan ! kyA vaha una rUpoM ko tathAbhAva (yathArtharUpa se) jAnatA-dekhatA hai, athavA # anyathAbhAva (viparIta rUpa) se jAnatA-dekhatA hai ? ___[u. ] gautama ! vaha tathAbhAva se nahIM jAnatA-dekhatA, kintu anyathAbhAva se jAnatA-dekhatA hai| [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki vaha yathArtharUpa se nahIM jAnatA-dekhatA, / kintu anyathAbhAva se jAnatA-dekhatA hai ? 55555555555555555))) tRtIya zataka : chaThA uddezaka (483) Third Shatak : Sixth Lesson 155555555555555555555555414945548

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5))))))))))55555555555555555 [u. ] gautama ! usa (anagAra) ke mana meM (dRSTi viparyaya ke kAraNa) isa prakAra kA vicAra hotA hai ki vArANasI nagarI meM rahe hue maiMne rAjagRha nagara kI vikurvaNA kI hai aura vikurvaNA karake maiM vArANasI ke rUpoM ko jAnatA-dekhatA huuN| isa prakAra usakA darzana viparIta hotA hai| isa kAraNa se aisA kahA jAtA hai ki vaha yathArtharUpa se nahIM, kintu anyathAbhAva se jAnatA-dekhatA hai| 2. [Q. 1] Bhante ! Does he see and know that make-up realistically (tatha-bhaava) or unrealistically (anyatha-bhaava) ? [Ans.] Gautam ! He does not see and know realistically (tathabhaava) but sees and knows unrealistically (anyatha-bhaava). [Q. 2] Bhante ! Why is it said that he does not see and know realistically (tatha-bhaava) but sees unrealistically (anyatha-bhaava)? [Ans.] Gautam ! That ascetic thinks (due to delusion) that while living in Varanasi city he had created Rajagriha city and doing that he sees and knows the make-up of Varanasi city. Thus his vision is opposite. That is why it is said that he does not see and know realistically (tathabhaava) but sees and knows unrealistically (anyatha-bhaava). 3. [pra. ] aNagAre NaM bhaMte ! bhAviyappA mAyI micchaddiTThI jAva rAyagihe nagare samohae, samohaNNittA vANArasIe nagarIe rUvAiM jANai pAsai ? [u. ] haMtA, jANai paasi| taM ceva jAva tassa NaM evaM bhavai-evaM khalu ahaM vANArasIe nagarIe samohae, samohaNittA rAyagihe nagare rUvAiM jANAmi pAsAmi, se se daMsaNe vivaccAse bhavati, se teNaTTeNaM jAva anahAbhAvaM jANai paasi| __3. [pra.] bhagavan ! mAyI mithyAdRSTi bhAvitAtmA anagAra, vArANasI meM rahA huA yAvat rAjagRha nagara kI vikurvaNA karake kyA vArANasI ke rUpoM ko jAnatA aura dekhatA hai ? [u. ] hA~, gautama ! vaha una rUpoM ko jAnatA aura dekhatA hai| yAvat-usa anagAra ke mana meM isa prakAra kA vicAra hotA hai ki rAjagRha nagara meM rahA huA maiM vArANasI nagarI kI vikurvaNA karake tadgata (rAjagRha nagara ke) rUpoM ko jAnanA aura dekhatA huuN| isa prakAra usakA darzana viparIta hotA hai| isa kAraNa se, yAvat-vaha anyathAbhAva se jAnatA-dekhatA hai| 3. [Q.] Bhante ! Can an unrighteous (mithyadrishti) and maayi (under influence of passions) sagacious ascetic (bhaavitatma anagar)... and so on up to... while living in Varanasi city, see and know the makeup (houses and people) of Rajagriha city by creating a transmuted form of Varanasi city ? [Ans.] Yes, Gautam ! He (the ascetic) sees the make-up (houses and people) of that city... and so on up to... that ascetic thinks (due to bhagavatIsUtra (1) (484) )) ja Bhagavati Sutra (1) ) ) )) ))) ma ) )) ))) ))

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))))))555555558 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 8))))))))))))))))))) ))))) 5 delusion) that while living in Rajagriha city he had created Varanasi city 4 4 and doing that he sees and knows the make-up of Rajagriha city. Thus 5 his vision is opposite. That is why... and so on up to... he sees and knows Wan unrealistically (anyatha-bhaava). 4. [pra.] aNagAre NaM bhaMte ! bhAviyappA mAyI micchaddivI vIriyaladdhIe veubviyaladdhIe vibhaMgaNANaladdhIe vANArasiM nagari rAyagihaM ca nagaraM aMtarA ya egaM mahaM jaNavayavagaM samohae, samohaNittA vANArasiM nagari rAyagihaM ca nagaraM taM aMtarA egaM mahaM jaNavayavaggaM jANati pAsati ? [u. ] haMtA, jANati paasti| 4. [pra. ] bhagavan ! mAyI mithyAdRSTi bhAvitAtmA anagAra apanI vIryalabdhi se, vaikriyalabdhi se, aura vibhaMgajJAnalabdhi se vArANasI nagarI aura rAjagRha nagara ke bIca meM eka bar3e janapada-varga (deza-samUha) kI vikurvaNA karake usa (vArANasI aura rAjagRha ke bIca meM vikurvita) bar3e janapada varga ko jAnatA aura dekhatA hai ? [u. ] hA~, gautama ! vaha (usa vikurvita bar3e janapada-varga ko) jAnatA aura dekhatA hai| 4. (Q.) Bhante ! Can an unrighteous (mithyadrishti) and maayi (under influence of passions) sagacious ascetic (bhaavitatma anagar) create by transmutation a janapad-varg (a state-like vast inhabited area) between Varanasi city and Rajagriha city with the help of his potency (virya labdhi), power of transmutation (vaikriya labdhi) and power of pervert knowledge (vibhang jnana labdhi) and then see and know it (that vast inhabited area between Varanasi city and Rajagriha city) ? ___ [Ans.] Yes, Gautam ! He (the ascetic) sees and knows that (the vast inhabited area created by transmutation). 5.[pra. 1] se bhaMte ! kiM tahAbhAvaM jANai pAsai, anahAbhAvaM jANai pAsai ? [u. ] goyamA ! No tahAbhAvaM jANati pAsai, anahAbhAvaM jANai paasi| __ [pra. 2 ] se kepaTTeNaM jAva pAsai ? [u. ] goyamA ! tassa khalu evaM bhavati-esa khalu vANArasI nagarI, esa khalu rAyagihe nagare, esa khalu aMtarA ege mahaM jaNavayavagge, no khalu esa mahaM vIriyaladdhI veuviyaladdhI vibhaMganANaladdhI iDDI jutI ma jase bale vIrie purisakkAraparakkame laddhe patte abhisamantrAgae, se se daMsaNe vivaccAse bhavati, se teNaTTeNaM OM jAva paasti| 5. [pra. 1] bhagavan ! kyA vaha usa janapadavarga ko tathAbhAva se jAnatA-dekhatA hai, athavA OM anyathAbhAva se jAnatA-dekhatA hai ? Wan ))))))))))))))))))))) | tRtIya zataka : chaThA uddezaka (485) Third Shatak: Sixth Lesson 05555555555555555555555555555555555558

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phra [ u. ] gautama ! vaha usa janapadavarga ko tathAbhAva se nahIM jAnatA - dekhatA; kintu anyathAbhAva se jAnatA-dekhatA hai| [pra. 2 ] bhagavan ! vaha usa janapadavarga ko anyathAbhAva se yAvat jAnatA - dekhatA hai, isakA kyA kAraNa hai ? [u.] gautama ! usa anagAra ke mana meM aisA vicAra hotA hai ki yaha vArANasI nagarI hai, yaha rAjagRha nagara hai tathA ina donoM ke bIca meM yaha eka bar3A janapadavarga hai / parantu yaha merI vIryalabdhi, vaikriyalabdhi yA vibhaMgajJAnalabdhi nahIM hai; aura na hI mere dvArA upalabdha, prApta aura abhisamanvAgata yaha Rddhi, dhuti, yaza, bala aura puruSakAra parAkrama hai| isa prakAra kA ukta anagAra kA darzana viparIta hotA hai| isa kAraNa se, yAvat vaha anyathAbhAva se jAnatA - dekhatA hai| 5. [Q. 1] Bhante ! Does he see and know that janapad-varg realistically (tatha-bhaava) or unrealistically (anyatha-bhaava)? [Ans.] Gautam ! He does not see and know realistically (tatha - bhaava) but sees and knows unrealistically (anyatha-bhaava). [Q. 2] Bhante ! Why is it said that he does not see and know realistically (tatha-bhaava) but sees unrealistically (anyatha-bhaava) ? [Ans.] Gautam ! That ascetic thinks (due to delusion) that this was Varanasi city and this was Rajagriha city. In between these two this was a vast janapad-varg. But this is neither his potency (virya labdhi), power of transmutation (vaikriya labdhi) and power of pervert knowledge (vibhang jnana labdhi) nor the riddhi (opulence), dyuti (radiance), bal (physical strength ), yash (fame) or self-exertion (purushakar-parakram) received, acquired, confirmed by him. This is how the vision of that ascetic is distorted. That is why it is said that... and so on up to... he sees and knows unrealistically (anyatha-bhaava). vivecana : yahA~ prazna uThatA hai ki jo bhAvitAtmA anagAra hai, vaha mAyI mithyAdRSTi kaise ho sakatA hai ? isake uttara meM vRttikAra kA spaSTIkaraNa hai ki yahA~ anagAra kA artha gRhavAsa tyAga karane vAle se hai, na ki jainabhikSu se, tathA bhAvitAtmA kA artha hai apane zAstra va sva-darzana ke anusAra zama, dama, yama Adi niyamoM kA dhAraka / aisA anagAra sakaSAyI aura mithyAdRSTi hone se usakA darzana bhI viparIta hotA hai| vaha apane vaikriyakRta rUpoM ko vAstavika rUpa meM nahIM dekhakara digmUr3ha yA unmatta manuSya jaisI avasthA meM viparIta rUpa meM hI grahaNa karatA hai / isalie usakA anubhava, darzana aura kSetra sambandhI vicAra viparIta hotA hai| ( vRtti, patrAMka 193) tIna labdhiyA~ - (1) vIryalabdhi, (2) vaikriyalabdhi, aura (3) vibhaMgajJAnalabdhi / ye tInoM labdhiyA~ vikurvaNA karane kI mukhya sAdhana haiM - (1) vIryalabdhi se zakti sphuraNa karatA hai, (2) vaikriyalabdhi se vaikriya samudghAta karake vividha rUpoM kI vikurvaNA karatA hai, aura (3) vibhaMgajJAnalabdhi se rAjagRhAdika pazu, puruSa Adi vividha rUpoM ko jAnatA - dekhatA hai| mithyAdRSTi hone ke kAraNa isakA darzana aura jJAna viparIta grAhI hotA hai| bhagavatIsUtra (1) (486) nimimimimimimimimilll*****************mimimimimimimiY Bhagavati Sutra (1)

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05555555555555555555555555555555555550 455 457 45 AcArya mahAprajJa jI yahA~ darzana viparyaya (mithyAdRSTi) ko spaSTa karate hue likhate haiM- "rAjagRha meM rahate hue 45 5 vaha vArANasI nagarI kA nirmANa karatA hai, kintu vaha socatA hai maiMne vaikriya zakti dvArA rAjagRha kA nirmANa 5 kiyA hai, aura maiM vArANasI meM vidyamAna rUpoM ko jAna dekha rahA huuN| vaha apane dvArA nirmita nagaroM ko vAstavika mAna letA hai| use yaha jJAna nahIM rahatA ki yaha saba maiMne apanI vaikriya zakti dvArA kiyA hai|" ( bhagavaI : bhAga 2, pRSTha 61-62 ) Wan 47 Elaboration-Here a question arises naturally-how can a sagacious Wan ascetic (bhaavitatma anagar) be unrighteous (mithyadrishti) and maayi (under influence of passions)? The commentator (Vritti) explains it by stating that here the term anagar means a homeless mendicant and not Jain ascetic. And bhavitatma means the follower of codes and rituals of pacification, suppression and discipline according to his own scriptures and philosophy. Because such anagars are unrighteous and deceitful their perception is also pervert. They do not see the said transmuted forms as their own creation but real as seen by a deluded or mad person. Therefore their experience, perception and idea about that area is Wan unrealistic. (Vritti, leaf 193) 45 45 557 55 555 Wan 45 55 455 555 47 555 45 Wan 457 Three special powers-(1) Virya labdhi (potency), (2) Vaikriya labdhi (power of transmutation), and (3) Vibhang jnana labdhi (power of pervert knowledge). These three special powers are instrumental in 5 performing transmutation-(1) Virya labdhi (potency) helps activating the source of energy. (2) Vaikriya labdhi (power of transmutation) helps creating a variety of forms through the process of Vaikriya Samudghat. (3) Vibhang jnana labdhi (power of pervert knowledge) helps seeing and knowing the forms so created. As he is unrighteous his perception and knowledge makes his understanding pervert or contradictory. Wan pha samyagdRSTi anagAra kI vikurvaNA TRANSMUTATION BY THE RIGHTEOUS 5 Explaining the pervert or contradicting perception (mithyadrishti), Acharya Mahaprajna states-While living in Rajagriha he creates 55 Varanasi city but thinks that with his power of transmutation he had created Rajagriha and was observing the things existing in Varanasi. He. believes the cities created by him to be real. He forgets that all that was created by him through his power of transmutation.' (Bhagavai, Part-2, pp. 61-62) Wan Wan 45 55 (487) 5 6. [pra. ] aNagAre NaM bhaMte ! bhAviyappA amAyI sammaddiTThI vIriyaladdhIe veuvviyaladdhIe 5 ohinANaladdhIe rAyagihe nagare samohae, samohaNittA vANArasIe nagarIe ruvAI jANai pAsai ? 45 tRtIya zataka : chaThA uddezaka 5555555555555555555555555 55 Wan 55 55 557 557 45 Wan Third Shatak: Sixth Lesson 5 55

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mimittmilll***************************55 [u. ] haMtA, jANati pAsati / 7. [ pra. 1 ] se bhaMte ! [u.] goyamA ! tahAbhAvaM jANati pAsati, no annAbhAvaM jANati pAsati / tahAbhAvaM jANai pAsai ? annahAbhAvaM jANati pAsati ? [pra. 2] se keNaTTeNaM bhaMte ! evaM buccai ? [u. ] goyamA ! tassa NaM evaM bhavati evaM khalu ahaM rAyagihe nagare samohae, samohaNNittA vANArasIe nagarIe ruvAI jANAmi pAsAmi, se se daMsaNe avivaccAse bhavati, se teNaTTeNaM goyamA ! evaM vuccati / 8. bIo vi AlAvago evaM ceva, navaraM vANArasIe nagarIe samohaNA NeyavvA, rAyagihe nagare ruvAiM jANai pAsai / 6. [ pra. ] bhagavan ! vArANasI nagarI meM rahA huA amAyI samyagdRSTi bhAvitAtmA anagAra, vIryalabdhi se, vaikriyalabdhi se aura avadhijJAnalabdhi se rAjagRha nagara kI vikurvaNA karake kyA rAjagRha meM vidyamAna rUpoM ko jAnatA-dekhatA hai ? [u. ] hA~, gautama ! ( vaha una rUpoM ko) jAnatA - dekhatA hai| 7. [ pra. 1 ] bhagavan ! vaha una rUpoM ko tathAbhAva ( yathArtha rUpa ) se jAnatA dekhatA hai, athavA anyathAbhAva se jAnatA dekhatA hai ? - [ u. ] gautama ! vaha una rUpoM ko tathAbhAva se jAnatA- dekhatA hai, kintu anyathAbhAva (viparIta rUpa ) se nahIM jAnatA- dekhatA / [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki vaha tathAbhAva se una rUpoM ko jAnatA dekhatA hai, anyathAbhAva se nahIM ? [ u. ] gautama ! usa anagAra ke mana meM isa prakAra kA vicAra, cintana hotA hai ki 'vArANasI nagarI meM rahA huA maiM rAjagRha nagara kI vikurvaNA karake vArANasI ke rUpoM ko jAnatA dekhatA huuN|' isa prakAra usakA darzana aviparIta ( samyak / yathArtha ) hotA hai| gautama ! isa kAraNa se aisA kahA jAtA hai ki vaha tathAbhAva se jAnatA - dekhatA hai| 8. dUsarA AlApaka bhI isI taraha kahanA caahie| kintu vizeSa yaha hai ki vikurvaNA vArANasI nagarI kI samajhanI cAhie aura rAjagRha nagara meM rahakara vArANasI ke rUpoM ko jAnatA - dekhatA hai| 6. [Q.] Bhante ! Can a righteous (samyagdrishti) and amaayi (free of the influence of passions) sagacious ascetic (bhaavitatma anagar), while living in Varanasi city, see and know the make-up of Rajagriha city by creating a transmuted form of Rajagriha city through his potency (virya labdhi), power of transmutation (vaikriya labdhi) and power of extrasensory knowledge (Avadhi-jnana labdhi ) ? [Ans.] Yes, Gautam ! He (the ascetic) sees the make-up of that city. bhagavatIsUtra (1) Bhagavati Sutra (1) (488) nitimittt***************************Y

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phaphaphaphaphaphaphaphaphaphapha Wan Wan tmimikmi*****puumimimitmimimimimit******************tmikmik [Ans.] Gautam ! That ascetic thinks that while living in Varanasi city he had created Rajagriha city and doing that he saw and knew the 5 make-up of Varanasi city. Thus his vision is not opposite (realistic). That is why it is said that he sees and knows realistically (tatha-bhaava). Wan Wan Wan 7. [Q. 1] Bhante ! Does he see and know that make-up realistically phra (tatha-bhaava) or unrealistically (anyatha-bhaava)? [Ans.] Gautam ! He sees and knows realistically (tatha-bhaava) and 5 not unrealistically (anyatha-bhaava). [Q. 2] Bhante ! Why is it said that he sees and knows realistically (tatha-bhaava) and not unrealistically (anyatha-bhaava ) ? phra 8. The second statement should also be stated like that with the difference that transmutation is of Varanasi city and he sees and knows the make-up of Varanasi city while living in Rajagriha. vivecana prastuta meM anagAra kA artha - arihaMta bhagavAna kI AjJAnusAra gRha tyAga karane vAlA muni tathA bhAvitAtmA kA artha-jJAna-vairAgya, tapa-saMyama kI bhAvanA se AtmA ko bhAvita karane vAlA hai / samyagdRSTi hone se usakA darzana yathArtha grAhI hotA hai| AgamoM meM yaha zabda vibhinna sandarbhoM meM prayukta huA hai| jaise- prastuta prasaMga meM saMyama - tapa se yukta avadhijJAna Adi labdhiyoM se sampanna anagAra / sthAnAMga ( 5 ) meM 'RddhimAna' aNagAra tathA bhagavatI (18 zataka) meM 'vItarAga AtmA' ke lie bhI bhAvitAtmA zabda prayukta huA hai| Elaboration-Here Anagar means an ascetic who has renounced household following the tenets of Arihant. Bhavitatma means one who enkindles his soul with endeavour for knowledge, detachment, austerities and discipline. As he is righteous his perception is realistic. phra In Agams the term bhavitatma has been used in various contexts. Here phra he is an ascetic practicing austerities, discipline and is endowed with 5 Avadhi-jnana. In Sthananga (5) he is an ascetic endowed with special pha powers (riddhiman). In Bhagavati (18) he is a detached soul (vitarag atma). 5 9. [pra.] aNagAre NaM bhaMte ! bhAviyappA amAyI sammaddiTThI vIriyaladdhIe veuvviyaladdhIe 5 ohiNANalIe rAyagihaM nagaraM vANArasiM ca nagari aMtarA ya egaM mahaM jaNavayavaggaM samohae, samohaNittA rAyagihaM nagaraM vANArasiM ca nagariM taM ca aMtarA egaM mahaM jaNavayavaggaM jANai pAsai ? Wan [u.] haMtA, jANai pAsai / 5 9. [ pra. ] bhagavan ! amAyI samyagdRSTi bhAvitAtmA anagAra, apanI vIryalabdhi, vaikriyalabdhi aura phra avadhijJAnalabdhi se, rAjagRha nagara aura vArANasI nagarI ke bIca meM eka bar3e janapadavarga kI vikurvaNA karake usakoM jAnatA- dekhatA hai ? tRtIya zataka : chaThA uddezaka (489) nitimitittmimimimimimi**********puuttttttttttttt Third Shatak: Sixth Lesson Wan phapha Wan Wan

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[u. ] hA~, gautama ! ( vaha usa janapadavarga ko) jAnatA -dekhatA hai| y 9. [Q.] Bhante ! Can a righteous (samyagdrishti) and amaayi (free of the influence of passions) sagacious ascetic (bhaavitatma anagar) create y by transmutation a janapad-varg (a state-like vast inhabited area) between Varanasi city and Rajagriha city with the help of his potency (virya labdhi), power of transmutation (vaikriya labdhi) and power of extra-sensory knowledge (Avadhi-jnana labdhi) and then see and 5 know it ? [Ans.] Yes, Gautam ! He (the ascetic) sees and knows that (the vast inhabited area created by transmutation). 10. [ pra. 1 ] se bhaMte! kiM tahAbhAvaM jANai pAsai ? anahAbhAvaM jANai pAsai ? [u. ] goyamA ! tahAbhAvaM jANai pAsai, No annahAbhAvaM jANai pAsai / [pra. 2 ] se keNaTTeNaM ? [u. ] goyamA ! tassa NaM evaM bhavati - no khalu esa rAyagihe nagare, No khalu esa vANArasI nagarI, phrano khalu esa aMtarA ege jaNavayavagge / esa khalu mamaM vIriyaladdhI veuvviyaladdhI ohiNANalI iDDI jutI Wan jase bale vIrie purisakkAraparakkame laddhe patte abhismnnaage| se se daMsaNe avivaccAse bhavati, se TTe goyamA ! evaM buccati - tahAbhAvaM jANati pAsati, no annahAbhAvaM jANati pAsati / phra 4 10. [ pra. 1 ] bhagavan ! kyA vaha usa janapadavarga ko tathAbhAva se jAnatA aura dekhatA hai, athavA 5 anyathAbhAva se jAnatA-dekhatA hai ? Y y y [u. ] gautama ! vaha usa janapadavarga ko tathAbhAva se jAnatA aura dekhatA hai, parantu anyathAbhAva se 5 nahIM jAnatA dekhatA / 5 (490) 5 5 5 5 y 5 5 Y Y [pra. 2 ] bhagavan ! isakA kAraNa kyA hai ? [ u. ] gautama ! usa amAyI samyagdRSTi bhAvitAtmA anagAra ke mana meM aisA vicAra cintana hotA hai ki ( vAstava meM) na to yaha rAjagRha nagara hai aura na yaha vArANasI nagarI hai, tathA na ina donoM ke bIca 5 meM yaha eka bar3A janapadavarga hai, kintu yaha merI hI vIryalabdhi hai, vaikriyalabdhi hai aura avadhijJAnalabdhi hai; tathA yaha mere dvArA upalabdha, prApta evaM abhimukhasamAgata ( vipAka meM Aye) Rddhi, dyuti, yaza, bala, 5 vIrya aura puruSakAra - parAkrama hai| usakA vaha darzana aviparIta- yathArtha grAhI hotA hai| isI kAraNa se, he gautama ! aisA kahA jAtA hai ki vaha amAyI samyagdRSTi anagAra tathAbhAva se jAnatA dekhatA hai, kintu 4 anyathAbhAva se nahIM jAnatA- dekhatA / 5 5 phra 10. [Q. 1] Bhante ! Does he see and know that janapad varg 4 5 realistically (tatha - bhaava) or unrealistically (anyatha-bhaava ) ? Wan bhagavatIsUtra (9) Bhagavati Sutra (1) 5 y 5 y y nilll**********************************HE Y

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5555555555 Wan 555555555555555555 85555555555555555555555555555555555) 4 (Ans.] Gautam ! He sees and knows it realistically (tathu-bhaava) and + not unrealistically (anyatha-bhaava). [Q. 2] Bhante ! Why is it said that he sees and knows it realistically (tatha-bhaava) and not unrealistically (anyatha-bhaava)? [Ans.] Gautam ! That righteous (samyagdrishti) and amaayi (free of the influence of passions) sagacious ascetic (bhaavitatma anagar) thinks that this was neither Varanasi city nor was this Rajagriha city. It was also not a vast janapad-varg in between these two. But this was his potency (virya labdhi), power of transmutation (vaikriya labdhi) and power of extra-sensory knowledge (Avadhi-jnana labdhi). Also it was the riddhi (opulence), dyuti (radiance), bal (physical strength), yash (fame) or self-exertion (purushakar-parakram) received, acquired, confirmed by him (due to fruition of karmas). This vision of that ascetic is not distorted but realistic. That is why it is said that... and so on up to... he sees and knows realistically (yatha-bhaava) and not unrealistically (anyatha-bhaava). 11. [pra. ] aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA pabhU egaM mahaM gAmarUvaM vA nagararUvaM vA jAva sannivesarUvaM vA vikuvittae ? [u. ] No iNaThe smtthe| 12. evaM bitio vi AlAvago, NavaraM bAhirae poggale pariyAittA pbhuu| 11. [pra. ] bhagavan ! bhAvitAtmA anagAra bAhara ke pudgaloM ko grahaNa kiye binA, eka bar3e grAmarUpa kI, nagararUpa kI, yAvat-sanniveza ke rUpa kI vikurvaNA kara sakatA hai ? / [u. ] gautama ! yaha artha samartha nahIM hai| 12. isI prakAra dUsarA AlApaka bhI kahanA cAhie, kintu isameM vizeSa yaha hai ki bAhara ke ma (vaikriyaka) pudgaloM ko grahaNa karake vaha anagAra, usa prakAra ke rUpoM kI vikurvaNA kara sakatA hai| 11. (Q.) Bhante ! Without acquiring outside matter particles, is a sagacious ascetic (bhaavitatma anagar) capable of transmuting (vikurvana) and creating a large village, city... and so on up to... an inhabited area (sannivesh)? (Ans.] Gautam ! He is not capable of doing so. 12. The second statement should be stated in the same way with the difference that by acquiring outside matter particles that ascetic could create the said forms by transmutation. )))))))555555555555555558 )))))) )) $ $$ ) $$$ $$$ 5595)) tRtIya zataka : chaThA uddezaka $ (491) Third Shatak : Sixth Lesson

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555555555555555555555555 t t t t t t 13. [pra. ] aNagAre NaM bhaMte ! bhAviyappA kevaiyAI pabhU gAmarUvAI vikuvittae ? [u. ] goyamA ! se jahAnAmae juvati juvANe hattheNaM hatthe geNhejjA taM ceva jAva vikabviMsu vA 3 / / evaM jAva sannivesarUvaM vaa| 13. [pra. ] bhagavan ! bhAvitAtmA anagAra kitane grAmarUpoM kI vikurvaNA karane meM samartha hai? [u. ] gautama ! jaise yuvaka yuvatI kA hAtha apane hAtha se dRr3hatApUrvaka pakar3akara calatA hai, isa pUrvokta : dRSTAnta ke anusAra samagra varNana yahA~ kahanA cAhie; (arthAt vaha isa prakAra ke rUpoM se sAre jambUdvIpa ko / hai ThasAThasa bhara sakatA hai) yaha usakI kevala vikurvaNa-kSamatA hai, kintu itane rUpoM kI vikurvaNA kabhI kI nahIM, 5 ma (karatA nahIM aura karegA bhI nhiiN|) isI taraha se yAvat sannivezarUpoM (kI vikurvaNA) paryanta kahanA caahie| / f 13. (Q.) Bhante ! How many such village-forms a sagacious ascetic (bhaavitatma anagar) is capable of creating by transmutation (vikurvana)? y (Ans.) Gautam ! (He can tightly pack the whole of Jambudveep continent) exactly like the aforesaid example of a young man tightly holding the hand of a young woman. However, this great power is theoretical. In practice, he has never performed transmutation to aforesaid extant, neither he does, nor will he do. The same statement about y F transmutation should be repeated in proper order up to sannivesh-forms. camarendra ke AtmarakSaka THE PERSONAL GUARDS OF CHAMARENDRA 14. [pra. ] camarassa NaM bhaMte ! asuriMdassa asuraraNNo kati AyarakkhadevasAhassIo paNNatAo ? [u. ] goyamA ! cattAri causaTThIo AyarakkhadevasAhassIo pnnnnttaao| te NaM AyarakkhA vaNNao * jahA raayppsennijje| 14. [pra. ] bhagavan ! asurendra asurarAja camarendra ke kitane hajAra AtmarakSaka deva haiM ? # [u. ] gautama ! asurendra asurarAja camarendra ke cauMsaTha hajAra ke cAra gune (do lAkha chappana hajAra) / AtmarakSaka deva haiN| AtmarakSaka devoM kA varNana rAjapraznIyasUtra ke anusAra samajhanA caahie| ___ 14. [Q.] Bhante ! How many thousand guard-gods (Atmarakshak Devs) does Chamarendra, the king of Asur Kumar gods, have ? ___ [Ans.] Chamarendra, the Indra (king or overlord) of Asur Kumar gods, has four times sixty four thousand (two hundred fifty six thousand) 9 A guard-gods (Atmarakshak Devs). The description of guard-gods: (Atmarakshak Devs) should be given according to Rajaprashniya Sutra. 15. evaM sabvesiM iMdANaM jassa jattiyA AyarakkhA te bhaanniyvaa| sevaM bhaMte ! sevaM bhaMte ! tti| // taie sae : chaTTho uddeso samatto // n t t t tb tb tb tb tb tb t t t t tb tb tb t t t t t t t t t t n n t t t n t t t n t t t t t t t t t t t t n t t t t t t t t bhagavatIsUtra (1) (492) Bhagavati Sutra (1) t 35995))))))))))))))))))) ))))))) )

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15. sabhI indroM meM se jisa indra ke jitane AtmarakSaka deva haiM, una sabakA varNana yahA~ karanA caahie| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', yoM kahakara gautama svAmI vicaraNa karate haiN| fa 15. The description of all guard-gods (Atmarakshak Devs) of all $ different Indras possessing such gods should be given here. ___ "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : AtmarakSaka deva aura unakI saMkhyA-svAmI kI rakSA ke lie sevaka kI taraha, indra kI rakSA meM, usake pIche, jo zastrAdi se susajja hokara tatpara rahate haiM, ve 'AtmarakSaka deva' kahalAte haiN| pratyeka indra ke sAmAnika OM devoM se AtmarakSaka devoM kI saMkhyA caugunI hotI hai| sAmAnika devoM kI saMkhyA isa prakAra hai-camarendra ke 64 hajAra, balIndra ke 60 hajAra tathA zeSa nAgakumAra Adi bhavanapati devoM ke pratyeka indra ke 6-6 hajAra, sAmAnika dev| zakrendra ke 84 hajAra, IzAnendra ke 80 hajAra, sanatkumArendra ke 72 hajAra, mAhendra ke 5 70 hajAra, brahmendra ke 60 hajAra, lAntakendra ke 50 hajAra, zukrendra ke 40 hajAra, sahasrArendra ke 30 hajAra, prANatendra ke 20 hajAra aura acyutendra ke 10 hajAra sAmAnika deva hote haiN| (vRtti, patrAMka 194) // tRtIya zataka : chaThA uddezaka samApta // Elaboration-Atmarakshak Devs and their number-Equipped with weapons they attend Indras as personal guards for personal protection. They stand alert behind their overlord. The number of these guard-gods 41 for each Indra is four times the number of Samanik gods in his attendance. The numbers of Samanik gods are as follows-Chamarendra has 64 thousand Samanik Devs (gods of same status) and Balindra 60 thousand, all other Indras including those of Naag Kumars and other abode-dwelling gods have 6 thousand Samanik Devs each. Shakrendra has 84 thousand, Ishanendra 80 thousand, Sanatkumarendra 72 i thousand, Maahendra 70 thousand, Brahmendra 60 thousand, Lantakendra 50 thousand, Shukrenda 40 thousand, Sahasrarendra 30 thousand, Pranatendra 20 thousand and Achyutendra 10 thousand Samanik Devs. (Vritti, leaf 194) * END OF THE SIXTH LESSON OF THE THIRD CHAPTER * tRtIya zataka : chaThA uddezaka (493) Third Shatak: Sixth Lesson %%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya %%%%%%%%%%%

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095959555595555955555559595955555595555955555$$4ui Wan Wan Wan tRtIya zataka : saptama uddezaka THIRD SHATAK (Chapter Three): SEVENTH LESSON lokapAla LOK-PAL (GUARDIANS OF DIRECTIONS) zakrendra ke lokapAla LOK-PALS OF SHAKRENDRA 1. rAyagihe nagare jAva pajjuvAsamANe evaM vayAsI 1. rAjagRha nagara meM yAvat paryupAsanA karate hue gautama svAmI ne isa prakAra pUchA 1. In Rajagriha city... and so on up to... Gautam Swami submitted after worship 2. [pra.] sakkassa NaM bhaMte! deviMdassa devaraNNA kai logapAlA paNNattA ? [ u. ] goyamA ! cattAri logapAlA paNNattA, taM jahA- some jame varuNe vesamaNe / 2. [.] bhagavan ! devendra devarAja zakra ke kitane lokapAla haiM ? [ u.] gautama ! cAra lokapAla (ye sImArakSaka va janatA kI rakSA karane vAle deva hote haiM - (1) soma, 4 (2) yama, (3) varuNa, aura (4) vaishrmnn| ddo 2. [Q.] Bhante ! How many Lok-pals does Devendra Shakra, the Indra (overlord) of Devs ( gods) have ? [Ans.] He has four Lok-pals (they are protectors and supporters of people as governors of different directions ) - ( 1 ) Soma, (2) Yam, (3) Varun, and (4) Vaishraman. 3. [ pra. ] eesi NaM bhaMte ! cauNhaM logapAlANaM kai vimANA paNNattA ? [u.] goyamA ! cattAri vimANA paNNattA, taM jahA- saMjhappabhe varasiTThe sayaMjale vaggU / 3. [ pra. ] bhagavan ! ina cAroM lokapAloM ke kitane vimAna haiM ? [ u. ] gautama ! ina cAroM lokapAloM ke cAra vimAna haiM; jaise ki (1) sandhyAprabha, (2) varaziSTa, (3) svayaMjvala, aura (4) valgu / [Ans.] Gautam ! These four Lok-pals have four vimaans (1) Sandhyaprabh, (2) Varashisht, (3) Svayamjval, and (4) Valgu. somadeva lokapAla LOK-PALS OF SOMA DEVA bhagavatIsUtra (1) ddo 3. [Q.] Bhante ! How many vimaans (celestial vehicles) these f Lok-pals have? (494) phaphaphaphaphaphaphuMOM ke ke keke bhanpranprannnnzazakakakakakakakakakaka kakakakakakaka timitittmi****************************55 Bhagavati Sutra (1) ddo Y y y y 4 5 4. [ pra. 9 ] kahi NaM bhaMte ! sakkassa deviMdassa devaraNNo somassa mahAraNNo saMjhappabhe NAmaM 5 mahAvimANe paNNatte ? 4 4 Y 4 phra phra Wan

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) )) )) ) ) ) 35555)))))))))))))))))) [u.] goyamA ! jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM imIse rayaNappabhAe puDhavIe OM bahusamaramaNijjAo bhUmibhAgAo uTuM caMdima-sUriya-gahagaNa-nakkhatta-tArArUvANaM bahUI joyaNAI jAva + paMcavaDiMsayA paNNattA, taM jahA-asoyavaDeMsae sattavaNNavaDisae caMpayavaDisae cUyavaDisae majhe Wan sohmmvddise| tassa NaM sohammavaDeMsayassa mahAvimANassa purathimeNaM sohamme kappe asaMkhejjAI joyaNAI vItIvaittA ettha NaM sakkassa deviMdassa devaraNNo somassa mahAraNNo saMjhappabhe nAma mahAvimANe paNNatte adbhaterasa joyaNasayasahassAiM AyAma-vikkhaMbheNaM, uNayAlIsaM joyaNasayasahassAI bAvaNNaM ca sahassAI OM aTTha ya aDayAle joyaNasae kiMcivisesAhie parikkheveNaM pnnnntte| jA sUriyAbhavimANassa vattavvayA sA aparisesA bhANiyavvA jAva abhiseo navaraM some deve| OM 4. [pra. 1 ] bhagavan ! devendra devarAja zakra ke lokapAla soma nAmaka mahArAja kA sandhyAprabha nAmaka ma mahAvimAna kahA~ hai ? [u.] gautama ! jambUdvIpa nAmaka dvIpa ke mandara (meru) parvata se dakSiNa dizA meM isa ratnaprabhA pRthvI + ke prAyaH samatala bhUmibhAga se Upara candra, sUrya, graha nakSatra aura tArAgaNa Ate haiN| unase bahuta yojana Upara yAvat pA~ca avataMsaka haiM, yathA-(1) azokAvataMsaka, (2) saptaparNAvataMsaka, (3) campakAvataMsaka, ma (4) cUtAvataMsaka, aura madhya meM (5) saudharmAvataMsaka haiN| usa saudharmAvataMsaka mahAvimAna se pUrva meM, saudharmakalpa se asaMkhya yojana dUra jAne ke bAda, vahA~ para devendra devarAja zakra ke lokapAla-soma nAmaka * mahArAja kA sandhyAprabha nAmaka mahAvimAna AtA hai, jisakI lambAI-caur3AI (AyAma-viSkaMbha) sAr3he ma bAraha lAkha yojana hai| usakA parikSepa (paridhi) unacAlIsa lAkha bAvana hajAra ATha sau ar3atAlIsa (39,52,848) yojana se kucha adhika hai| isa viSaya meM sUryAbhadeva ke vimAna kI jo vaktavyatA hai, vaha OM sArI vaktavyatA (rAjapraznIyasUtra meM varNita) 'abhiSeka' taka kahanI caahie| itanA vizeSa hai ki yahA~ OM sUryAbhadeva ke sthAna 'somadeva' kahanA caahie| 4. [Q. 1] Bhante ! What is the location of the mahavimaan (great celestial vehicle) named Sandhyaprabh belonging to Soma Maharaj, th 4. Lok-pal of Devendra Shakra, the overlord of gods? [Ans.) Gautam ! To the south of Mandar (Meru) mountain in the continent called Jambu Dveep, over the level land of this Ratnaprabha Prithvi are located Chandra (the moon), Surya (the sun), graha (planets), nakshatra (constellations) and tara (stars). Above these are five 41 Avatamsaks (great celestial vehicles or abodes)--(1) Ashokavatamsak, (2) Saptaparnavatamsak, (3) Champakavatamsak, (4) Chootavatamsak, and in the center (5) Saudharmavatamsak. To the east of that 41 Saudharmavatamsak Mahavimaan, on going innumerable Yojans away from Saudharma Kalp, comes the mahavimaan (great celestial vehicle) named Sandhyaprabh belonging to Soma Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods. Its length-breadth (ayam 555555551555555555555555;))))))))))))5558 (495) Third Shatak : Seventh Lesson | tRtIya zataka : saptama uddezaka 8955) ))))))) )))))))))))))))18

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Wan 55555))))))))))))))))))))))))))) vishkambh) is 1.25 million Yojans. Its circumference is slightly more than 39,52,848 Yojans. Other details should be quoted from the description of the vimaan of Suryabh Dev up to anointing (from Rajaprashniya Sutra) with the difference that 'Suryabh Dev' should be changed to 'Soma Dev'. [2] saMjhappabhassa NaM mahAvimANassa ahe sapakkhiM sapaDidisiM asaMkhejjAiM joyaNasayasahassAI ogAhittA ettha NaM sakkassa deviMdassa devaraNNo somassa mahAraNNo somA nAmaM rAyahANI paNNattA, egaM joyaNasayasahassaM AyAma-vikkhaMbheNaM jNbuddiivpmaannaa| [3] vemANiyANaM pamANassa addhaM neyavvaM jAva uvariyaleNaM solasa joyaNasahassAI AyAmavikkhaMbheNaM, paNNAsaM joyaNasahassAI paMca ya sattANaue joyaNasate kiMcivisesUNe parikkheveNaM pnnnntte| pAsAyANaM cattAri parivADIo neyvaao| sesA ntthi| [4 ] sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo ime devA ANA-uvavAya-vayaNa-niddese ciTThati, taM jahA-somakAiyA ti vA, somadevayakAiyA ti vA, vijjukumArA vijjukumArIo, aggikumArA aggikumArIo, vAukumArA vAukumArIo, caMdA sUrA gahA nakkhatta tArArUvA, je yAvaNNe tahappagArA save te tabbhattiyA tappakkhiyA tabbhAriyA sakkassa deviMdassa devaraNNo somassa mahAraNNo ANA-uvavAyavayaNa-niddese citttthti| [2] sandhyAprabha mahAvimAna ke sapakSa-sapratideza, arthAt ThIka barAbara nIce, asaMkhya lAkha yojana Age (dUra) jAne para devendra devarAja zakra ke lokapAla soma mahArAja kI somA nAma kI rAjadhAnI hai, jo eka lAkha yojana lambI-caur3I hai aura jambUdvIpa jitanI hai| ___ [3] isa rAjadhAnI meM jo prAsAda Adi haiM, unakA parimANa vaimAnika devoM ke prAsAda Adi ke parimANa se AdhA, bhavana ke pIThabandha kA AyAma (lambAI) aura viSkambha (caur3AI) solaha hajAra yojana hai| usakA parikSepa (paridhi) pacAsa hajAra pA~ca sau sattAnave yojana se kucha adhika hai| usameM prAsAdoM kI cAra paMktiyA~ haiM, zeSa sudharmAsabhA nahIM haiN| [4] devendra devarAja zakra ke lokapAla-soma mahArAja kI AjJA meM, upapAta (sevA) meM, vacana-pAlana meM aura nirdeza meM; ye deva rahate haiM, yathA-somakAyika (somadevoM ke parivAra rUpa deva) somadevakAyika, vidyutkumAra-vidyutkumAriyA~, agnikumAra-agnikumAriyA~, vAyukumAra-vAyukumAriyA~, candra, sUrya, graha, nakSatra aura tArArUpa; ye tathA isI prakAra ke dUsare saba usakI bhakti karane vAle, usake pakSa vAle, usase bharaNa-poSaNa pAne vAle (bhRtya yA usakI adhInatA meM rahane vAle) deva usakI AjJA, sevA, vacanapAlana aura nirdeza meM rahate haiN| ____ [2] Exactly below (sapaksha-sapratidesh) the Sandhyaprabh Mahavimaan, on going innumerable Yojans is located Somaa, the capital city of Soma Maharaj, the Lok-pal of Devendra Shakra, the overlord of bhagavatIsUtra (1) (496) Bhagavati Sutra (1)

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kumilllcumimimimimimimimimimimimi*******tmimimimimimimimimimilll*********** 5 5 Wan Wan Wan Wan [4] Under the command, attendance, order and direction of Soma 5 Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods are following gods - Soma- kayik (Samanik gods), Somadev - kayik (family members), Vidyut Kumars and Vidyut Kumaris, Agni Kumars and Agni Wan 5 Kumaris, Vayu Kumars and Vayu Kumaris, the moon, the sun, planets, 5 and stars. These and other such gods devoted to him, Wan Wan 5 Wan 5 phaphaphaphaphaphaphaphaphaphaphaphapha Wan gods. It is one hundred thousand Yojans long-wide and as large as Jambu Dveep. Wan [3] The dimensions of the mansions and other structures in this capital city are half those of the mansions of Vaimanik gods. The length-breadth of the basement pedestal (peeth-bandh) is sixteen thousand Yojans and its circumference is slightly more than 50,597 Yojans. It has four rows of mansions and there is no main assembly (Sudharma Sabha). constellations supporting him and dependent on him live under his command, attendance, order and direction. [5] jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM jAI imAI samuppajjaMti, taM jahA - gahadaMDA i vA, 5 gahamusalA ivA, gahagajjiyA i vA, evaM gahajuddhA ivA, gahasiMghADagA ivA, gahAvasavvA ivA, anbhAti 5 Wan vA, abbharukkhA ivA, saMjhA i vA, gaMdhavvanagarA i vA, ukkApAyA ivA, disIdAhA i vA, gajjiyA pha ivA, vijjuyA ivA, paMsuvuTTI i vA, jUveti vA, jakkhAlitte i vA, dhUmiyA ivA, mahiyA ivA, rayugghAyA 5 Wan Wan ivA, caMdobarAgA ivA, sUrovarAgA ivA, caMdaparivesA i vA, sUraparivesA i vA, paDicaMdA i vA, paDisUrA ivA, iMdadhaNU ivA, udagamaccha - kapihasiya- amohapAINavAtA i vA, paDINavAtA ivA, jAva savaMTTayavAtA ivA, gAmadAhA ivA, jAva sannivesadAhA i vA pANakkhayA jaNakkhayA dhaNakkhayA kulakkhayA vasaNabbhUyA aNAriyA je yAvanne tahappagArA Na te sakkassa deviMdassa devaraNNo somassa mahAraNNo aNNAyA adiTThA asuyA amuyA aviNNAyA, tesiM vA somakAiyANaM devANaM / pha phra Wan Wan [5] isa jambUdvIpa nAmaka dvIpa ke meru parvata ke dakSiNa meM jo kArya hote haiM, yathA- grahadaNDa (maMgala 5 Adi grahoM kI daNDa kI taraha sIdhI paMkti), grahamUsala ( mUzala kI taraha AkRti meM U~ce graha), grahagarjita Wan 5 ( grahoM kI gati karate samaya hone vAlI garjanA ), grahayuddha ( grahoM kA Amane-sAmane uttara-dakSiNa meM rahanA), grahazRMgATaka ( siMghAr3oM ke AkAra meM grahoM kA rahanA ), grahApasavya ( grahoM kI vakra cAla), 5 pha abhra (bAdala), abhravRkSa (bAdaloM kI vRkSa rUpa meM banI AkRti), saMdhyA (dizAoM kA lAla honA ), gaMdharvanagara ( nagara ke AkAra meM pratibimba bananA) ulkApAta (tArA TUTanA ), digdAha (dizAoM meM agni 5 lapaToM jaisA prakAza), vidyuta (bijalI camakanA), dhUla kI vRSTi, yUpaka (saMdhyA kI prabhA aura candraprabhA milanA ), saMdhyA - phUlanA, yakSAdIpta (bijalI camakane se yakSAkAra dIkhane vAlA prakAza), dhUmikA phra (dhuMdha ), mihikA (osa), raja udghAta ( AkAza meM dhUli kA chA jAnA), candragrahaNa, sUryagrahaNa, candrapariveSa / 5 Wan paMktibaddha kI kA tRtIya zataka : saptama uddezaka 295595555 5 Wan Wan (497) Third Shatak: Seventh Lesson phra Wan 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2

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h55555555555555555555555555555555555 sUryapariveSa (candramaNDala kA sUryamaNDala ke cAroM ora dikhAI par3ane vAlA valayAkAra prakAza), prati candra, prati sUrya, indradhanuSa athavA udakamatsya (indradhanuSa ke khaNDa bhAga), kapihasita (bAdaloM se vAnara jaisI banI vikRta AkRtiyA~), amogha (sUrya ke udayAsta ke samaya AkAza meM khiMca jAne vAlI lAla-kAlI lakIreM), pUrva dizA kI havAe~, pazcima dizA kI havAe~, yAvat saMvartaka vAyu, grAmadAha, yAvat sannivezadAha, prANakSaya (bala kA kSaya), janakSaya (lokamaraNa yA mahAmArI Adi), kulakSaya, yAvat vyasanabhUta (371441694), 3rd (97964) 21 JH TAR to gH7 Haftcort, 315147 (PO ), sice (7 ad hue), azruta (na sune hue), asmRta (smaraNa na kiye hue) tathA avijJAta (vizeSa rUpa meM na jAne hue) nahIM hote, arthAt unakI tathA devoM kI jAnakArI meM hote haiN| [5] All the following activities to the south of the Meru mountain in u Dveep are not unknown to, not unseen by, not unheard by, not forgotten by and not particularly unknown to him (Soma Maharaj, the Lok-pal of Devendra Shakra) and his subordinate gods (in other words, these activities happen in their knowledge)--graha-dand (coming of planets like Mars in a straight line), graha-musal (coming of planets in the shape of a mace), graha-garjit (the thundering sound of the movement of planets), graha-yuddha (coming of planets in two straight lines in opposite directions), graha-shringatak (coming of planets in a triangular shape), graha-pasavya (the oblique movement of planets), abhra (cloud formations), abhra-vriksha (clouds in shape of a tree), sandhya (horizon taking a crimson hue), gandharvanagar (city like formation in sky), ulkapat (falling of meteors), digdaha (flame-like glowing of directions), vidyut (lightening), sand storm, yupak (intermingling of the glow of dusk with that of moon), yakshadeept (demonic shapes seen due to lightening), dhumika (mist), mihika (dew), rajodghat (sky turning pale due to dust), lunar eclipse, solar eclipse, Chandra-parivesh (halo of light around the moon), Surya-parivesh (an elliptical halo around the sun), prati-chandra (appearance of two moons facing each other; an ominous sign), prati-surya (image of another sun seen in front of the sun), rainbow, udak-matsya (section of rainbow), kapihasit (monkey like grotesque shapes of clouds), amogh (black and red lines appearing in the sky at dawn and sunset), easterly winds, westerly winds... and so on up to... whirlwind, burning of a village... and so on up to... burning of a sannivesh, praan-kshaya (loss of strength), jana-kshaya (destruction of people; epidemic etc.), kula-kshaya (destruction of clan or race)... and so on up to... vyasan-bhoot (emergencies like famine), anarya (ignoble acts) and all other such acts. Tarte (8) (498) Bhagavati Sutra (1) 5555555555555514141414141414141414141414141414141414141451461454545454

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphapha 5 [ 7 ] sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo sattibhAgaM paliovamaM ThitI paNNattA / ahAvaccAbhiNNAyANaM devANaM egaM paliovamaM TiI paNNattA / emahiDDhIe jAva emahANubhAge some mahArAyA / [ 6 ] devendra devarAja zakra ke lokapAla - soma mahArAja ke ye deva putra rUpa meM pahacAne jAte haiM, jaise 5 aMgAraka (maMgala), vikAlika (jyotiSka devoM kI eka jAti), lohitAkSa ( eka mahAgraha), zanaizcara, 5 candra, sUrya, zukra, budha, bRhaspati aura rAhu | Wan Wan [ 6 ] sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo ime ahAvaccA abhiNNAyA hotthA, 5 taM jahA - iMgAlae viyAlae lohiyakkhe saNicchare caMde sUre sukke buhe bahassatI rAhU / Wan Wan [ 7 ] devendra devarAja zakra ke lokapAla-soma mahArAja kI sthiti tIna bhAga sahita eka palyopama kI hotI hai aura usake dvArA usake putrarUpa meM pahacAne jAne vAle devoM kI sthiti eka palyopama kI hotI hai| Wan 5 the Lok-pal of Devendra Shakra - Angarak (Mars), Vikalik (a clan of pha 5 stellar gods), Lohitaksh (a large planet), Shanaishchar (Saturn), 5 Chandra (the moon), Surya (the sun ), Shukra (Venus), Budh (Mercury), 5 Brihaspati (Jupiter) and Rahu. Wan isa prakAra soma mahArAja, mahARddhi yAvat mahAprabhAva vAlA hai| [7] The life-span of Soma Maharaj, the Lok-pal of Devendra Shakra is one and one-third of a Palyopam (a metaphoric unit of time). The life - 5 span of the said gods recognized as his sons is one Palyopam. Thus Soma Maharaj, the Lok-pal of Devendra Shakra is endowed with great 5 opulence... and so on up to... influence. phra Wan [6] The following gods are recognized as the sons of Soma Maharaj, yama lokapAla kA varNana LOK-PAL YAMA 5. [ pra. 1 ] kahi NaM bhaMte ! sakkassa deviMdassa devaraNNo jamassa mahAraNNo varasiTThe NAmaM mahAvimANe 5 5 paNNatte ? Wan phra [ u. ] goyamA ! sohammavarDiyassa mahAvimANassa dAhiNeNaM sohampe kappe asaMkhejjAI joyaNasahassAI 5 vIIvaittA ettha NaM sakkassa deviMdassa devaraNNo jamassa mahAraNNo varasiTTe NAmaM mahAvimANe paNNatte, addhaterasa phra jahA somassa vimANaM tahA jAva abhiseo / rAyahANI taheva jAva paasaaypNtiio| joyaNasayasahassAiM 5. [ pra. 1 ] bhagavan ! devendra devarAja zakra mahAvimAna kahA~ hai ? jo 5 595 5 55 5 55 59595959595959595959595959595555955555 5 55 55 5 59595 2 [u.] gautama ! saudharmAvataMsaka nAma ke mahAvimAna se dakSiNa meM, saudharmakalpa se asaMkhya hajAra sAr3he bAraha lAkha yojana lambA- - caur3A hai, ityAdi sArA varNana soma mahArAja ke ( sandhyAprabha) vimAna tRtIya zataka : saptama uddezaka phra lokapAla - yama mahArAja kA varaziSTa nAmaka Wan Wan (499) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Third Shatak: Seventh Lesson Wan 5 yojana Age calane para, devendra devarAja zakra ke lokapAla yama mahArAja kA varaziSTa nAmaka mahAvimAna hai, 5 Wan Wan Wan 5 Wan

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hSui Sui Nan Ya Ya Ya $$ $$$$ $$ $$$ $$ $$$$ $$ $ kI taraha, yAvat (rAyapaseNiya meM varNita) 'abhiSeka' (varNana) taka kahanA caahie| isI prakAra rAjadhAnI aura yAvat prAsAdoM kI paMktiyoM ke viSaya meM samajhanA caahie| 5. [Q. 1] Bhante ! What is the location of the mahavimaan (great celestial vehicle) named Varashisht belonging to Yama Maharaj, the Lokpal of Devendra Shakra, the overlord of gods? [Ans.) To the south of Saudharmavatamsak Mahavimaan, on going innumerable Yojans away from Saudharma Kalp, comes the mahavimaan (great celestial vehicle) named Varashisht belonging to Yama Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods. Its length-breadth (ayam-vishkambh) is 1.25 million Yojans. Other details should be repeated as mentioned about the vimaan of Soma Maharaj... and so on up to... anointing (from Rajaprashniya Sutra). In the same way the description of the capital city should be repeated... and so on up to... the rows of mansions. [2] sakkassa NaM deviMdassa devaraNNo jamassa mahAraNNo ime devA ANAi jAva ciTuMti, taM jahAjamakAiyA i vA, jamadevakAiyA i vA, peyakAiyA i vA, peyadevayakAiyA i vA, asurakumArA asurakumArIo, kaMdappa nirayavAlA AbhiogA je yAvanne tahappagArA save te tabbhattiA, tappakkhiA tabbhAriyA sakkassa deviMdassa devaraNNo jamassa mahAraNNo ANAe jAva cittuNti| __ [2] devendra devarAja zakra ke lokapAla yama mahArAja kI AjJA, sevA, vacana-pAlana aura nirdeza meM ye deva rahate haiM, yathA-yamakAyika (sAmAnika deva), yamadevakAyika (yamadeva ke pArivArika deva), pretadevakAyika, asurakumAra-asurakumAriyA~, kandarpa (krIr3AzIla deva), nirayapAla (narakapAla), Abhiyoga (AdezavartI); ye aura isI prakAra ke ve saba deva, jo usa (yama) kI bhakti meM tatpara haiM, usake pakSadhara tathA usase bharaNa-poSaNa pAne vAle tadadhIna bhRtya (sevaka) yA usake kAryabhAravAhaka haiN| ye saba yama mahArAja kI AjJA meM nirdeza rahate haiN| __ [2] Under the command, attendance, order and direction of Yama Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods are following gods-Yama-kayik (Samanik gods), Yamadev-kayik (family members), Pret-dev kayik, Asur Kumars and Asur Kumaris, Kandarp (playful gods), Narak-pals (guardians of hell), and Aabhiyoga (attendant gods). These and other such gods devoted to him (Yama), supporting him and dependent on him live under his command, attendance, order and direction. [3] jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM jAiM imAiM samuppajjaMti, taM jahA-DiyA i vA, DamarA i vA, kalahA i vA, bolA i vA, khArA i vA, mahAjuddhA i vA, mahAsaMgAmA i vA, mahAsatthanivaDaNA bhagavatIsUtra (1) (500) Bhagavati Sutra (1)

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Kh kh 555555555555555555555555555555555555 + i vA, evaM mahApurisanivaDaNA i vA, mahArudhiranivaDaNA i vA, dubhUyA i vA, kularogA i vA, gAmarogA ke ivA, maMDalarogA i vA, nagararogA i vA, sIsaveyaNA i vA, acchiveyaNA i vA, kaNNa-naha-daMtaveyaNA ivA, iMdaggahA i vA, khaMdaggahA i vA, kumAraggahA i vA, jakkhaggahA i vA, bhUyaggahA i vA, egAhiyA hai i vA, vehiyA i vA, tehiyA i vA, cAutthayA i vA, uvveyagA i vA, kAsA i vA, khAsA i vA, sAsA OM ivA, sosA i vA, jarA i vA, dAhA i vA, kacchakohA i vA, ajIrayA, paMDuroyA, arisA i vA, bhagaMdarA ivA, hiyayasUlA i vA, matthayasUlA i vA, joNisUlA i vA, pAsasUlA i vA, kucchisUlA i vA, gAmamArI i vA, nagara-kheDa-kabbaDa-doNamuha-maMDava-paTTaNa-Asama-saMvAha-sanivesamArI i vA, pANakkhayA, ma dhaNakkhayA, jaNakkhayA, kulakkhayA, vasaNabhayA aNAriyA je yAvanne tahappagArA NaM te sakkassa deviMdassa devaraNNo jamassa mahAraNNo ime devA aNNAyA 5, tesiM vA jamakAiyANaM devaannN| [3] jambUdvIpa nAmaka dvIpa meM meru parvata se dakSiNa meM jo ye sthitiyA~ utpanna hotI haiM, yathA-Dimba (vighna-daMgA), umara (upadrava/vidroha), kalaha (jora se cillA-cillAkara jhagar3A karanA), bola (avyakta OM akSaroM kI dhvaniyA~), khAra (paraspara kA matsara), mahAyuddha (avyavasthita mahAraNa), mahAsaMgrAma (cakravyUhAdi se yukta vyavasthita yuddha), mahAzastranipAta athavA isI prakAra mahApuruSoM kI mRtyu, OM mahAraktapAta, durbhUta (manuSyoM aura anAja Adi ko hAni pahu~cAne vAle duSTa jIva), kula-roga + (vaMza-paramparAgata paitRka roga), grAma-roga, maNDAla-roga (eka maNDala meM phailane vAlI saMkrAmaka bImArI), nagara-roga, zirovedanA (siradarda), netrapIr3A, kAna, nakha aura dA~ta kI pIr3A, indragraha (zarIra meM OM indra kA Aveza), skandagraha (kArtikeya kA Aveza), kumAragraha, yakSagraha (yakSAveza), bhUtagraha (bhUta kAma ma Aveza), ekAntara jvara (ekAhnika), dvi-antara (dUsare dina Ane vAlA bukhAra), tijArA (tIsare dina 5 # Ane vAlA jvara), cauthiyA (cauthe dina Ane vAlA jvara), udvejaka (iSTaviyogAdi janya udvega dilAne Wan vAlA kANDa, athavA lokodvegakArI corI Adi kANDa), kAsa (khA~sI), zvAsa, damA, balanAzaka jvara (zoSa), jarA (bur3hApA), dAhajvara, kaccha-koha (zarIra ke kakSAdi bhAgoM meM saDA~dha), ajIrNa pANDuroga OM (pIliyA), arzaroga (massA-bavAsIra), bhagaMdara, hRdayazUla (hRdaya-gati-avarodhaka pIr3A), mastakapIr3A, Wan yonizUla, pArzvazUla (kA~kha yA bagala kI pIr3A), kukSi (udara), zUla, grAmamArI, nagaramArI, kheTa, karbaTa, droNamukha, maDamba, paTTaNa, Azrama, sambAdha aura sanniveza; ina sabakI mArI (mRgIroga-mahAmArI), OM prANakSaya, dhanakSaya, janakSaya, kulakSaya, vyasanabhUta (vipattirUpa), anArya (pAparUpa); ye aura isI prakAra ke Wan dUsare saba kArya devendra devarAja zakra ke lokapAla-yama mahArAja se athavA usake yamakAyika devoM se ajJAta, adRSTa, azruta, avismRta aura avijJAta nahIM haiN| $ [3] All the following conditions to the south of the Meru mountain in Jambu Dveep are not unknown to, not unseen by, not unheard by, not forgotten by and not particularly unknown to him (Yama Maharaj, t Lok-pal of Devendra Shakra) and his subordinate gods (in other words, these conditions occur in their knowledge)-dimb (problems like riots), damar (turmoil or revolt), kalah (strife), bol (incoherent speech), khaar tRtIya zataka : saptama uddezaka (501) Third Shatak: Seventh Lesson ka))))))))))55555555555555555558

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555555555555555555555555555555555 Wan 555555555555555555555555555555555555555555 (mutual antagonism), maha-yuddha (great war), maha-sangram (great ! battle), mahashastra-nipaat (use of great weapons), mahapurush-nirvan (death of great men), maharaktapaat (great bloodshed), durbhoot (creatures causing damage to people and food), kula-roag (hereditary diseases), gram-roag (village epidemic), mandal-roag (district epidemic), nagar-roag (city epidemic), shirovedana (headache), pain in eyes, ears, nails and teeth, Indragraha (affliction by Indra), Skandagraha (affliction ! by Kartikeya), Kumar-graha (affliction by Kumar), Yakshagraha (affliction! by Yaksh), Bhoot-graha (affliction by Bhoot) [all these are afflictions caused by different evil spirits), ekantar jvar (fever on alternate days), dviantar (fever after a gap of two days), tijara (fever after a gap of three days), chauthiya (fever after a gap of four days), udvejak (restlessness due to ! separation from loved ones or theft etc.), kasa (bronchitis), shvas (asthma), shosha (debilitating fever), jara (dotage), dahajvar (fever with burning sensation), kachchha-koha (tumor or fetid sores in armpits and other such parts of the body), ajeerna (indigestion), panduroag (jaundice), arsha (bleeding piles), bhagandar (fistula of the anus), hridayashula (anginal pain), mastak-pida (migraine or cranial neuralgia), yoni-shula (vaginal pain), parshva-shula (pain in armpit or sides of the body), kukshishula (stomach-ache); epidemic in village (gram), nagar (city), khet (kraal), i karbat (market), dronmukh (hamlet), madamb (borough), pattan (harbour), ashram (hermitage), samvah (settlement in a valley) and sannivesh (temporary settlement); pran-kshaya (loss of life), dhan-kshaya ! (loss of wealth), jana-kshaya (loss of people), kula-kshaya (loss of clan), : vyasan-bhoot (bad habits), ignoble and other such acts. [4] sakkassa NaM deviMdassa devaraNNo jamassa mahAraNNo ime devA ahAvaccA abhiNNAyA hotthA, taM jahA aMbe 1 aMbarise ceva 2 sAme 3 sabale ti yAvare 4 / ruddovarudde 5-6 kAle ya 7 mahAkAle tti yAvare 8 // 1 // asI ya 9 asipatte 10 kuMbhe 11 vAlU 12 vetaraNI ti ya 13 / kharassare 14 mahAghose 15 ee pnnnnrsaasiyaa||2|| [4] devendra devarAja zakra ke lokapAla-yama mahArAja ke ye deva apatya (putra) rUpa meM pahacAne jAte haiM (1) amba, (2) ambariSa, (3) zyAma, (4) zabala, (5) rudra, (6) uparudra, (7) kAla, (8) mahAkAla, (9) asipatra, (10) dhanuSa, (11) kumbha, (12) bAlU, (13) vaitaraNI, (14) kharasvara, aura (15) mhaaghoss| ye pandraha deva prasiddha haiN| -1-1-1-1-1-1-1-gAgAgAgAganA fa bhagavatIsUtra (1) (502) Bhagavati Sutra (1)

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55555555555555555555555555555 ) ) )) ) )) ) Wan [4] The following gods are recognized as the sons of Yama Maharaj, 4i the Lok-pal of Devendra Shakra (1) Amb, (2) Ambarish, (3) Shyam, (4) Shabal, (5) Rudra, Wan (6) Uparudra, (7) Kaal, (8) Mahakaal, (9) Asipatra, (10) Dhanush, $1 (11) Kumbh, (12) Balu, (13) Vaitarani, (14) Kharasvar, and (15) Mahaghosh. These are fifteen famous gods. [5] sakkassa NaM deviMdassa devaraNNo jamassa mahAraNNo sattibhAgaM paliovamaM ThitI pnnnnttaa| ahAvaccAbhiNNAyANaM devANaM egaM paliovamaM ThitI pnnnnttaa| emahiDDie jAva jame mhaaraayaa| [5] devendra devarAja zakra ke lokapAla yama mahArAja kI sthiti tIna bhAga sahita eka palyopama kI meM hai aura usake apatyarUpa se mAne hue devoM kI sthiti eka palyopama kI hai| yama mahArAja kI aisI ma mahARddhi hai| [5] The life-span of Yama Maharaj, the Lok-pal of Devendra Shakra, is one and one-third of a Palyopam (a metaphoric unit of time). The life4 span of the said gods, recognized as his sons, is one Palyopam. Thus Yama Maharaj, the Lok-pal of Devendra Shakra, is endowed with great opulence... and so on up to... influence. 9. vivecana : pandraha devoM ke nAma--pUrvajanma meM krUra kriyA karane vAle, krUra pariNAmoM vAle, satata pAparata kucha + jIva ajJAnatapa se kiye gaye nirarthaka dehadamana ke phalasvarUpa asura nikAya meM utpanna hote haiM, jo paramAdhArmika asura kahalAte haiN| ye tIsarI narakabhUmi taka jAkara nArakI jIvoM ko kaSTa dekara prasanna hote haiM, yAtanA pAte hue ma nArakoM ko dekhakara ye Ananda mAnate haiN| inake guNa niSpanna nAma isa prakAra haiM-(1) amba = jo nArakoM ko ke Upara AkAza meM le jAkara girAte haiM, (2) ambarISa = jo churI Adi se nArakoM ke choTe-choTe, bhAr3a meM pakane yogya Tukar3e karate haiM, (3) zyAma = ye kAle raMga ke va bhayaMkara sthAnoM meM nArakoM ko paTakate evaM pITate haiM, 9 (4) zabala = jo citakabare raMga ke va nArakoM kI A~teM-naseM evaM kaleje ko bAhara khIMca lete haiM, (5) rudra = ma nArakoM ko bhAlA, barthI Adi zastroM meM piro dene vAle raudra-bhayaMkara asura, (6) uparudra = nArakoM ke aMgopAMgoM ko phAr3ane vAle atibhayaMkara asura, (7) kAla = nArakoM ko kar3AhI meM pakAne vAle, kAle raMga ke asura, 9 (8) mahAkAla = nArakoM ke mA~sa ke Tukar3e-Tukar3e karake unheM khilAne vAle, atyanta kAle raMga ke asura, Wan (9) asipatra = jo talavAra ke AkAra ke patte vaikriya se banAkara nArakoM para girAte haiM, (10) dhanuSa = jo dhanuSa dvArA ardha-candrAdi bANa pheMkakara nArakoM ke nAka, kAna Adi bIMdha DAlate haiM, (11) kumbha = jo nArakoM ko kumbha yA kumbhI meM pakAte haiM, (12) bAlU = vaikriya dvArA nirmita vajrAkAra yA kadamba puSpAkAra reta meM nArakoM Wan ko DAlakara cane kI taraha bhUnate haiM, (13) vaitaraNI = jo rakta, mA~sa, mavAda, tA~bA, zIzA Adi garma padArthoM se + ubalatI huI nadI meM nArakoM ko phaiMkakara tairane ke lie bAdhya karate haiM, (14) kharasvara = jo vajrakaNTakoM ke bhare zAlmali vRkSa para nArakoM ko car3hAkara, karuNakrandana karate hue nArakoM ko kaThora svarapUrvaka khIMcate haiM, Wan (15) mahAghoSa = Dara se bhAgate hue nArakoM ko pakar3akara bAr3e meM banda kara dete haiM, jora se cillAte haiN| + (vRtti, patrAMka 198, bhagavatIsUtra : paM. ghevaracanda jI, bhAga 2, pRSTha 719-720) )) ) ))) )) )) )) ) )) | tRtIya zataka: saptama uddezaka (503) Third Shatak : Seventh Lesson Wan 555555555555555555555555555

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555555555555555555555 Elaboration-The names of fifteen gods-Some living beings who indulge in cruel acts with cruel attitude during their past births reincarnate in the genus of Asurs due to senseless mortification of the body through ignorant austerities. They are called Paramarthik Asurs. They descend till the third hell and derive pleasure in torturing infernal beings and seeing them suffer pain. Their attribute-based names are as follows (1) Amb-They fly in the sky with infernal beings and throw them. (2) Ambarish-They slice infernal beings with hatchets into small pieces to be roasted in ovens. (3) Shyam-They are black and they toss and beat infernal beings in terrible spots. (4) Shabal-They are of speckled colour and they snatch out the intestines, nerves and levers of the infernal beings. (5) Rudra-They are ferocious Asurs who pierce through the bodies of infernal beings with spears and lances. (6) Uparudra-They are terrible Asurs who tear apart limbs and other parts of the bodies of infernal beings. (7) Kaal-The black coloured Asurs who fry infernal beings in cauldrons. (8) Mahakaal-The deep black coloured Asurs who cut infernal beings to pieces and feed them. (9) Asipatra-They create sword shaped leaves and throw them over infernal beings. (10) Dhanush-They cut and pierce nose and ears of infernal beings by launching arrows of different shapes. (11) Kumbh-They cook infernal beings in large or small pitchers. (12) Balu-They roast infernal beings in heaps of diamond and other shaped sand particles. (13) VaitaraniThey throw infernal beings in a river of blood, flash, pus, molten copper, molten lead, and other molten metals, and force them to swim. (14) Kharasvar-They force infernal beings to climb on thorn filled Shalmali trees and then drag them mingling harsh shouts with their pathetic wailing. (15) Mahaghosh-They catch infernal beings running with fear and scream with joy. (Vritti, leaf 198; Bhagavati Sutra by Pt. Ghevar Chand, part-2, pp. 719-720) varuNa lokapAla LOK-PAL VARUN 6. [ pra. 1 ] kahi NaM bhaMte ! sakkassa deviMdassa devaraNNo varuNassa mahAraNNo sayaMjale nAmaM mahAvimANe paNNatte [u. ] goyamA ! tassa NaM sohammavarDisayassa mahAvimANassa paccatthimeNaM sohamme kappe asaMkhejjAI jahA somarasa tahA vimANa - rAyahANIo bhANiyavvA jAva pAsAyavarDisayA navaraM nAmanANattaM / 6. [ pra. 1 ] bhagavan ! devendra devarAja zakra ke lokapAla - varuNa mahArAja kA svayaMjvala nAmaka mahAvimAna kahA~ hai ? bhagavatIsUtra (1) 504) 555555555555555555555555555555555559 Bhagavati Sutra (1)

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cAra lokapAla pazcima dizA 14 varuNalAkapAla SODE CONDIA dakSiNa dizA: yama kubera : uttara dizA bhautika saMpadA antarikSa soma lokapAla INEMANDS ISRO ain Education International nelibrary.org

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Wan 5555555555555555555555UUUUUUUUUUU citra paricaya-14 Illustration No. 14 cAra lokapAla saudharmakalpa ke adhipati devarAja zakra ke AjJAnuvartI cAra lokapAla deva rahate haiN| (1) pUrva dizA kA adhirakSaka soma deva hai| usake adhIna maMgala, zani, ketu Adi graha tathA antarikSa se sambandhita sabhI kArya rahate haiN| jaise-sUrya, candra, tArAmaNDala, agnikumAra, vAyukumAra aadi| AkAza meM bAdaloM kA garjana, bijalI camakanA, bharata kSetra meM aneka prakAra kI prAkRtika vipadAe~ Adi se sambandhita saba kArya soma mahArAja ke adhIna haiN| (2) dakSiNa dizA kA svAmI yama deva hai| preta, narakapAla, paramAdhAmI deva, kAdarpika Adi deva, bharata kSetra meM hone vAle sabhI roga, mahAmArI, mRtya, mahAsaMgrAma, daMgA, agniprakopa Adi kAryoM kI jimmedArI unake adhInastha deva sa~bhAlate haiN| (3) pazcima dizA kA rakSaka varuNadeva hai| udadhi kumAra (samudra deva), nAgakumAra, stanita kumAra Adi deva unake kAryAdhIkSaka haiN| ativRSTi anAvRSTi, bAdaloM kA garjana-tarjana, samudra, nadI, tUphAna, bAr3ha, durbhikSa Adi saba kAryoM kI jimmedArI una para hai| (4) uttaradizA rakSaka vaizramaNa deva hai| suvarNa kumAra (dhana ke rakSaka deva) vANavyantara deva-deviyA~, bharata kSetravartI svarNa, cA~dI, tA~bA Adi kI khAneM, hIre, ratna Adi ke bhaNDAra tathA dharatI para utpanna hone vAle dhAnya Adi kI phasaleM, samasta bhautika sampadA para vaizramaNa (kubera) deva kA dhyAna rahatA hai| -zataka 3, u. 7, sUtra 4-8 FOUR LOK-PALS Devendra Shakra, the overlord of gods has four Lok-pals (governors of different directions) under him. (1) Soma is the guardian of the east. Under his command and supervision are planets like Mars, Saturn and Ketu and all activities related to space. For example--the sun, the moon, stars, Agni Kumar gods, Vayu Kumar gods etc. Activities like thundering of clouds, lightening, and various natural calamities in the Jambu continent are under the command of Soma. (2) Yam is the guardian of the south. Under his command and supervision are Pret, Narak-pal, Paramadhami and Kandarpik gods as well as calamities like diseases, epidemics, deaths, great wars, riots and fire. (3) Varun is the guardian of the west. Under his command and supervision are Udadhi Kumar (gods of sea), Naag Kumar, Stanit Kumar and other gods as well as activities including excessive rains, insufficient rain, thundering of clouds, seas, rivers, storms, floods, and famines. (4) Vaishraman is the guardian of the north. Under his command and supervision are Suvarna Kumar (guardian gods of wealth), Vanavyantar gods and goddesses as well as mines of gold, silver, copper and other minerals; stocks of diamonds and other gems; all the land crops and all physical wealth. -Shatak 3, lesson 7, Sutra 4-8

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55555555555555555555555hhhhhhhh5555 [u. ] gautama ! usa saudharmAvataMsaka mahAvimAna se pazcima meM saudharmakalpa se asaMkhyeya hajAra yojana Age jAne ke bAda, vahIM varuNa mahArAja kA svayaMjvala nAma kA mahAvimAna AtA hai; isase sambandhita sArA varNana somadeva ke mahAvimAna kI taraha jAnanA cAhie, rAjadhAnI yAvat prAsAdAvataMsakoM ke sambandha meM bhI isI prakAra samajhanA caahie| kevala nAmoM meM antara hai| 6. [Q. 1] Bhante ! What is the location of the mahavimaan (great celestial vehicle) named Svayamjval belonging to Varun Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods? ___ [Ans.] To the south of that Saudharmavatamsak Mahavimaan, on going innumerable Yojans away from Saudharma Kalp, comes the mahavimaan (great celestial vehicle) named Svayamjval belonging to Varun Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods. Other details should be repeated as mentioned about the vimaan of Soma Maharaj. In the same way the description of the capital city should be repeated... and so on up to... the rows of mansions. The only difference is in names. [2 ] sakkassa NaM varuNassa mahAraNNo ime devA jAva ciTaMti, taM jahA- varuNakAiyA ti vA, varuNadevayakAiyA i vA, nAgakumArA nAgakumArIo, udahikumArA udahikumArIo, thaNiyakumArA thaNiyakumArIo, je yAvaNNe tahappagArA save te tavbhattiyA jAva cittuNti| __ [3 ] jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM jAiM imAiM samuppajjaMti, taM jahA-ativAsA ti vA, maMdavAsA ti vA, suvuTThI ti vA, dubbuTThI ti vA, udabbheyA ti vA, udappIlA i vA, udavAhA ti vA, pavAhA ti va, gAmavAhA ti vA, jAva sannivesavAhA ti vA, pANakkhayA jAva tesiM vA varuNakAiyANaM devaannN| [2 ] devendra devarAja zakra ke lokapAla varuNa mahArAja ke ye deva AjJA meM yAvat (nirdeza meM) rahate haiMvaruNakAyika-varuNadevakAyika; nAgakumAra-nAgakumAriyA~; udadhikumAra-udadhikumAriyA~; stanitakumArastanitakumAriyA~; ye aura dUsare saba isa prakAra ke deva, unakI bhakti vAle yAvat unakI AjJA meM rahate haiN| [3] jambUdvIpa nAmaka dvIpa meM mandara parvata se dakSiNa dizA meM jo ye sthitiyA~ samutpanna hotI haiM, ve isa prakAra haiM-ativarSA, mandavarSA, savaSTi, darvaSTi, udakodabheda (parvata Adi se nikalane vAlA jharanA). udakotpIla (sarovara Adi meM jamA huI jalarAzi), udavAha (pAnI kA alpa pravAha), pravAha, grAmavAha (grAma kA baha jAnA) yAvat sannivezavAha, prANakSaya yAvat isI prakAra ke dUsare sabhI upadrava varuNa mahArAja se athavA varuNakAyika devoM se ajJAta nahIM haiN| ___ [2] Under the command, attendance, order and direction of Varun Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods are ollowing gods-Varun-kayik (Samanik gods), Varundev-kayik (family nembers), Naag Kumars and Naag Kumaris, Udadhi Kumars and Udadhi tRtIya zataka : saptama uddezaka (505) Third Shatak : Seventh Lesson

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Kumaris, Stanit Kumars and Stanit Kumaris. These and other such gods devoted to him (Varun)... and so on up to... live under his command. [3] All the following conditions to the south of Meru mountain in Jambu Dveep are not unknown to... and so on up to... him (Varun Maharaj, the Lok-pal of Devendra Shakra) and his subordinate godsativarsha (torrential rain), mand-varsha (deficient rain), suvrishti (good rain), durvrishti (bad rain), udakodbhed (mountain stream), udakotpeel (lake), udvaha (trickling stream), pravaha (flowing water or river ), gram-vaha (village flooding), and so on up to... sannivesh-vaha (flooding of large populated areas), pran-kshaya ( loss of life)... and so on up to... other such calamities. ... [4] sakkassa NaM deviMdassa devaraNNo varuNassa mahAraNNo jAva ahAvaccAbhiNNayA hotthA, taM jahAkakkoDae, kaddamae, aMjaNe, saMkhavAlae, puMDe, palAse, moejae, dahimuhe, ayaMpule, kAyarie / [ 5 ] sakkassa NaM deviMdassa devaraNNo varuNassa mahAraNNo desUNAI do paliovamAI TitI paNNattA / ahAvaccAbhiNNAyANaM devANaM egaM paliovamaM ThitI paNNattA / emahiDDhIe jAva varuNe mahArAyA / [ 4 ] devendra devarAja zakra ke (tRtIya) lokapAla-varuNa mahArAja ke ye deva apatyarUpa se prasiddha haiN| yathA-karkoTaka (lavaNasamudragata karkoTaka nAmaka parvata para rahane vAlA nAgarAja), kardamaka (agnikoNa meM vidyutprabha nAmaka parvatavAsI nAgarAja), aMjana ( velamba nAmaka vAyukumArendra kA lokapAla), zaMkhapAla ( dharaNendra nAmaka nAgarAja kA lokapAla), puNDra, palAza, moda, jaya, dadhimukha ayaMpula aura kAtarika / 5 [ 5 ] devendra devarAja zakra ke tRtIya lokapAla varuNa mahArAja kI sthiti kucha kama do palyopama kI hai aura varuNa mahArAja ke apatyarUpa se pahacAne jAne vAle devoM kI sthiti eka palyopama kI hai| varuNa mahArAja aisI mahARddhi yAvat mahAprabhAva vAlA hai| [4] The following gods are recognized as the sons of Varun Maharaj, the Lok-pal of Devendra Shakra-Karkotak (the serpent god living on Karkotak mountain in Lavan Samudra), Kardamak (the serpent god living on Vidyutprabh mountain in the south-east direction), Anjan (the Lok-pol of Vailamb, the overlord of Vayu Kumars), Shankh-pal (the Lok-pal of Dharanendra, the overlord of Nuag Kumars), Pundra, Palash, Moda, Jaya, Dadhimukh, Ayampul and Kaatarik. bhagavatIsUtra ( 1 ) [5] The life-span of Varun Maharaj, the third Lok-pal of Devendra Shakra, is slightly less than two Palyopam (a metaphoric unit of time). The life-span of the gods recognized as his sons is one Palyopam. Thus Varun Maharaj, the Lok-pal of Devendra Shakra, is endowed with great opulence... and so on up to ... influence. (506) phaphaphaphaphaphaphapha Bhagavati Sutra (1)

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Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%%%%%%%%% )) )) ) )) ) ) )))) ))) OM vaizramaNa lokapAla LOK-PAL VAISHRAMAN 7. [pra. 1 ] kahi NaM bhaMte ! sakkassa deviMdassa devaraNNo vesamaNassa mahAraNNo vaggU NAmaM mahAvimANe paNNatte ? [u. ] goyamA ! tassa NaM sohammavaDiMsayassa mahAvimANassa uttareNaM jahA somassa vimANarAyahANivattavvayA tahA neyavvA jAva paasaayvddisyaa| 7. [pra. 1 ] bhagavan ! devendra devarAja zakra ke (caturtha) lokapAla-vaizramaNa mahArAja kA valgu nAmaka mahAvimAna kahA~ hai ? [u. ] gautama ! vaizramaNa mahArAja kA vimAna, saudharmAvataMsaka nAmaka mahAvimAna ke uttara meM hai| isa sambandha meM sArA varNana soma mahArAja ke mahAvimAna kI taraha jAnanA cAhie; aura yAvat rAjadhAnI yAvat prAsAdAvataMsaka taka kA varNana bhI usI taraha jAna lenA caahie| 7. [Q. 1] Bhante ! What is the location of the mahavimaan (great celestial vehicle) named Valgu belonging to Vaishraman Maharaj, the (fourth) Lok-pal of Devendra Shakra, the overlord of gods? (Ans.) The mahavimaan of Vaishraman Maharaj is towards the north of Saudharmavatamsak Mahavimaan. All other details should be repeated as mentioned about the vimaan of Soma Maharaj. In the same way the description of the capital city should be repeated... and so on up + to... Prasadavatamsak (the rows of mansions). [2] sakkassa NaM deviMdassa devaraNNo vesamaNassa mahAraNNo ime devA ANA-uvavAya, vayaNa-nidese ciTThati, taM jahA-vesamaNakAiyA ti vA, vesamaNa-devayakAiyA ti vA, suvaNNakumArA suvaNNakumArIo, OM dIvakumArA dIvakumArIo, disAkumArA disAkumArIo, vANamaMtarA vANamaMtarIo, je yAvanne tahappagArA' save te tabbhattiyA jAva cittti| __[2 ] devendra devarAja zakra ke lokapAla vaizramaNa mahArAja kI AjJA, sevA, vacana aura nirdeza meM ye deva rahate haiN| yathA-vaizramaNakAyika-vaizramaNadevakAyika, suvarNakumAra-suvarNakumAriyA~, dvIpakumAraOM dvIpakumAriyA~, dikkumAra-dikkumAriyA~, vANavyantara deva-vANavyantara deviyA~, ye aura isI prakAra ke anya sabhI deva, jo usakI bhakti, pakSa aura bhRtyatA (yA bhAravahana) karate haiM, usakI AjJA Adi meM rahate haiN| [2] Under the command, attendance, order and direction of Vaishraman Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods, are following gods--Vaishraman-kayik (Samanik gods), Vaishraman-dev-kayik (family members), Suvarn Kumars and Suvarn Kumaris, Dveep Kumars and Duveep Kumaris, Dik Kumars and Dik )) )) )))) ))) ))) ))) tRtIya zataka : saptama uddezaka (507) Third Shatak: Seventh Lesson B))

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phaphaphaphaphaphaphapha Kumaris, Y 5 5 Vanavyantar gods and goddesses. These and other such gods 5 devoted to him (Vaishraman )... and so on up to ... live under his command. [ 3 ] jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM jAI imAI samuppajjaMti, taM jahA - ayAgarA ivA, 5 tayAgarA ivA, taMbAgarA i vA, evaM sIsAgarA i vA, hiraNNAgarA i vA, suvaNNAgarA i vA, rayaNAgarA ivA, vairAgarA ivA, vasuhArA i vA, hiraNNavAsA ivA, suvaNNavAsA ivA, rayaNavAsA ivA, 4 vairavAsA ivA, AbharaNavAsA ivA, pattavAsA ivA, pupphavAsA ivA, phalavAsA ivA, bIyavAsA ivA, mallavAsA ivA, vaNNavAsA ivA, cuNNavAsA ivA, gaMdhavAsA ivA, vatthavAsA ivA, hiraNNavuTThI ivA, 4 suvaNNavuTThI ivA, rayaNavuTTI i vA, vairavuTThI ivA, AbharaNavuTThI i vA, pattavuTThI i vA, pupphavuTTI i vA, 5 phalabuTTI i vA, bIyavuTThI i vA, mallavuTTI i vA, vaNNavuTTI i vA, cuNNavuTTI i vA, gaMdhabuTTI, vatthavuTThI ivA, bhAyaNavuTThI ivA, khIrakhuTTI i vA, sukAlA ivA, dukAlA i vA appagghA ivA, mahagghA ivA, 5 subhikkhA ivA, dubhikkhA i vA, kayavikkayA i vA, sannihi i vA, sannicayA i vA nihI ivA, Y NihANA ivA, ciraporANA i vA, pahINasAmiyA i vA, pahINasetuyA i vA, pahINamaggANi vA, 5 pahINagottAgArA ivA, ucchannasAmiyA i vA, ucchannasetuyA i vA ucchannagottAgArA i vA siMghADagaphatiga- caukka - caccara - caummuha - mahApaha - pahesu nagara - nimaNesu susAna - giri-kaMdara-saMti15 selovaTThANa - bhavaNagihesu sannikkhittAiM ciTThati, Na tAI sakkassa deviMdassa devaraNNo vesamaNassa 5 5 5 Y Y Wan aNNAyAiM adiTThAI asuyAiM avinnAyAI, tesiM vA vesamaNakAiyANaM devANaM / mahAraNI Wan 4 Y y 5 [ 3 ] jambUdvIpa nAmaka dvIpa meM maMdara parvata se dakSiNa meM jo ye sthitiyA~ hotI haiM, jaise ki lohe kI 5 khAneM, rA~ge kI khAneM, tA~be kI khAneM tathA zIze kI khAneM, hiraNya (cA~dI) kI, suvarNa kI, ratna kI aura vajra kI khAneM, vasudhArA ( ratnoM kI vRSTi) hiraNya kI, suvarNa kI, ratna kI, vajra kI, AbharaNa kI, patra 5 kI, puSpa kI, phala kI, bIja kI, mAlA kI, varNa kI, cUrNa kI, gandha kI aura vastra kI varSA, bhAjana (bartana) aura kSIra kI vRSTi, sukAla, duSkAla, alpamUlya ( sastA ), mahAmUlya (maha~gA), subhikSa (bhikSA kI sulabhatA ), durbhikSa (bhikSA kI durlabhatA ), kraya-vikraya ( kharIdanA - becanA ), sannidhi ( ghI, gur3a Adi kA 5 saMcaya), sannicaya ( anna Adi kA saMcaya), nidhiyA~ ( khajAne - koSa), nidhAna (jamIna meM gar3A huA dhana ), 5 cira- purAtana ( bahuta purAne), jinake svAmI samApta ho gae, jinakI sArasambhAla karane vAle nahIM rahe, 5 5 jinakI koI khojakhabara (mArga) nahIM hai, jinake svAmiyoM ke gotra aura AgAra (ghara) naSTa ho jinake svAmI ucchinna (chinna-bhinna ) ho gae, jinakI sArasaMbhAla karane vAle chinna-bhinna ho gae, jinake 5 svAmiyoM ke gotra aura ghara taka chinna-bhinna ho gae, aise khajAne, zRGgATaka (siMgAr3e ke AkAra vAle) 5 mArgoM meM, trika ( tikone mArga), catuSka (cauka), catvara, caturmukha evaM mahApathoM, sAmAnya mArgoM, nagara ke gande nAloM meM, zmazAna, parvatagRha guphA (kandarA), zAntigRha, zailopasthAna ( parvata ko khodakara banAe gae sabhA-sthAna), bhavanagRha (nivAsagRha) ityAdi sthAnoM meM gAr3akara rakhA huA dhana; ye saba padArtha devendra devarAja zakra ke lokapAla vaizramaNa mahArAja se athavA usake vaizramaNakAyika devoM ajJAta, adRSTa azruta, avismRta aura avijJAta nahIM haiM / Y gae, 4 (parokSa), bhagavatIsUtra (1) (508) tmimittmitmi******mitmi****t*********** phra Bhagavati Sutra (1) H Y Y

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phaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan [3] All the following conditions to the south of the Meru mountain in Jambu Dveep are not unknown to... and so on up to... him (Vaishraman Maharaj, the Lok-pal of Devendra Shakra) and his subordinate godsiron mines, zinc mines, copper mines, lead mines, silver mines, gold Emines, gemstone mines, diamond mines; showering of wealth, silver, 5 gold, gems, diamonds, apparels, leaves, flowers, fruits, seeds, garlands, colours, powders, perfumes, clothes, utensils and milk; good crops, 5 famine, low price, high price, easy or difficult availability of alms, 5 purchase, sale, stocks of butter, jaggery etc. ( sannidhi), stock of grains 5 (sannichaya ), treasures, buried treasures ( nidhan); ancient treasures whose owners, care-takers, trails, clans and abodes of owners have been wiped out or uprooted; and wealth buried in shringataks (triangular open areas or courtyards), trik (intersection of three roads), squares, crossings, highways, roads, drains, cremation grounds, hills, caves, ritual halls, caverns, houses and other such places. Wan Wan 5 Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan [4] sakkassa NaM deviMdassa devaraNNo vesamaNassa mahAraNNo ime devA ahAvaccAbhiNNAyA hotthA, Wan taM jahA - puNabhadde mANibhadde sAlibhadde sumaNabhadde cakkarakkhe puNNarakkhe savvANe savvajase savvakAmasamiddhe 5 amohe asaMge / phra [5] sakkassa NaM deviMdassa devaraNNo vesamaNassa mahAraNNo do paliovamANi TitI paNNattA / ahAvaccAbhiNNAyANaM devANaM egaM paliovamaM ThitI paNNattA / emahiDDIe jAva vesamaNe mahArAyA / sevaM bhaMte! sevaM bhaMte ! ti. / phra 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara yAvat gautama svAmI 5 vicaraNa karane lage / // taie sae : sattamo uddeso samatto // [ 4 ] devendra devarAja zakra ke (caturtha) lokapAla vaizramaNa mahArAja ke ye deva apatyarUpa se mAne hue haiN| jaise - pUrNabhadra, mANibhadra, zAlibhadra, sumanobhadra, cakrarakSa, pUrNarakSa, savyAna, sarvayaza, sarvakAmasamRddha, 5 amogha aura asaMga / tRtIya zataka : saptama uddezaka 5 [ 5 ] devendra devarAja zakra ke (caturtha) lokapAla - vaizramaNa mahArAja kI sthiti do palyopama kI hai, 5 aura unake apatyarUpa se mAne hue devoM kI sthiti eka palyopama hai| isa prakAra vaizramaNa mahArAja mahARddhi yAvat mahAprabhAva vAlA hai| Wan // tRtIya zataka : saptama uddezaka samApta // (509) Wan phaphaphaphaphaphaphaphaphaphaphaphaphapha Third Shatak: Seventh Lesson Wan Wan Wan Wan Wan Wan phra

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055554444444444444444444444444444558 55555555555555 [4] The following gods are recognized as the sons of Vaishraman Maharaj, the Lok-pal of Devendra Shakra-Purnabhadra, Manibhadra, Shalibhadra, Sumanobhadra, Chakraraksh, Purnaraksh, Savyan, 4 Sarvayash, Sarvakamasamriddha, Amogh and Asanga. Y u Y y [5] The life-span of Vaishraman Maharaj, the third Lok-pal of Devendra Shakra, is two Palyopam (a metaphoric unit of time). The lifespan of the gods recognized as his sons is one Palyopam. Thus y Vaishraman Maharaj, the Lok-pal of Devendra Shakra, is endowed with y great opulence... and so on up to... influence. 9 END OF THE SEVENTH LESSON OF THE THIRD CHAPTER. "Bhante! Indeed that is so. Indeed that is so." With these words... and y so on up to... ascetic Gautam resumed his activities. bhagavatIsUtra (1) 555555555555 Y (510) Bhagavati Sutra (1) RRRRRR Y y Y Y Y Y Y Y Y Y U U y FREE Y 4 y 4 4

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha tRtIya zataka : aSTama uddezaka THIRD SHATAK (Chapter Three): EIGHTH LESSON adhipati ADHIPATI (OVERLORDS) [u.] goyamA ! dasa devA AhevaccaM jAva viharaMti, taM jahA camare asuriMde asurarAyA, some, jame, varuNe, vesamaNe, balI vairoyaNiMde vairoyaNarAyA, some, jame, varuNe, vesamaNe / 1. [ pra. ] rAjagRha nagara meM, yAvat.... paryupAsanA karate hue gautama svAmI ne bhagavAna se pUchA'bhagavan ! asurakumAra devoM para kitane deva Adhipatya karate haiM ?' bhavanapati devoM ke indra KINGS OF ABODE DWELLING GODS 1. [ pra. ] rAyagihe nagare jAva pajjuvAsamANe evaM vayAsI asurakumArANaM bhaMte! devANaM kai devA 5 AhevaccaM jAva viharaMti ? phaphaphapha 1. [Q.] In Rajagriha city... and so on up to... Gautam Swami submitted after worship-Bhante! How many gods reign over Asur Kumar gods? [u. ] gautama ! asurakumAra devoM para dasa deva Adhipatya karate hue yAvat divya bhoga bhogate rahate haiN| ve isa prakAra haiM- (1) asurendra asurarAja camara, (2) soma, (3) yama, (4) varuNa, (5) vaizramaNa, 5 tathA (6) vairocanendra vairocanarAja bali, (7) soma, (8) yama, (9) varuNa, aura (10) vaizramaNa | Wan Asur Kumar gods, (2) Soma, (3) Yama, (4) Varun, and (5) Vaishraman as Wan 5 also, (6) Vairochanendra Bali, the king of Vairochan gods, (7) Soma, 5 (8) Yama, (9) Varun, and (10) Vaishraman. Wan 2. [ pra. ] bhagavan ! nAgakumAra devoM para kitane deva Adhipatya karate hue, yAvat... vicarate haiM ? [Ans.] Gautam! Over Asur Kumar gods ten gods reign... and so on up th to... enjoy divine pleasures. They are --- ( 1 ) Chamarendra, the king of 5 phra [ u. ] he gautama ! nAgakumAra devoM para dasa deva Adhipatya karate hue, yAvat... vicarate haiM / ve isa prakAra haiM- (1) nAgakumArendra nAgakumArarAja dharaNa, (2) kAlapAla, (3) kolapAla, (4) zailapAla, aura zaMkhapAla, tathA (6) nAgakumArendra nAgakumArarAja bhUtAnanda, (7) kAlapAla, (8) kolapAla, (9) zaMkhapAla, aura (10) zailapAla / (5) tRtIya zataka : aSTama uddezaka 5 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 8 (511) phra phra Third Shatak: Eighth Lesson 2. [ pra. ] nAgakumArANaM bhaMte ! pucchA / Wan [u. ] goyamA ! dasa devA AhevaccaM jAva viharaMti, taM jahA-dharaNe, nAgakumariMde, nAgakumArarAyA, phra 5 kAlavAle, kolavAle, selavAle, saMkhavAle, bhUyANaMde, nAgakumAriMde, nAgakumArarAyA, kAlavAle, kolavAle, saMkhavAle, selavAle / Wan phaphaphaphaphaphaphaphaphaphapha Wan Wan Wan I Wan Wan Wan Wan Wan Wan Wan Wan pha 5 Wan Wan Wan Wan

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2. [Q.] Bhante ! How many gods reign over Naag Kumar gods ? [Ans.] Gautam ! Over Naag Kumar gods ten gods reign... and so on up to... enjoy divine pleasures. They are-(1) Naag-kumarendra Dharan, the overlord of Naag Kumar gods, (2) Kaal-pal, (3) Kol-pal, (4) Shail-pal, and (5) Shankh-pal as also, (6) Naag-kumarendra Dharan, the overlord of Naag Kumar gods, (7) Kaal-pal, (8) Kol-pal, (9) Shankh-pal, and (10) Shail-pal. 3. jahA nAgakumAridANaM etAe vattavvayAe NIyaM evaM imANaM neyavvaM - ( 3 ) suvaNNakumArANaM veNudeve, veNudAlI, citte, vicitte, cittapakkhe, vicittpkkhe| (4) vijjukumArANaM harikkaMta, harissaha, pabha, suppabha, pathakaMta, suppabhakaM / (5) aggikumArANaM aggisIhe, aggimANava, teu, teusIhe, teukaMte, teuppbhe| (6) dIvakumArANaM puNNa, visiTTha, rUya, surUya, rUyakaMta, rUyappabha / (7) udahikumArANaM jalakaMte, jalappabha, jala, jalarUya, jalakaMta, jalappabha / (8) disAkumArANaM amiyagati, amiyavAhaNe, turiyagati, khiSpagati, sIhagati, sIhavikkamagati / ( 9 ) vAukumArANaM velaMba, pabhaMjaNa, kAla, mahAkAla aMjaNa, ritttthaa| (10) thaNiyakumArANaM ghosa, mahAghosa, Avatta, viyAvatta, naMdiyAvattA, mahAnaMdiyAvattA evaM bhANiyavyaM jahA asurakumArA / soma 1, kAlapAla 2, citra 3, prabha 4, tejas 5, rUpa 6, jala 7, tvaritagati 8, kAla 9, Avatta 10 / 3. jisa prakAra nAgakumAroM ke indroM ke viSaya yaha (pUrvokta) vaktavyatA (kathana) kahI hai, usI prakAra ina (devoM) ke viSaya meM bhI samajha lenA caahie| (3) suvarNakumAra devoM para veNudeva, veNudAli, citra, vicitra, citrapakSa aura vicitrapakSa ( kA Adhipatya rahatA hai); (4) vidyutakumAra devoM paraharikAnta, harisiMha, prabha, suprabha, prabhAkAnta aura suprabhAkAnta ( kA Adhipatya rahatA hai); (5) agnikumAra devoM para - agnisiMha (zikha), agnimANava (ssaha), tejas, tejaH siMha, tejaskAnta aura tejaHprabha (Adhipatya karate haiM); (6) dvIpakumAra devoM para pUrNa, viziSTa (vAziSTa) rUpa, rUpAMza, rUpakAnta aura rUpaprabha; (7) udadhikumAra devoM para jalakAnta, jalaprabha, jala, jalarUpa, jalakAnta aura jalaprabha kA (Adhipatya hai); (8) dikkumAra devoM para- amitagati, amitavAhana, tUryagati, kSipragati, siMhagati aura siMhavikramagati (Adhipatya karate haiM); (9) vAyukumAra devoM para-velamba, prabhaMjana, kAla, mahAkAla, aMjana aura riSTa kA Adhipatya rahatA hai; (10) stanitakumAra devoM para - ghoSa, mahAghoSa, Avarta, vyAvarta, nandikAvarta aura mahAnandikAvarta (kA Adhipatya rahatA hai / ) ina sabakA kathana asurakumAroM kI taraha kahanA caahie| 5 dakSiNa bhavanapati devoM ke adhipati indroM ke prathama lokapAloM ke nAma isa prakAra haiM- (1) soma, (2) kAlapAla, (3) citra, (4) prabha, (5) tejas, (6) rUpa, (7) jala, (8) tvaritagati, (9) kAla, aura (10) Avarta / bhagavatIsUtra (1) (512) Bhagavati Sutra (1) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

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5 phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 Wan 3. What has been stated here about overlords of Naag Kumar gods should be repeated for the following gods - ( 3 ) Suparna Kumar gods (are 5 reigned over) by-Venudev, Venudali, Chitra, Vichitra, Chitrapaksh and Wan 5 Vichitrapaksh. ( 4 ) Vidyut Kumar gods (are reigned over ) by -- Harikant, 5 Harisimha, Prabh, Suprabh, Prabhakant and Suprabhakant. (5) Agni 5 Kumar gods (are reigned over ) by - Agnisimha (shikh), Agnimanav 5 (ssaha), Tejas, Tejahsimha and Tejaprabh. ( 6 ) Dveep Kumar gods (are 5 reigned over) by-Purna, Vishisht (Vaashisht), Rupa, Rupamsh, Rupakant and Rupaprabh. (7) Udadhi Kumar gods (are reigned over) by-Jalakant, Jalaprabh, Jala, Jalarupa, Jalakant and Jalaprabh. (8) Disha Kumar gods (are reigned over) by-Amit-gati, Amit-vahan, Turyagati, Kshipragati, Simhagati and Simhavikramgati. (9) Vayu 5 Kumar gods (are reigned over) by-Velamb, Prabhanjan, Kaal, Mahakaal, Anjan and Risht. (10) Stanit Kumar gods (are reigned over) by-Ghosh, 5 Mahaghosh, Avart, Vyavart, Nandikavart and Mahanandikavart. These should be stated following the pattern of Asur Kumar gods. phra Wan Wan Wan Wan pha Wan phra 5 Wan The names of the first Lok-pals of the Indras reigning over the abode 5 dwelling gods of the south are - (1) Soma, (2) Kaal-pal, (3) Chitra, 5 (4) Prabh, (5) Tejas, (6) Rupa, (7) Jala, (8) Tvaritgati, ( 9 ) Kaal, and 5 5 (10) Avart. Wan Wan Wan phra Wan Elaboration-Protocol of governance-As there are protocols relating to posts and powers in human beings so also exist among divine beings. For example, all the ten kinds of abode dwelling gods including Asur 5 Kumars have two overlords (Indra) each. Asur Kumars have two Wan vivecana : Adhipatya meM tAratamya - jisa prakAra manuSyoM meM bhI padoM aura adhikAroM ke sambandha meM tAratamya hotA hai, vaise hI yahA~ dazavidha bhavanapati devoM ke Adhipatya meM tAratamya samajhanA caahie| jaise ki asurakumAra Adi 5 dasoM prakAra ke bhavanapatiyoM meM pratyeka ke do-do indra hote haiM, yathA-asurakumAra devoM ke do indra haiM(1) camarendra, aura (2) balIndra / nAgakumAra devoM ke do indra haiM - ( 1 ) dharaNendra, aura (2) bhUtAnandendra / isI prakAra pratyeka ke do-do indroM kA Adhipatya apane adhInastha cAra lokapAloM tathA anya devoM para hotA hai aura 5 lokapAloM kA apane adhInastha devoM para Adhipatya hotA hai / isa prakAra Adhipatya, adhikAra, Rddhi, varcasva evaM prabhAva Adi meM tAratamya samajha lenA caahie| sUtra (3) meM jo chaha-chaha nAma haiM-unameM prathama do indroM ke tathA Age ke cAra unake lokapAloM ke nAma haiN| isa prakAra 20 indra tathA unake 80 lokapAla haiN| mUla meM bhavanapati deva do prakAra ke haiM-uttara dizAvartI aura dakSiNa dizAvartI / uttara dizA ke dazavidha pha bhavanapati devoM ke jo-jo deva hote haiM indra se lekara lokapAla Adi taka, unakA ullekha isase pUrva kiyA jA cukA hai| isake pazcAt dAkSiNAtya bhavanapati devoM ke sarvopari adhipati indroM ke prathama lokapAloM ke nAma soma pha yAvat Avarta taka sUcita kiye haiN| (sthAnAMgasUtra, sthA. 4, u. 1 sUtra meM bhI inake nAma Aye haiM) tRtIya zataka : aSTama uddezaka Wan (513) Wan Wan Wan Third Shatak: Eighth Lesson phaphaphaphaphaphaphaphaphaphapha 5 pha 5 Wan 5 Wan Wan ZH Wan pha Wan

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55555555555555555555555555555555555! Indras-(1) Chamarendra, and (2) Balindra. Naag Kumars have two Indras-(1) Dharanendra, and (2) Bhootanand. Each of the two Indras command four Lok-pals under them who in turn rule over other gods under them. This degree of command, rights, opulence, power and influence applies to all gods. Of the six names in each list in aphorism 3 the first two are Indras and the following four are their Lok-pals. Thus there are 20 Indras and 80 Lok-pals. Basically abode dwelling gods have two classes--the northern and the southern. The overlords including Indras and Lok-pals of the ten kinds of abode drrelling gods have been listed here. After that is the list of the first Lok-pals of the overlords of the abode dwelling gods of the south from Soma to Avart. (There names also appear in Sthananga Sutra, 4/1) 4. [pra.] pisAyakumArANaM pucchaa| [u. ] goyamA ! do devA AhevaccaM jAva viharaMti, taM jahA kAle ya mahAkAle surUvaM paDirUva-punabhadde y| amaravai mANibhadde bhIme ya tahA mahAbhIme // 1 // kinnara kiMpurise khalu sappurise khalu tahA mhaapurise| atikAya mahAkAe gItaratI ceva gIyajase // 2 // ete vANamaMtarANaM devaannN| 4. [pra. ] bhagavan ! pizAcakumAroM (vANavyantara devoM) para kitane deva Adhipatya karate haiM ? [u. ] gautama ! una para do-do deva (indra) Adhipatya karate haiN| ve isa prakAra haiM-(1) kAla (dakSiNa dizAvartI) aura mahAkAla (uttara dizAvartI), (2) surUpa aura pratirUpa, (3) pUrNabhadra aura maNibhadra, (4) bhIma aura mahAbhIma, (5) kinnara aura kimpuruSa, (6) satpuruSa aura mahApuruSa, (7) atikAya aura mahAkAya, tathA (8) gItarati aura giitysh| ye saba vANavyantara devoM ke adhipati-indra haiN| ____4. [Q.] Bhante ! How many gods reign over Pishach Kumar (Vanavyantar or interstitial) gods ? [Ans.] Gautam ! Over them pairs of gods (Indras) reign... and so on up to... enjoy divine pleasures. They are--(1) Kaal (southern) and Mahakaal (northern), (2) Surupa and Pratirupa, (3) Purnabhadra and Manibhadra, (4) Bheem and Mahabheem, (5) Kinnar and Kimpurush, (6) Satpurush and Mahapurush, (7) Atikaya and Mahakaya, and (8) Geet-rati and Geet-yash. These are Indras (overlords) of Vanavyantar gods. | bhagavatIsUtra (1) (514) Bhagavati Sutra (1)

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phaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphapha 5. jotisiyANaM devANaM do devA AhevaccaM jAva viharaMti, taM jahA - caMde ya sUre ya / 5. jyotiSka devoM para Adhipatya karane vAle do deva indra haiM / yathA - candra aura sUrya / 5. Over Jyotishk (Stellar) gods two gods (Indras) reign... and so on up to... enjoy divine pleasures. They are - Chandra and Surya. 6. [pra.] sohammIsANesu NaM bhaMte ! kappesu kati devA AhevaccaM jAva viharaMti ? [u. ] goyamA ! dasa devA jAva viharaMti, taM jahA - sakke deviMde devarAyA, some, jame, varuNe, vesamaNe / deviMde devarAyA, some, jame, varuNe, vesmnne| esA vattavvayA savvesu vi kappesu, ete caiva bhANiyavvA / je ya iMdA te ya bhANiyavyA / sevaM bhetaM ! sevaM bhaMte! tti / IsA // taie sae : aTTamo uddeso samatto // 6. [ pra.] bhagavan ! saudharma aura IzAnakalpa meM kitane deva Adhipatya karate haiM ? [u.] gautama ! una para dasa deva Adhipatya karate haiM / yathA - ( 1 ) ( indra - ) devendra devarAja zakra yama, varuNa aura vaizramaNa | ( lokapAla - ) soma, yama, varuNa aura vaizramaNa, (2) (indra - ) devendra devarAja IzAna (lokapAla - ) soma, phra 6. [Q.] Bhante ! How many gods reign over Saudharma and Ishan Kalps? This statement should be repeated for all Kalps (divine realms) and names of the respective Indra of these realms should be stated. Wan yaha sArI vaktavyatA sabhI kalpoM (devalokoM) ke viSaya meM kahanI cAhie aura jisa devaloka kA jo phra indra hai, vaha kahanA cAhie / "Bhante ! Indeed that is so. Indeed that is so." With these words... and 5 so on up to... ascetic Gautam resumed his activities. 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara yAvat gautama svAmI 5 vicaraNa karane lage / Wan vivecana : vANavyantara deva aura unake adhipati - yahA~ pizAcakumAra kA artha sabhI vANavyantara deva samajhanA pha cAhie / vANavyantara devoM ke 8 bheda haiM-unake bheda va indroM ke nAma kramazaH isa prakAra haiM tRtIya zataka : aSTama uddezaka phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (515) Wan [Ans.] Gautam ! Over them ten gods (Indras ) reign... and so on up pha 5 to... enjoy divine pleasures. They are - ( 1 ) (Indra-- ) Shakrendra, the pha king of gods, (Lok-pals -- ) Soma, Yama, Varun and Vaishraman; (2) (Indra-) Ishanendra, the king of gods, (Lok-pals-) Soma, Yama, Wan Varun and Vaishraman. Wan Wan Third Shatak: Eighth Lesson Wan phaphaphaphapha Wan Wan Wan

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1. pizAca-(1) kAla, (2) mahAkAla 2. bhUta-(1) surUpa, (2) pratirUpa 3. yakSa-(1) pUrNabhadra, (2) maNibhadra 4. rAkSasa-(1) bhIma, (2) mahAbhIma 5. kinnara-(1) kinnara, (2) kiMpuruSa 6. kiMpuruSa-(1) satpuSa, (2) mahApuruSa 7. mahoraga-(1) atikAya, (2) mahAkAya 8. gaMdharva-(1) gItarati, (2) gItayaza jyotiSka devoM meM sUrya evaM candramA do indra haiN| vANavyantara aura jyotiSka devoM meM lokapAla nahIM hote| vaimAnika devoM ke adhipati-vaimAnika devoM meM saudharmakalpa se lekara acyutakalpa taka pratyeka apane-apane kalpa ke nAma kA eka-eka indra hai| yathA-saudharmakalpa meM zakrendra, IzAnakalpa meM IzAnendra, sanatkamArendra aadi| kintu Upara ke cAra devalokoM meM do-do devalokoM kA eka-eka indra hai; yathA-nauveM aura dasaveM devaloka(ANata aura prANata) kA eka hI prANatendra hai| gyArahaveM aura bArahaveM devaloka-(AraNa aura acyuta) kA bhI eka hI acyutendra hai| isa prakAra bAraha devalokoM meM kula 10 indra haiN| nau graiveyakoM aura pA~ca anuttara vimAnoM meM koI indra nahIM hote| vahA~ sabhI 'ahamindra' (sarvatantra svataMtra) hote haiN| saudharma Adi kalpoM ke pratyeka indra ke Adhipatya meM soma, yama, varuNa aura vaizramaNa cAra-cAra lokapAla hote haiM, jinake Adhipatya meM anya deva rahate haiN| ((ka) tattvArtha. bhASya, a. 4, sU. 6, pR. 93, (kha) vRtti, patrAMka 201) // tRtIya zataka : aSTama uddezaka samApta // Elaboration--Interstitial gods (Vanavyantar Devs) and their overlords-Here Pishach Kumar should be taken as generic name for all interstitial gods. There are eight classes of Vanavyantar gods. These classes and their overlords are as follows 1. Pishachas-(1) Kaal, (2) Mahakaal 2. Bhoots--(1) Suroop, (2) Pratiroop 3. Yakshas--(1) Purnabhadra, (2) Manibhadra 4. Rakshasas-(1) Bheem, (2) Mahabheem 5. Kinnars---(1) Kinnar, (2) Kimpurush 6. Kimpurushas--(1) Satpurush, (2) Mahapurush 7. Mahorags--(1) Atikaya, (2) Mahakaya 8. Gandharvas--(1) Geetarati, (2) Geetayash bhagavatIsUtra (1) (516) Bhagavati Sutra (1)

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455 456 454 455 456 454 455 456 457 454 455 456 457 455 456 457 455 41 41 41 41 41 41 41 414 415 456 457 45 45 For Jyotishk Devs there are two overlords-Chandra and Surya. Vanavyantar and Jyotishk Devs do not have Lok-pals. Overlords of Vaimanik Devs-Among these each kalp from Saudharma Kalp to Achyut Kalp has one Indra each, bearing the name 4 of the respective kalp. For example-Saudharma Kalp has Shakrendra, Ishan Kalp has Ishanendra, Sanat Kumar Kalp has Sanatkumarendra and so on. In the two Dev-loks higher then these there is one Indra for of Dev-loks--ninth and tenth Dev-loks (Anat and Pranat) have one Indra, Pranatendra. Eleventh and twelfth Dev-loks (Aaran and Achyut) too have one Indra, Achyutendra. Thus these twelve Dev-loks have ten Indras. There are no Indras in the nine Graiveyaks and five Anuttar Vimaans. Every god is absolutely independent (Ahamindra) there. In all the kalps including Saudharma, each Indra has four Lok$ pals Soma, Yama, Varun and Vaishraman who command other gods. (Tattvarth Bhashya 4/6. p. 93; Vritti, leaf 201) * END OF THE EIGHTH LESSON OF THE THIRD CHAPTER * 456 457 455 456 457 455 456 457 455 456 457 45454545454 455 456 455 456 457 451 455 1 456 457 455 451 45 57 455 456 457 455 45 455 456 455 456 457 455 456 4 | tRtIya zataka : aSTama uddezaka (517) Third Shatak: Eighth Lesson 4445454545454545454 455 456 457 455 456 454545454545454545454545455 456 457 4554542

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tRtIya zataka : navama uddezaka THIRD SHATAK (Chapter Three) : NINTH LESSON indriya INDRIYA (SENSE ORGANS) paMcendriya viSayoM kA nirUpaNa SUBJECTS OF FIVE SENSE ORGANS 1.[pra.] rAyagihe jAva evaM vayAsI-kativihe NaM bhaMte ! iMdiyavisae paNNatte ? [u. ] goyamA ! paMcavihe iMdiyavisae paNNatte, taM jahA-soiMdiyavisae, jIvAbhigame joisiyauddeso neyavvo apriseso| // taie sae : navamo uddeso samatto // 1. [pra.] rAjagRha nagara meM zrI gautama svAmI ne isa prakAra pUchA-bhagavan ! indriyoM ke viSaya kitane prakAra ke haiM? ___ [u. ] gautama ! indriyoM ke viSaya pA~ca prakAra ke haiN| ve isa prakAra haiM-zrotrendriya-viSaya ityaadi| isa sambandha meM jIvAbhigamasUtra meM kahA huA jyotiSka uddezaka sampUrNa samajhanA caahie| ___ 1. [Q.] In Rajagriha city... and so on up to... Gautam Swami submitted after worship-Bhante ! How many are the subjects of sense organs (indriyas)? (Ans.] Gautam ! There are five subjects of sense organs (indriyas)subjects of the organ of hearing (shrotrendriya) etc. In this regard the Jyotishk chapter from Jivabhigam Sutra should be quoted as a whole. vivecana : prastuta sUtra meM jIvAbhigamasUtra ke jyotiSka uddezaka kA saMdarbha dekara paMcendriya viSayoM kA nirUpaNa kiyA hai| jIvAbhigamasUtra ke anusAra indriya viSaya-sambandhI vivaraNa kA sAra isa prakAra hai-pA~ca indriyoM ke pA~ca viSaya haiM; yathA [1] zrotrendriya viSaya do prakAra kA hai| yathA-zubhazabda aura ashubhshbd| [2] cakSurindriya viSaya do prakAra kA hai| yathA-surUpa aura duruup| [3] ghrANendriya viSaya do prakAra kA hai| yathA-surabhigandha aura durbhigndh| [4] rasanendriya viSaya do prakAra kA hai| yathA-surasa-pariNAma aura durs-prinnaam| [5] sparzanendriya viSaya do prakAra kA hai| yathA-sukha-sparza-pariNAma aura duHkh-sprsh-prinnaam| ||tRtiiy zataka : navama uddezaka samApta // bhagavatIsUtra (1) (518) Bhagavati Sutra (1)

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%%%%%%%% %% %% % %%% % %% %%%%%%% Elaboration-This aphorism informs about the subjects of five sense organs giving reference of Jyotishk chapter from Jivabhigam Sutra. The gist of the information about subjects of sense organs from Jivabhigam Sutra is as follows-There are five subjects of five sense organs (1) the subject of shrotrendriya (ear) is of two kinds-pleasant sound (shubh-shabd) and unpleasant sound (ashubh-shabd). (2) the subject of chakshurindriya (eyes) is of two kinds--pleasant view (surup) and unpleasant view (durup). (3) the subject of ghranendriya (nose) is of two kinds-pleasant smell (surabhi-gandh) and unpleasant smell (durabhi-gandh). (4) the subject of rasanendriya (taste-buds) is of two kinds--pleasant taste (suras parinam) and unpleasant taste (duras parinam). (5) the subject of sparshanendriya (touch) is of two kinds-pleasant touch (sukh-sparsh parinam) and unpleasant touch (dukh-sparsh parinam). * END OF THE NINTH LESSON OF THE THIRD CHAPTER * a55$ $$ $$Le Le Le Le 555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 55555555555555555m a$$$$$ $$ $$$$$$$$$$$$ $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555 tRtIya zataka : navama uddezaka (519) Third Shatak: Ninth Lesson 5555 $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$ $

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha tRtIya zataka : dazama uddezaka THIRD SHATAK (Chapter Three): TENTH LESSON pariSad PARISHAD (ASSEMBLY indra pariSad ASSEMBLY OF INDRA 1. [ pra. ] rAyagihe jAva evaM vayAsI - camarassa bhaMte! asurridassa asuraraNNo kati parisAo paNNattAo ? [u. ] goyamA ! tao parisAo paNNattAo, taM jahA - samitA, caMDA, jAtA / evaM jAvI jAva accuo kappo / sevaM bhaMte! sevaM bhaMte ! tti / // taie sae : dasamo uddeso samatto // // taiyaM sayaM samattaM // 1. [ pra. ] rAjagRha nagara meM yAvat gautama ne isa prakAra pUchA-bhagavan ! asurendra asurarAja camara kI kitanI pariSadAe~ (sabhAe~) haiM ? [ u. ] he gautama ! usakI tIna pariSadAe~ haiM, yathA- samikA ( zamitA ), caMDA aura jaataa| isI prakAra kramapUrvaka yAvat acyutakalpa taka kahanA cAhie / 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai;' yoM kahakara yAvat gautama svAmI vicarate haiN| 1. [Q.] In Rajagriha city... and so on up to... Gautam Swami submitted after worship-Bhante! How many are the assemblies of Chamarendra, the king of Asur Kumar gods? [Ans.] Gautam! He has three assemblies - Samika (Samita), Chanda and Jata. The same should be repeated in sequence up to Achyut Kalp. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : tIna pariSadeM - prastuta sUtra meM sarvaprathama asurendra asurarAja camara kI tIna pariSadeM batAI gaI haiMsamikA yA zamitA, caNDA aura jaataa| sthira svabhAva aura samatA ke kAraNa ise 'samikA' kahate haiN| svAmI dvArA kiye gaye kopa evaM utAvala ko zAnta karane kI kSamatA hone se ise tathA uddhatatArahita evaM zAnta svabhAva vAlI hone se ise 'zamitA' kahate haiM / zamitA ke samAna mahatvapUrNa na hone se tathA sAdhAraNa kopAdi ke prasaMga para kupita ho jAne ke kAraNa dUsarI pariSad ko 'caNDA' kahate haiM / gambhIra svabhAva na hone se niSprayojana kopa utpanna ho jAne ke kAraNa tIsarI pariSad kA nAma 'jAtA' hai| inhIM tInoM pariSadoM ko kramazaH AbhyantarA, madhyamA aura hyA bhI kahate haiN| jaba indra kA koI prayojana hotA hai, taba vaha AdarapUrvaka Abhyantara pariSad ko bulAtA hai aura usake samakSa apanA prayojana prastuta karatA hai| madhyama pariSad bulAne yA na bulAne para bhI AtI hai| indra, bhagavatIsUtra (1) Bhagavati Sutra (1) (520) phaphaphaphaphaphaphaphaphaphaphaphapha

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Wan Wan + hai Wan 55555555555555555555555)))))))))))))))))))))) Abhyantara pariSad meM vicArita bAteM usake samakSa prakaTa kara nirNaya karatA hai| bAhyA pariSad binA bulAye bhI AtI hai| indra usake samakSa svanirNIta kArya prastuta karake use sampAdita karane kI AjJA detA hai| asurakumArendra. kI pariSad ke samAna hI zeSa nau nikAyoM kI pariSadoM ke nAma aura kAma haiN| vyantara devoM kI tIna pariSad haiM-5 isA, tuDiyA aura dRddh'rthaa| jyotiSka devoM kI tIna pariSadoM ke nAma-tumbA, tuDiyA aura prvaa| vaimAnika devoM kI tIna pariSadeM-zamikA, caNDA aura jaataa| navagraiveyaka aura pA~ca anuttara vimAna meM pariSadeM nahIM hotii| isake atirikta bhavanapati se lekara acyuta devaloka taka ke tInoM indroM kI tInoM pariSadoM ke deva-deviyoM kI saMkhyA, unakI sthiti Adi kA vistRta varNana (ka) jIvAbhigamasUtra pratipatti 3, uddezaka 2 meM, (kha) bhagavatIsUtra, vivecana, bhAga 2, pR. 735, tathA (ga) sthAnAMgasUtra, bhAga 2, pR. 215-218 / // tRtIya zataka : dazama uddezaka samApta // // tRtIya zataka samApta // Elaboration In this aphorism first of all three assemblies of Chamarendra, the king of Asur Kumar gods have been stated-Samika or Samita, Chanda and Jata. As it relates to stability and equanimity it is 456 called Samita. As it has the capability of pacifying the anger and agitation of its master it is called Shamita. As it is not as important as Shamita, and i turns agitated and angry on minor matters, the second assembly is called Chanda. In absence of seriousness and turning angry for no reason the third assembly is called Jata. These three assemblies are also called Abhyantara (inner), Madhyama (middle) and Bahya (outer) assemblies 4 respectively. When there is some agenda Indra formally convenes the 4 inner assembly and places his agenda. The middle assembly gathers on as well as without calling and Indra places before it the resolution from the inner assembly and takes a decision. The outer assembly gathers as a routine without even calling. Indra places the decisions taken by him in the other two assemblies and gives order to implement them. The names and activities of the assemblies of the other nine genuses of divine beings y are same as those of the Indra of Asur Kumars. The names of the three assemblies of Vyantar Deus are-Isa, Tudiya and Gridharatha. The names of the three assemblies of Jyotishk Devs are-Tumba, Tudiya and Parva. The names of the three assemblies of Vaimanik Deus are--Samika, Chanda and Jata. There are no assemblies in the nine Graiveyaks and five Anuttar Vimaans. Besides this detailed description of the Indras, and gods and goddesses of their three assemblies, their life-spans and other information about gods from Bhavan-pati to Achuyt realms is available in Jivabhgam Sutra 3/2; Bhagavati Sutra, Vivechan, part-2, p. 735; and Sthananga Sutra, part-2, pp. 215-218. * END OF THE TENTH LESSON OF THE THIRD CHAPTER * END OF THE THIRD CHAPTER * Wan )5555555555555555555555)))))) | tRtIya zataka : dazama uddezaka (521) Third Shatak: Tenth Lesson 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 Bu Bu Bu Bu Bu Bu .

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hhhhhhhhhhhhhhhhhh F -1-1jAgAgAgAmAnAnAnA n t n t t caturtha zataka :prathama-dvitIya-tRtIya-caturtha uddezaka FOURTH SHATAK (Chapter Four): FIRST-SECOND-THIRD-FOURTH LESSON IsANaloNapAlavimANANi CELESTIAL VEHICLES OF ISHAN LOR-PALS saMgrahaNI gAthA COLLATIVE VERSE 1. cattAri vimANehiM 1-4 cattAri ya hoMti rAyahANIhiM 5-8 / neraie 9 lessAhi 10 ya dasa uddesA cautthasae // 1 // 1. gAthA kA artha-isa cauthe zataka meM dasa uddezaka haiN| inameM se prathama cAra uddezakoM meM vimAnasambandhI kathana kiyA gayA hai| pA~caveM se lekara AThaveM uddezakoM taka cAra uddezakoM meM rAjadhAniyoM kA / varNana hai| nauveM uddezaka meM nairayikoM kA varNana hai aura dasaveM uddezaka meM lezyA ke sambandha meM nirUpaNa hai| 1. There are ten uddeshaks (lessons) in this fourth Shatak (chapter). / st four lessons have information about vimaans (celestial i F vehicles). Four lessons from fifth to eighth contain description of capital y cities. The ninth has description of infernal beings and the tenth has discussion about leshyas (complexion of soul). 2. [pra. ] rAyagihe nagare jAva evaM vayAsI-IsANassa NaM bhaMte ! deviMdassa devaraNNo kati logapAlA paNNattA ? [u. ] goyamA ! cattAri logapAlA paNNattA, taM jahA-some jame vesamaNe vrunne| 2. [pra. ] rAjagRha nagara meM, yAvat gautama svAmI ne isa prakAra pUchA-bhagavan ! devendra devarAja ma IzAna ke kitane lokapAla haiM ? [u. ] he gautama ! usake cAra lokapAla haiN| yathA-soma, yama, vaizramaNa aura vrunn| 2. [Q.] In Rajagriha city... and so on up to... Gautam Swami submitted after worship-Bhante ! How many Lok-pals does Devendra Ishan, the Indra (overlord) of Devs (gods) have? (Ans.) He has four Lok-pals (they are protectors and supporters of people as governors of different directions)-Soma, Yama, Varun and Vaishraman. 3. [pra. ] etesi NaM bhaMte ! logapAlANaM kati vimANA paNNattA ? [u. ] goyamA ! cattAri vimANA paNNattA, taM jahA-sumaNe savvatobhadde vaggU suvgguu| 3. [pra. ] bhagavan ! ina lokapAloM ke kitane vimAna haiM ? [u. ] gautama ! inake cAra vimAna haiM; ve isa prakAra haiM-sumana, sarvatobhadra, valgu aura suvlgu| t t t t t t t t t t t t t t t t t n n t t t t t t t t t t t t tbvbt bvbvb vbvbtm t t t t t t ma bhagavatIsUtra (1) SH t t t t t (522) Bhagavati Sutra (1) F 3555555555555555559555555555555555

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)) ) 555555555 ) ) 555555555555555 3. IQ.] Bhante ! How many vimaans (celestial vehicles) these Lok-pals i have ? ___ [Ans.] Gautam ! These four Lok-pals have four vimaans--(1) Suman, (2) Sarvatobhadra, (3) Valgu, and (4) Suvalgu. 4. [pra. ] kahi NaM bhaMte ! IsANassa deviMdassa devaraNNo somassa mahAraNNo sumaNe nAmaM mahAvimANe paNNatte ? [u. ] goyamA ! jaMbuddIve dIve maMdarassa pavvayassa uttareNaM imIse rayaNappabhAe puDhavIe jAva IsANe NAmaM kappe pnnnntte| tattha NaM jAva paMca vaDeMsayA paNNattA, taM jahA-(1) aMkavaDeMsae, (2) phalihavaDiMsae, (3) rayaNavaDeMsae, (4) jAyarUvavaDeMsae, (5) majhe iisaannvddeNse| ___tassa NaM IsANavaDeMsayassa mahAvimANassa purathimeNaM tiriyamasaMkhejjAI joyaNasahassAI vItivatittA tattha NaM IsANassa deviMdassa devaraNNo somassa mahAraNNo sumaNe nAma mahAvimANe paNNatte, addhaterasajoyaNa0 jahA sakkassa vattavyayA taiyasae tahA IsANassa vi jAva accaNiyA smttaa| 4. [pra. ] bhagavana ! devendra devarAja IzAna ke lokapAla soma mahArAja kA 'sumana' nAmaka // __ mahAvimAna kahA~ hai ? OM [u. ] gautama ! jambUdvIpa nAmaka dvIpa ke mandara parvata ke uttara meM isa ratnaprabhA pRthvI ke samatala bhUbhAga Upara se, yAvat IzAna nAmaka kalpa (devaloka) hai| usameM pA~ca avataMsaka haiM-(1) aMkAvataMsaka, OM (2) sphaTikAvataMsaka, (3) ratnAvataMsaka, aura (4) jAtarUpAvataMsaka; tathA cAroM avataMsakoM ke madhya meM (5) IzAnAvataMsaka hai| usa IzAnAvataMsaka nAmaka mahAvimAna se pUrva meM tirachI dizA meM asaMkhyeya hajAra ma yojana Age jAne para devendra devarAja IzAna ke lokapAla soma mahArAja kA 'sumana' nAmaka mahAvimAna hai| usakI lambAI aura caur3AI sAr3he bAraha lAkha yojana hai| ityAdi sArI vaktavyatA tRtIya zataka ke saptama uddezaka, sUtra 4 meM kathita zakrendra (ke lokapAla soma ke mahAvimAna) kI vaktavyatA ke samAna yahA~, bhI IzAnendra ke sambandha meM yAvat-arcanikA taka kahanI caahie| ___ 4. [Q.] Bhante ! What is the location of the mahavimaan (great celestial vehicle) named Suman belonging to Soma Maharaj, the Lok-pal of Devendra Shakra, the overlord of gods? [Ans.] Gautam ! To the north of Mandar (Meru) mountain in the continent called Jambu Dveep, over the level land of this Ratnaprabha Prithvi... and so on up to... there is the divine realm (kalp) called Ishan. In it there are five Avatamsaks (great celestial vehicles or abodes) (1) Ankavatamsak, (2) Sfatikavatamsak, (3) Ratnavatamsak, (4) Jaatrupavatamsak and in the center (5) Ishanavatamsak. To the east of that Ishanavatamsak Mahavimaan, on going innumerable Yojans away in transverse direction, comes the mahavimaan (great celestial )))))))5555555 jaWan 555555 )))))) dha caturtha zataka : prathama-dvitIya-tRtIya-caturtha uddezaka (523) Fourth Shalak : First-Second-Third-Fourth Lesson

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55555555555555555555555555555 vehicle) named Suman belonging to Soma Maharaj, the Lok-pal of Devendra Ishan, the overlord of gods. Its length-breadth (ayamvishkambh) is 1.25 million Yojans. Other details should be repeated as mentioned in aphorism 4 of the seventh lesson of the third chapter with regard to Shakrendra (about the mahavimaan of Lok-pal Soma)... and so on up to... anointing. __5. cauNhaM vi logapAlANaM vimANe-vimANe uddeso| causu vimANesu cattAri uddesA aprisesaa| navaraM ThitIe nANattaM Adi duya tibhAgUNA paliyA dhaNayassa hoti do cev| do satibhAgA varuNe pliymhaavccdevaannN||1|| // cautthe sae : paDhama-biiya-taiya-cautthA uddesA smttaa|| 5. (eka lokapAla ke vimAna kI vaktavyatA jahA~ pUrNa hotI hai, vahA~ eka uddezaka samApta hotA hai|) isa prakAra cAroM lokapAloM meM se pratyeka ke vimAna kI vaktavyatA pUrI ho vahA~ eka-eka uddezaka smjhnaa| cAroM (lokapAloM ke cAroM) vimAnoM kI vaktavyatA meM cAra uddezaka pUrNa hue smjhnaa| vizeSa yaha hai ki inakI sthiti meM antara hai| vaha isa prakAra hai-Adi ke do-soma aura yama lokapAla kI sthiti (Ayu) eka-tihAI bhAga kama do-do palyopama kI hai, vaizramaNa lokapAla kI sthiti do palyopama kI hai aura varuNa lokapAla kI sthiti eka-tihAI bhAga adhika do palyopama kI hai| apatyarUpa devoM kI sthiti eka palyopama kI hai| // caturtha zataka : prathama-dvitIya-tRtIya-caturtha uddezaka samApta // 5. (With the end of the description of the celestial vehicle of one Lokpal ends one lesson). In the same way with the end of the description of the celestial vehicle of each of the four Lok-pals end each of the four lessons. The end of descriptions of the four celestial vehicles should be taken to be the end of four lessons. The difference is that there is a variation in their life-spans-The life-spans of the first two Lok-pals, Soma and Yama, is one and one-third of a Palyopam (or two-thirds of a Palyopam less in two Palyopams), that of Lok-pal Vaishraman is tu Palyopams and that of Lok-pal Varun is two and one-third Palyopams. The life-span of the gods recognized as their sons is one Palyopam. * END OF THE FIRST-SECOND-THIRD-FOURTH LESSON OF THE FOURTH CHAPTER * bhagavatIsUtra (1) (524) Bhagavati Sutra (1) |

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phaphaphaphaphaphaphaphaphaphaphaphaphaphapha puumitttvi***lllimimimimittmi**tmimimitmimitt****tmititi caturtha zataka : paMcama - SaSTha- saptama- aSTama uddezaka FOURTH SHATAK (Chapter Four): FIFTH-SIXTH-SEVENTH-EIGHTH LESSON IzAna - lokapAla rAjadhAnI ISHAN-LOK-PAL RAJADHANI (CAPITAL CITY OF LOK-PAL ISHAN) lokapAloM kI rAjadhAniyA~ CAPITAL CITIES OF LOK-PALS 1. rAyahANIsu vi cattAri uddesA bhANiyavvA jAva emahiDDIe jAva varuNe mahArAyA / // cautthe sae : paMca-chaTTa - sattama - aTThamA uddesA samattA // 1. cAroM lokapAloM kI rAjadhAniyoM ke cAra uddezaka kahane cAhie / arthAt eka-eka lokapAla kI 5 Wan Wan rAjadhAnI sambandhI varNana pUrNa hone para eka-eka uddezaka pUrNa huA samajhanA cAhie / isa taraha cAroM rAjadhAniyoM ke varNana meM cAra uddezaka pUrNa hue| yoM kramazaH pA~cave se lekara AThavA~ uddezaka yAvat varuNa 5 mahArAja itanI mahARddhi vAle yAvat (itanI vikurvaNA zakti vAle haiM;) (yahA~ taka cAra uddezaka pUrNa hote haiM / ) 1. Four lessons should be stated for the capital cities of the four Lokpals. In other words with the end of the description of the capital cities of each of the four Lok-pals end each of the four lessons. The end of descriptions of the four capital cities should be taken to be the end of four lessons. Thus end the lessons fifth to eighth... and so on up to ... Varun Maharaj is endowed with great opulence... and so on up to ... influence. 5 Somaa, the capital city of Soma Maharaj, the Lok-pal of Devendra Ishan, the overlord of gods and so on (the complete description). Wan This way description of each capital city should be stated in question answer format to conclude the lessons about the capital cities of the remaining three Lok-pals. END OF THE FIFTH-SIXTH-SEVENTH-EIGHTH LESSON OF THE vivecana : jIvAbhigamasUtra meM varNita vijaya rAjadhAnI ke varNana ke samAna cAra rAjadhAniyoM ke cAra uddezakoM 5 kA varNana isa prakAra karanA cAhie-devendra devarAja IzAna ke lokapAla soma mahArAja kI somA nAmaka rAjadhAnI sumana nAma mahAvimAna ke ThIka nIce hai; ityAdi sArA varNana isI prakAra kahanA cAhie / phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha isI prakAra kramazaH eka-eka rAjadhAnI ke sambandha meM praznottarapUrvaka varNana karake zeSa tInoM lokapAloM kI 5 rAjadhAnI sambandhI eka-eka uddezaka kahanA caahie| // caturtha zataka : paMcama- paSTha - saptama - aSTama uddezaka samApta // Elaboration-The four lessons with the description of four capital cities should be given in the same pattern as that of capital city Vijaya described in Jivabhigam Sutra-Exactly below the Suman Mahavimaan is located FOURTH CHAPTER. caturtha zataka : paMcama - SaSTha-saptama aSTama uddezaka (525) Fourth Shatak: Fifth-Sixth-Seventh-Eighth Lesson Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan * 5 5 5 5 5 5 5 5 5 5 55555595555555 5 5 5 5 5 55 5 5 5 5552 Wan

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555555555555555555555555555555555555 caturtha zataka : navama uddezaka FOURTH SHATAK (Chapter Four): NINTH LESSON Raqoll NAIRAYIK UTPATTI (BIRTH OF INFERNAL BEINGS) nairayikoM kI utpatti-prarUpaNA NAIRAYIK UTPATTI (BIRTH OF INFERNAL BEINGS) 1. [pra. ] neraie NaM bhaMte ! neraiesu uvavajjai ? aneraie neraiesu uvavajjai ? [ u. ] paNNavaNAe lessApade tatio uddesao bhANiyavyo jAva naannaaii| ||cutthe sae : navamo uddeso samatto // 1. [pra. ] bhagavan ! jo nairayika hai, kyA vaha nairayikoM meM utpanna hotA hai, yA jo anairayika hai, vaha nairayikoM meM utpanna hotA hai ? __ [u. ] (he gautama !) prajJApanAsUtra meM kathita lezyApada (17vA~) kA tRtIya uddezaka yahA~ kahanA cAhie aura vaha jJAna ke varNana taka kahanA caahie| 1. (Q.) Bhante ! Are infernal beings born among infernal beings or are non-infernal beings born among infernal beings? [Ans.] Gautam ! Here the third Uddeshak of the Leshyapad (17th pad) from Prajnapana Sutra should be stated till the description of Jnana. vivecana : prastuta sUtra meM nairayikoM kI utpatti ke sambandha meM prajJApanAsUtra ke 17veM lezyApada ke tRtIya uddezaka kA saMdarbha diyA hai| vaha isa prakAra hai [pra. ] bhagavan ! kyA nairayika hI nairayikoM meM utpanna hotA hai yA anairayika nairayikoM meM utpanna hotA hai ? [u. ] gautama ! nairayika hI nairayikoM meM utpanna hotA hai, anairayika nairayikoM meM utpanna nahIM hotaa| isa kathana kA Azaya hai, yahA~ se marakara naraka meM utpanna hone vAle jIva kI tiryaJca yA manuSya-sambandhI Ayu to yahIM samApta ho jAtI hai, sirpha narakAyu hI ba~dhI huI hotI hai| yahA~ marakara naraka meM pahu~cate hue mArga meM jo eka-do Adi samaya lagate haiM, ve usakI narakAyu meM se hI kama hote haiN| isa prakAra narakagAmI jIva mArga meM bhI narakAyu ko bhogatA hai, isalie vaha nairayika hI hai| RjusUtranaya kI vartamAna paryAyaparaka dRSTi se bhI yaha kathana sarvathA ucita hai ki nairayika hI nairayikoM meM utpanna hotA hai, anairayika nhiiN| isa taraha zeSa daNDakoM ke jIvoM kI utpatti ke sambandha meM jAna lenA caahie| ||cturth zataka : navama uddezaka samApta // Elaboration--In this aphorism reference of the third Uddeshak of the eshyapad (17th pad) from Prajnapana Sutra has been given with regard to birth of infernal beings. It is as follows-- bhagavatIsUtra (1) (526) Bhagavati Sutra (1)

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4 4 5495 55454545454545454545454545454545454545 41 41 41 41 41 41 4 1 41 4 14141456$1$$$$$$$455 456 457 46 45 46 47 46 455 456 457 41 41 41 41 (Q.) Bhante ! Are infernal beings alone born among infernal beings or are non-infernal beings born among infernal beings ? (Ans.) Gautam ! Only infernal beings are born among infernal beings; non-infernal beings are not born among infernal beings. This statement means that the life-span of an animal or human being destined to be born among infernal beings after its death ends here only. It only has the bondage of life-span as an infernal being. The period of one, two or more Samayas that it takes in reaching the infernal world is deductible from his infernal-life-span only. Therefore, the being destined to infernal world experiences infernal-life-span on the way as well. Thus even during transition it is an infernal being. From the precisionistic view point or that related to specific point or period of time (Rijusutra naya) this statement that only infernal beings and not non-infernal beings are born among infernal beings' is correct. This also applies to the birth of beings belonging to all other dandaks (places of suffering). * END OF THE NINTH LESSON OF THE FOURTH CHAPTER h 21 n Ja -- caturtha zataka : navama uddezaka (527) Fourth Shatak: Ninth Lesson 1456 45 44 45 46 47 46 45 41 $ 456 457 454 455 456 457 454 455 456 457 454 455 456 454545455 456 457 45548

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lezyAoM kA pariNamana TRANSFORMATION OF LESHYA 1. se nUNaM bhaMte ! kaNhalessA nIlalessaM pappa tArUvattAe tAvaNNattAe ? evaM cauttho uddesao paNNavaNAe ceva lessApade neyavvo jAva caturtha zataka : damama uddezaka FOURTH SHATAK (Chapter Four): TENTH LESSON lezyA LESHYA (SOUL COMPLEXION) pariNAma - vaNNa-rasa-gaMdha-suddha - apasattha- saMkiliTTuNhAgati - pariNAma - padesogAha-vaggaNA - ThANamappabahuM // 1 // sevaM bhaMte ! sevaM bhaMte ! tti / // cautthe sae : dasamo uddeso samatto // // cautthaM sayaM samattaM // // bhagavaI suiyaM : paDhamaM bhAgaM samattaM // 1. [ pra. ] bhagavan ! kyA kRSNalezyA nIlalezyA kA saMyoga pAkara tadrUpa aura tavarNa meM pariNata ho jAtI hai ? [u. ] ( he gautama !) prajJApanAsUtra meM ukta lezyApada kA caturtha uddezaka pariNAma ityAdi dvAra-gAthA taka yahA~ kahanA caahie| gAthA kA artha isa prakAra hai pariNAma, varNa, rasa, gandha, zuddha, aprazasta, saMkliSTa, uSNa, gati, pariNAma, pradeza, avagAhanA, vargaNA, sthAna aura alpabahutva; (ye saba bAteM lezyAoM ke sambandha meM kahanI caahie|) phra 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai', (yoM kahakara gautama svAmI yAvat vicaraNa karate haiM / ) 1. [Q.] Bhante ! Does Krishna (black) leshya (soul-complexion) get converted into the form and colour of Neel (blue) leshya on coming in its contact ? bhagavatIsUtra (1) [Ans.] Gautam ! Here the fourth lesson of chapter on Leshya from Prajnapana Sutra should be stated till verse on Parinam etc. (outcome). The meaning of the verse is as follows (These matters about leshyas should be stated-) Parinam (outcome or result), varna (appearance or colour), rasa (taste), gandh ( smell), shuddha (purity), aprashast (ignoble or unwholesomeness), sanklisht (grief or (528) 555555 5 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 5 5 5 55 5 55 55! Bhagavati Sutra (1)

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SaT lezyA svarUpa varNa rasa gaMdha sparza rasa lakSaNa kRSNa lezyA nIla lezyA kApota lezyA tejo lezyA padma lezyA zukla lezyA

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citra paricaya-15 Illustration No. 15 SaT lezyAoM ke varNa-gaMdha Adi gaNadhara gautama ne pUchA-bhaMte ! chaha lezyAoM ke varNa, gaMdha Adi kisa prakAra ke haiM ? uttara meM bhagavAna ne batAyA kRSNa lezyA kA varNa-kaue Adi ke samAna kAlA, rasa (svAda), nIma ke samAna kar3avA, gaMdha, mRta pazu ke kalevara tulya, atyanta durgndhmy| sparza-karota kI dhAra ke samAna tIkSNa, bhAva-atyanta raudr|| nIla lezyA kA varNa-mora va bhramara ke samAna nIlA, rasa-mirca ke samAna tIkhA, gaMdha-kutte ke kalevara kI gaMdha se bhI bhayAnaka, sparza-gAya kI jIbha ke samAna khuradarA, bhAva-IrSyA va lobhprdhaan| kApota lezyA : varNa-kabUtara kI gardana jaisA, kacce Ama jaisA kaSailA, gaMdha-mRta sarpa jaisI sparza-tIkSNa Wan dhAradAra patte jaisaa| bhaav-maayaaprdhaan| tejolezyA : varNa-tote kI coMca sA laal| rasa-khaTaTA. mIThA. pake Ama jaisaa| gaMdha-ghise candana ke samAna sparza-komala ruI ke samAna, bhAva-vinamra priydhrmii| ____ padma lezyA : varNa pIlA, sUrya mukhI phUla jaisaa| rasa-aMgUra jaisA miitthaa| gaMdha-gulAba ke phUla va itara jaisaa| OM sparza-komala navanIta, bhAva-bhadra pariNAmI, saMyama prdhaan| __zukla lezyA : varNa-zveta kundapuSpa smaan| rasa-mIThA-khIra ke smaan| gaMdha-phUloM ke itara ke tulya, sparza-komala, sirISa puSpa vata bhAva-atyanta prazasta zubha dhyaanii| -zataka 4, u. 10, sUtra 1 (saMdarbha-prajJApanA pada 17, uttarAdhyayana a. 34) ... ATTRIBUTES OF SIX LESHYAS Ganadhar Gautam asked-Bhante ! What are the attributes like colour and taste of six leshyas ? Bhagavan replied Krishna Leshya-colour : black like crow, taste : bitter like Neem, odour : repulsive like an animal-cadaver, touch : sharp like a saw, and sentiment : very angry. Neel Leshya--colour: blue like peacock, taste: pungent like pepper, odour : more repulsive than dog-cadaver, touch : rough like tongue of a cow, and sentiment : dominated by jealousy and greed. Kapot Leshya-colour : light blue like a pigeon, taste : astringent like unripe mango, odour : repulsive like snake-cadaver, touch : sharp like a blade of grass, and sentiment : deceitful. Tejo Leshya-colour : red like parrot-beak, taste : sour-sweet like ripe 4 __mango, odour : like sandal-wood paste, touch : soft like feather, and sentiment : modest and religious. Padma Leshya-colour : yellow like sunflower, taste : sweet like grapes, odour : like rose flower or essence, touch : soft like butter, and sentiment : 4 noble and disciplined. Shukla Leshya-colour : white like Kund flower, taste : sweet like Kheer 9 (milk-rice pudding), odour : like flower-perfume, touch : soft like Sireesh flower, and sentiment : extremely noble and pure. -Shatak 4, lesson 10, Sutra 1 (Ref. Prajnapana 17; Uttaradhyayan 34) 5 gagagaga 5555555555555555555555555

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Wan phaphaphaphaphaphaphaphaphaphaphapha 5 suppression), ushna ( heat), gati (movement ), parinam (transformation ), pradesh (sections ), avagahana (space occupation), vargana (category), sthan (place) and alpabahutva (quantitative comparison). "Bhante! Indeed that is so. Indeed that is so." With these words... and Wan Wan so on up to... ascetic Gautam resumed his activities. vivecana : prastuta sUtra meM eka lezyA ko dUsarI lezyA kA saMyoga prApta hone para vaha usI lezyA ke varNa, gandha, phra Wan rasa aura sparza rUpa meM pariNata hotI hai yA nahIM ? isa prazna kA uttara prajJApanA ke lezyApada ke caturtha uddezaka 5 (pariNAmAdi dvAroM taka) kA atideza saMdarbha dekara diyA gayA hai| prajJApanA meM ukta mUlapATha kA bhAvArtha isa prakAra hai [pra. ] 'bhagavan ! kyA kRSNalezyA nIlalezyA (ke saMyoga) ko prApta karake tadrUpa yAvat tatsparza rUpa meM bArambAra pariNata hotI hai ?' 24555555555555955555555559595955555555959595959595545452 jisa prakAra chAcha kA saMyoga milane se dUdha apane madhurAdi guNoM ko chor3akara chAcha ke varNa, gandha, rasa aura pha sparza ke rUpa meM parivartita ho jAtA hai, athavA jaise zveta vastra lAla, pIle raMga kA saMyoga pAkara usa raMga ke rUpa, varNa, gandha, rasa aura sparzarUpa meM pariNata ho jAtA hai, vaise hI kRSNalezyA bhI nIlalezyA kA saMyoga Wan [ u. ] isakA tAtparya yaha hai ki kRSNalezyA - pariNAmI jIva, yadi nIlalezyA ke yogya dravyoM ko grahaNa karake mRtyu pAtA hai, taba vaha jisa gati-yoni meM utpanna hotA hai; vahA~ nIlalezyA - pariNAmI hokara utpanna hotA hai kyoMki jaisA kahA hai- 'jallesAI davbAI pariyAittA kAlaM karei, tallese uvavajjai' arthAt jisa lezyA ke dravyoM ko grahaNa karake jIva mRtyu pAtA hai, usa lezyA vAlA hokara utpanna hotA hai| jo kAraNa hotA hai, vahI saMyogavaza kAryarUpa bana jAtA hai| jaise- kAraNarUpa miTTI sAdhana-saMyoga se ghaTAdi kAryarUpa bana jAtI hai, vaise hI kRSNalezyA 5 bhI kAlAntara meM sAdhana-saMyogoM ko pAkara nIlalezyA ke rUpa meM pariNata (parivartita ho jAtI hai| aisI sthiti Wan Wan meM kRSNa aura nIlalezyA meM sirpha aupacArika bheda raha jAtA hai, maulika bheda nhiiN| ( isa pariNamana ko udAharaNa 5 dekara samajhAyA hai|) Wan caturtha zataka : dazama uddezaka // caturtha zataka : dazama uddezaka samApta // // caturtha zataka samApta // // bhagavatIsUtra : prathama bhAga samApta // Wan pAkara usake rUpa aura sparza meM pariNata ho jAtI hai| jaise kRSNalezyA ko tejolezyA padmalezyA ko tathA 5 padmalezyA zuklalezyA ko pAkara usake rUpa, varNa, gandha, rasa aura sparzarUpa meM pariNata ho jAtI hai, ityAdi saba phra kahanA cAhie / pha (529) Wan Xin Wan phra Elaboration-In this aphorism reference of the fourth lesson of Leshyapad from Prajnapana Sutra has been given in answer to the question-Does one leshya (soul-complexion) get converted or not into Wan the form and colour of another leshya on coming in its contact? The related text from Prajanapana Sutra is as follows- Fourth Shatak: Tenth Lesson Wan phra Wan Wan 5 5 pha 5 phra 5 25 5 5 5 5 55 5 5 5 5 55 5 5 55 55655555 5 5 5 5 5 5 5 5 5 5 2 phra 5 .

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4545454545454545454545454545454545454545454545454545454 455 456 457 454 455 49 (Q.) Does Krishna (black) leshya (soul-complexion) get converted again and again into the form... and so on up to... touch of Neel (blue) leshya on coming in its contact ? (Ans.] This is related to the process of rebirth and the answer iswhen a being with attitude conforming to Krishna leshya dies after acquiring substances conforming to Neel leshya he takes rebirth as a being conforming to Neel leshya in whichever genus he is born. This follows the stated rule--the leshya of the matter (karmic particles) acquired at the time of death determines the leshya of the reincarnation, The cause itself becomes the consequential effect. Clay as the consequence of shaping turns into pot of clay. In the same way Krishna leshya as a consequence of contact turns into Neel leshya with passage of time. In this context the difference between Krishna and Neel leshyas is only for name sake and not fundamental. (this transformation has been elaborated by giving examples-) Contact with butter-milk causes change in sweetness and other attributes of milk acquiring the colour, smell, taste and touch of buttermilk. Contact with red or yellow dyes causes change in attribu white cloth acquiring the colour, smell, taste and touch of the dye. In the same way contact with Neel leshya causes change in attributes of Krishna leshya acquiring the colour, smell, taste and touch of Neel leshya. Contact with Neel, Padma and Shukla leshyas causes change in attributes of Krishna, Tejo and Padma leshyas respectively acquiring the r, smell, taste and touch of the former. All these details should be stated. * END OF THE TENTH LESSON OF THE FOURTH CHAPTER * * END OF THE FOURTH CHAPTER * * END OF ILLUSTRATED BHAGAVATI SUTRA-PART ONE O qarte (!) (530) Bhagavati Sutra (1) 455 456 457 4554 455 456 457 44444444444444444444444

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455 454 455 454 455 456 455 456 457 451 451 451 455 456 457 4 54 455 456 457 451 44 445 45 45 45 $$ $$$$$$ Appendix-1 Technical Terms SHRI BHAGAVATI SUTRA (VYAKHYAPRAJNAPTI) Part-1 455 456 457 455 456 457 44 The alphabetical index of technical terms according to aphorism number. First numeral in Shatak (chapter), second is Uddeshak (lesson) and third is Sutra (aphorism) number. $$$$$$$$$ $$ 455 456 457 454 455 456 457 454 $$$$ $$$$$ $$$$$$$$$ $$$$$$$Ting Ting Ting Ting Ting . (A) Aabhiyoga = attendant gods (3/7/5 (2]) Aabhiyogik = attendant gods (1/2/19) Aabhiyogik Dev-loks. = divine realms up to Achyut Kalp (3/5/15) Aabhiyogya = one of the ten classes of gods (3/1/3) aabhog nirvartit = voluntary intake (1/1/6) aabhyupagamik vedan = voluntary and conscious experience (1/4/6) aachaar = ascetic-conduct (2/1/34) aadar = appreciate and accept (3/1/33) aadhakarma = to sterilize a thing or make it uninfected with living organism specifically for the use of ascetics; also to cook food, construct house and get dresses stitched specifically for use of ascetics. (1/9/27) aadhikaraniki kriya : activity of collecting instruments of violence (1/8/4, 8); any activity that qualifies (adhikar) a soul for ignoble rebirth including that in hell; it also means activity involving instruments (adhikaran) of violence (3/3/2, 4, 7) aadhovadhik = simple avadhi jnani (1/4/15) aadhya = affluent (2/5/11) Aadikar (aaigare) = the first propounder of his time (1/1/4 [2]) aadisht = distinguished by adjectives (1/2/14) aahaar (ahaar) = intake (1/7/6, 12, 13) Aahaar-pad = a chapter in Prajnapana Sutra (2/1/4) Aahar-dvar = one of the 24 attributes of sense organs (2/4/1) Aajivak = disciples of Goshalak who remained unclad (1/2/19) aakar = settlement near a mine (1/1/12); mines (2/9/1) aanukampik = compassionate (3/1/52) aaraadhak = true follower (1/3/6) aaraadhak samyami = restrained without a lapse (1/2/19) aarambh (arambh) = violent or sinful activities (3/3/12, 14) Aaran = a divine realm (3/8/6) aartava = menstrual discharge (1/7/12); mother's blood (1/7/13) Aaukkhayenam = on shedding of the particles of ayushya karma (life-span determining karmas) (2/1/54) abal = non-strength (1/3/10) abhangak = absence of alternatives (1/5/33, 34) abhashak = non-speakers (2/6/1) abhava-siddhik = not to be liberated in this birth (1/6/15); unworthy of being liberated in future (3/1/51) Abhayadayak (abhayadaye) = who dispels fear (1/1/4 [2]) Abhayadev Suri (1/1/2) Abhayadev's Bhagavati Vritti (3/2/40) 55 456 457 456 457 454 455 456 455 456 457 454 455 456 457 454 456 457 455 456 457 4 455 ( 533 ) 4555444444444444444444444444444444

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555555555555555555555555555555555559 abhigam five codes of courtesy meant for a religious assembly (2/5/14) abhilasha desire; curiosity (2/1/17, 24; 3/2/25) = abhimukh = manifest (3/1/24; 3/2/19, 43) Abhinibodhik jnana (Mati-jnana) sensory knowledge or to know the apparent form of things appearing before the soul by means of five sense organs and the mind (2/10/9; 1/5/23) abhinivisht thoroughly assimilated (1/7/22) abhisamanvagat about to fructify (1/7/22; 1/8/9) abhishek anointing (2/8/1) Abhishek Sabha = hall of anointing (2/8/1) and abhiyoga entering into manipulating some other body (3/5/12, 13); acquisition of a form (3/5/14) abhiyogiki bhaavana = sentiment of pursuing transformation (3/5/14) abhiyojan = acquire (3/5/14) abhra = cloud formations (3/7/4 [5]) abhra-vriksha = clouds in shape of a tree (3/7/4 [5]) abhyakhyan = blaming falsely (1/9/1) abhyantar-bahya uchchhavas-nihshvas = breathing-in and breathing-out as well as inhalation and exhalation (2/1/3) abhyantara inner (3/10/1) achakshu-darshan perception (2/10/9) Achal (ayal) = unwavering (1/1/4 [2]) achalit = karmas that have not shifted from the soul space-points; unmoved (1/1/6 [1],[3]) achar stationary (2/9/1) acharam = not final (3/1/51) acharam-shariri those who have to further reincarnate for seven to eight births (1/1/11) non-visual acharya spiritual leader who heads an order or group (1/1/1; 1/2/19; 1/3/15) Acharya Mahaprajna (2/5/27; 3/1/13; 3/6/5) Acharya Malayagiri (3/4/13) Acharya Vijaya Yashodev Suri (2/3/1) achhatrak = giving up use of umbrella (1/9/24) achit things free of living organisms (2/5/14) Achyut kalp = a divine dimension (1/2/19; 1/5/5; 2/1/53; 2/7/2; 3/1/19; 3/2/12; 3/8/6; 3/10/1) Achyutendra (3/6/15; 3/8/6) adan-bhand-matra-nikshepana samiti = careful upkeep of ascetic-equipment including bowls (2/1/37) adantadhavan = not cleaning teeth (1/9/24) Adarsh-dvar = one of the 24 attributes of the sense organs (2/4/1) adattadan taking without being given; act of stealing (1/6/11; 1/9/1) addha life-span (1/1/11), time (1/6/20) Addha-Samaya time (2/10/11, 12) Adhai Dveep = two and a half continents (2/9/1) adhakarmik food specifically prepared for an ascetic (1/9/26) Adharmastikaya inertia entity (1/9/7; 2/10/1, 3, 8, 11, 13, 22) adhikaran = tools and equipment (2/5/11) Adholok lower world (2/10/14, 22) Adholok-kandak = unit of time lapse for downward movement or the time taken in traveling downwards to a specific distance (3/2/34) adhva path (1/1/11) adhyatmik = aspiration (3/1/25, 29) adhyavasaya inspiration; (2/1/17, 24, 48, 49; 3/2/25, 31) = (534) **********************************Y doubt

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4 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959559 Wan 55 55 Wan Wan 55555*****************************t5E adhyavasit persevering (1/7/19, 20) aghaati non-vitiating (1/1/11) Agni Kumar = a class of divine beings (1/5/3; 3/1/11; 3/7/4 [4]; 3/8/3) Agni Kumari = a class of divine beings (3/7/4 [4]) Agnibhuti (3/1/3, 7-12, 15) Agnimanav (3/1/11) Agnimanav (ssaha) (3/8/3) Agnishikh (3/1/11) Agnisimha (shikh) (3/8/3) Agramahishi = chief queen (3/1/4, 6, 8, 11, 13, 14, 16, 17) agriddhi absence of covetousness for food and other things specially during consumption and use (1/9/17, 19) non-heavy-non-light agurulaghu = (1/9/4-10, 14, 16; 2/10/12) agurulaghu paryaya non-grossnesssubtleness (2/1/24) ahaar (aahaar) = intake of food (1/1/6 [1]); food (3/1/13) ahaar dravya vargana = ingestable group of matter (1/1/6 [1]) ahaar paryapti (3/1/34; 3/2/24) = Ahaar-pad a chapter in Prajnapana Sutra (1/1/6 [1]) Ahamindra independent god (3/8/6) aharak telemigratory (1/7/11; 1/9/12) = aharak sharira = telemigratory body (1/5/35, 36; (2/6/1) aharak-samudghat bursting forth of some soul-space-points in the form of a white puppet (2/2/1) ahoratra = day and night (1/1/6 [19]; 1/10/3) ahoratriki pratima to be practiced for twenty four hours (2/1/42) Airavat (1/1/6 [24]) airyapathiki = careful movement of an accomplished ascetic or an omniscient with non-vitiating karmas (1/10/2) ajeerna indigestion (3/7/5 [3]) ajiva non-soul or matter (1/6/25; 2/10/11); the non-living (2/5/11); lifeless (2/10/2) Ajiva-pradveshiki-kriya hostility towards non-living things (3/3/5, 7) ajnana ignorance (1/9/11); not just absence of knowledge but false knowledge or unrighteousness (1/5/23, 36) ajnani having false knowledge (1/5/22) akaant not beautiful (1/5/14; 1/7/22; 3/2/28) akam nirjara = natural shedding of karmas due to sufferance without an intent of shedding karmas (1/1/12) akanksharahit = non-ambitious (2/1/37) akaran virya = dormant potency (1/8/11) akarma = non-action (1/3/10) akash = space (1/6/25; 2/10/10) Akashastikaya = space entity (1/9/7; 2/10/1, 4, 8) akhandit samyamasamyami restrained-unrestrained without a lapse (1/2/19) akhandit samyami = restrained without a lapse (1/2/19) akhyanti say (2/5/1) akirna pervade (3/1/3, 4, 11, 13; 3/5/3) akriya complete cessation of all activity and inclination of mind, speech, and body (2/5/26) 19$$55555555595555555595 55955 5 5 555 55 55555592 = F ddo Sheng 45 Wan 45 6 cu Wan Wan 45 45 Wan 45 45 Wan 45 45 45 45 Akshaya (akkhaya) free of decay (1/1/4 45 [2]) akshaya imperishable (2/1/24; 2/10/2) Alankar-sabha = hall of embellishment (2/8/1) Alasi a plant (1/1/12) almastu perfect (1/4/18) alochana critical review; self-criticism 45 (2/1/51; 2/5/25; 3/1/13) 45 Wan Wan Wan Alok unoccupied space (1/1/6 [13-16]; Wan 1/6/13; 2/4/1; 2/10/4) 5 (535) **********************************ttu Wan Wan

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tttttttttttttttttttttt*5***********Y Alokakash = unoccupied space; space beyond (2/10/10, 12) Alokant (1/6/5, 17, 21) edge of unoccupied space Alok-dvar one of the 24 attributes of the sense organs (2/4/1) alpabahutva comparative statement; comparative dimensions (2/2/1; 2/4/1; 2/6/1); quantitative comparison (4/10/1) alpakarmi = with light karmas (1/2/13) alpashariri = small bodied (1/2/5, 13) alpechchha to have minimal desire for food and other things (1/9/19) alp-ichchha limited desires (1/9/17) amaayi non-maligned; this includes spiritually alert and passion-free (3/4/18, 3/5/15; 3/6/6, 9, 10) = = amaayi-samyakdrishti upapannak born without deceit and with righteousness (1/2/12) amanama = not adorable or whose mere thought is repulsive (1/7/22) amanohar = not adorable or whose mere thought is repulsive (1/5/14; 3/2/28) amanojna non-attractive (1/5/14, 36; 1/7/22; 3/2/28, 29) amavasya = new-moon day (3/3/17) Amb (3/7/5 [4]) Ambarish (3/7/5 [4]) Amit-gati (3/8/3) Amit-vahan (3/1/11; 3/8/3) amogh black and red lines appearing in the sky at dawn and sunset (3/7/4 [5], 7 [4]) amurchchha = absence of obsession (1/9/17, 19) anaabhog nirvartit involuntary intake. (1/1/6) anaakaaropayoga cursory cognition (1/5/26; 1/9/14) anaarambhi those who are free of harmful intent (1/1/7 [1], 8 [1]) (536) Anabhiyogik Dev-loks divine realms above Achyut Kalp (3/5/15) without a beginning Anadikam = (1/1/11) anagar = an ascetic who has renounced household following the tenets of Arihant (3/6/8) Anagar-dvar = one of the 24 attributes of the sense organs (2/4/1) anagat kaal = future (1/9/16) anaman = intake of breath (1/1/6 [1]) Anandarakshit (2/5/17) Anant infinite and eternal (1/1/4 [2]) anant pradesh infinite space-points (2/1/4) anant pradeshi dravya entities having infinite space-points (1/1/6 [2]) anantanant pradeshi skandh pudgal = aggregates of infinite ultimate-particles (2/6/1) anantanubandhi kashaya = passions that enhance the unending cycles of rebirth (1/2/13; 1/8/3) anant-samsari = with unlimited cycles of rebirth (3/1/51, 52) anant-virya infinite potency (1/8/11) ananupurvi without a sequence (1/6/7, 11) anarambhone who abstains completely from all sinful activity (1/1/9 [1]) anarya ignoble acts (3/7/4 [5]) anashravata blockage of inflow of karmas (2/5/16, 17, 24) anasrava = blockage of inflow of karmas (2/5/26) anastitva non-existence (1/3/7) Anat kalp (1/5/5; 2/7/2; 3/8/6) anatma = non-soul or the other (1/4/5) without an end or Anavadagram infinite (1/1/11) Aneek (3/1/3) 555555555555555555555555555555555555

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35555555555555555555555555555555555555555555555555 kulllmimimimilll****************************** Wan Wan Wan Wan Wan Wan Angarak = Mars (3/7/4 [6]) Angul the thickness of a finger a linear measure equivalent to anidan devoid of expectation (2/1/37) Anima = power of miniaturization (3/1/3) anindriya devoid of senses or sense organs (2/10/11) anirharim the ultimate vow taken at some uninhabited place like a jungle or other forlorn place not requiring the dead body to be shifted (2/1/28, 29, 31) anisht not desirable (1/5/14; 1/7/22; 3/2/28, 29) = Anjan overlord 3/8/3) the Lok-pal of Vailamb, the of Vayu Kumars (3/7/6 [4]; Ankavatamsak a celestial vehicle (4/1, 2, 3, 4/4) ankush = a lancet to cut leaves (2/1/17) giving up use of anopahanagam sandals (1/9/24) antah-shalya Antakar maran to die with a thorn inside; a pointed weapon in the body or an inner thorn of falling from grace (2/1/26) capable of terminating the cycles of rebirth during that life time (1/9/19) Antakriddasha Sutra (2/1/43, 46) antaraya karma = power hindering karma (1/8/11) Antar-muhurt less than forty eight minutes ant-kriya the ultimate activity; the terminal-activity; last action; ending cycles of death; liberation (1/2/18; 1/8/2, 3; 3/3/12, 14) anu = minute (1/1/6 [1]) anubhaava influence (1/7/9) anubhag = potencies (1/4/1). anubhag karma intensity determining karmas (1/4/6) anudaatt = low (1/1/5 [2]) anudaya = non-fruition (1/4/5) anudirna = unfructified (1/2/2, 3; 1/3/10) anumat approved (2/1/34) anuparat-kaaya-kriya. physical activity of a person who has not resolved to abstain from sinful activities (3/3/3, 7) anupurvi = in a sequence (1/6/7, 11) Anuttar Vimaan the highest celestial vehicle (1/1/6 [24]; 1/5/5, 36; 2/7/2; 2/10/22; 3/8/6; 3/10/1) anutthaan = non-rise (1/3/10, 11) anuvrats = five minor vows (2/5/11) Anuyogadvar Sutra (2/2/1) anya yuthik heretics (2/1/1) anyatha-bhaava unrealistically (3/6/2, 3, 5, 7, 10) anyatirthak (anyatirthik) followers of other schools (1/10/1; 2/5/1, 27) apahinam-payahinam someone clockwise (1/1/4 [4]) apakraman = downward movement (1/4/3) kriya to go around apakraman movement (1/4/5) aparabhoot = insuperable (3/1/24) Apardhapudgalaparavartan extremely long unit of time (1/1/11) appusuye = (3/2/32) downward apavartana = to reduce the duration and intensity of karma with special effort (1/1/6 (11) apavartanakaran reduction (1/1/6 [1]) apavritadvar = doors were never closed to anyone (2/5/11) an apkaya water-bodied beings (1/1/6 [13161; 1/2/8; 1/5/32) = the process of apramatt = alert (1/1/9 [1]) apramatt samyam (alert) restraint (3/3/16) irresponsible or careless non-negligent 5555555555555555555555555555555555555555555 Wan Wan Wan 45 Wan Wan ( 537 ) ttttti*****************************nnnn Wan 5

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puumimittmilllH***************************Y apramattasamyat accomplished and alert (not in stupor); alert and disciplined (1/1/7 [2]; 1/2/10, 12, 13; 3/3/16) aprarthik-prarthak hankering for the undesirable (death) (3/2/25, 29) = aprashast ignoble or unwholesomeness (4/10/1) or apratibaddhata seclusion detachment leading to breaking ties (1/9/17, 19) Apratihat-jnana-darshan-dhar (appadihayavarananadamsanadhare) = the holder of unlimited unveiled knowledge and perception (1/1/4 (2) Apratihat-pratyak hyat-paapkarma one who has not atoned for past sins by self-criticism and remorse, and not resolved to abstain from sins in future (1/1/12) apratikarma = total restraint of movement and care (2/1/28) apratyakhyana kriya = indisciplined action in absence of resolve of abstainment (1/2/5, 9, 10); act and consequence of non-renunciation in terms of karmic bondage (1/9/25) aprishtavyakaran = answer without any question (3/1/7) apriya not lovable (1/5/14; 1/7/22; 3/2/28) Apunaravartak = (apunaravattiam) from where there is no return to the cycles of rebirth (1/1/4 [2]) apurushakar-parakram exertion (1/3/10, 11) non-self Ar Naath (3/1/41) aradhak devout (3/1/51, 52) aradhit successfully performed (2/1/4143,45) Arahant the detached one (1/1/2) arambh (aarambh) = to indulge in such sinful activity that harms or kills some living being (1/1/9 [1]) arambhiki act of violence (1/2/5, 7, 9, 10) Aran kalp = a divine realm (1/5/5; 2/7/2) archanika = prayer (2/8/1) ardh = half (1/7/6) Arhant the revered one in three worlds (1/1/2) Arhantanam plural of Arhant (2/1/50) Arihant the victor and destroyer of the foes in the form of karmas (1/1/1, 2; 2/1/20; 2/9/1; 3/2/15, 17) Arihant Bhagavan (3/2/10) Arihant-chaitya = image of Arihant or arhat-muni (Tirthankar in chhadmasth state) (3/2/17) arsha bleeding piles (3/7/5 [3]) arth meanings (2/1/17) Tirthankars arthabandh identify yourself with the goal (3/1/33) aruja = free of ailments (1/1/4 [2]) Arunavar Dveep a continent (2/8/1) Arunodayasamudra = an ocean or sea(2/8/1) arupi formless (2/10/2, 5, 11) Aryaa Parvati (3/1/27) Asamsar-samapannak non-worldly living beings or souls (1/1/7 [2]; 1/8/10) asamvrit who has not blocked the inflow of karmas (1/1/11) asamyam = indiscipline; non-restraint (2/5/9) asamyat = ignoble; indisciplined; unrestrained (1/1/7 (2), 12; 1/2/9, 10, 19) Asamyat bhavya dravya dev unrestrained person destined to be a god -(1/2/19) Asanga (3/7/7 [4]) asanjni non-sentient (1/2/13, 19, 20); underdeveloped (1/2/13) asanjni jiva = non-sentient being (1/2/19) (538) 595959595959 555 5959 5555555555955559

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2559595955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5569@ asanjnibhoot having 9 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 55 45 Wan 55 Wan 45 55 55 Wan not awareness/righteousness (1/2/5, 7) asankhyat akash-pradesh avagahit pudgal matter particles occupying innumerable space-points (2/6/1) asatavedaniya karma karma causing pain (1/1/11) asatya untruth (2/6/1) asatyaa-amrisha bhasha = speaking neither truth nor lie; customary speech (2/6/1) ashaileshipratipanna who has not attained rock-like steady state (1/8/10) Ashan a tree (1/1/12); staple food (2/1/50; 2/5/11; 3/1/25; 3/2/19) a celestial vehicle Ashokavatamsak (3/7/4 [1]) ashram hermitage (1/1/12; 3/7/5 [3]) ashrava inflow of karmas (2/5/11) ashravadvar = sources of inflow of karmas (3/3/14) ashtam bhakt = gap of three days (1/1/6 [21]) Ashtanga Hridaya an Ayurvedic text (1/7/17) ashubha ignoble (1/5/14; 1/7/22; 3/2/28) ashubh-shabd = unpleasant sound (3/9/1) Ashunya kaal = period of absolute nonreplacement (1/2/15-17) asiddhi = state of non-liberation (1/6/15) Asi-dvar = one of the 24 attributes of the sense organs (2/4/1) Asipatra (3/7/5 [4]) asnana- giving up bathing (1/9/24) Astikaya conglamorative ontological category; fundamental entities (1/6/20; 2/1/1; 2/10/1) astitva = existence (1/3/7) Asur Kumar Devs = a kind of lower gods Asurendra = overlord of Asur Kumars (539) Asurendra Chamar = Chamar the king of Asur Kumars atapana-heat-mortification (3/1/26) atapana bhumi = the allotted raised spot for austerities involving mortification by heat; the heat-mortification (3/1/25, 26; 3/2/20) ateet kaal past (1/9/16) Atharvaveda (2/1/12) Atikaya (3/8/4, 6) Atimuktak = Madhavi creeper Gaertnera racemosa (2/4/1) ativarsha torrential rain (3/7/6 [3]) atma = soul or self (1/4/5) atmaarambhi = harmful to self (1/1/7 [2]); those who inflict harm to beings themselves (1/1/7-9) arena = atma-bhaava intrinsic capacity of selfexpression and exertion( (2/10/9) atmadharma = natural duty of soul (1/9/26, 27) or atmaparinaam = spiritual inclination (1/7/19, 20) atma-pradesh soul-space-points (2/2/1) Atmarakshak Devs = equipped with weapons they attend Indras as personal guards; guard-gods (2/8/1; 3/1/3, 11, 12; 3/6/14, 15) audarik gross physical (1/5/36; 1/7/11; 1/9/12; 2/1/7) audarik sharira gross physical body (1/5/17; 2/6/1) Audichya northern class (3/1/11) aughik in general; common for all; 1 Palyopam to 33 Sagaropam (1/1/6 [24]; 1/2/12) = aupakramik vedan involuntary and natural experience (1/4/6) Aupapatik Sutra (1/1/4 [1], [2]; 1/2/19; 2/1/11, 33; 2/5/11; 3/1/3) avadharini bhasha meaningful speech (2/6/1) kulllkktt**************************** language; 055555555555555555555555555555555555555555 Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan

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pipimimimik*****************lll*******S! Avadhi-ajnana ignorance related to Avadhi-jnana or pervert Avadhi-jnana (2/10/9) Avadhi-darshan perception (2/10/9) Avadhi-jnana = knowledge acquired through extrasensory perception of the physical dimension something akin to clairvoyance (1/4/15; 3/2/25, 28, 31, 32; 2/10/9; 3/4/4; 3/6/8) Avadhi-jnana labdhi = power of extrasensory knowledge (3/6/6, 9, 10) endowed with Avadhi Avadhi-jnani jnana(3/2/17; 3/4/4) extrasensory Avaga lh occupied space (2/4/1) avagahana space occupied or physical dimension (1/5/6, 10, 11; 3/1/13, 34; 2/10/4; 4/10/1) avakashantar intervening space or distance between two bodies or layers of air (1/6/1, 18, 20, 22; 1/9/4, 16; 2/10/19, 22) Avalika = a unit of time (2/9/1; 2/10/12) avalika bahya random (2/7/2) avalika pravisht in a row (2/3/1; 2/7/2) avapatan kaal = downward movement (3/2/37) Avart (3/8/3) Avasarpini regressive cycle of time. (3/2/14) Avasarpini-utsarpini regressive and progressive cycle of time (2/1/7) avasthit indestructible (2/10/2, 5, 6); steady (2/1/24; 2/10/2) Avatamsak = great celestial vehicle or abode (3/7/4 [1]; 4/1, 2, 3, 4/4) avigraha gati. straight movement (1/7/8) aviradhit samyamasamyami restrained-unrestrained without lapse (1/2/19) aviradhit samyami = restrained without. a lapse (1/2/19) (540) avirat = non-abstinent (1/1/12) avirati = lack of abstinence (1/9/25); nonrestraint (1/1/7 [2], 8 [1]; 1/3/9) avirya non-potency (1/3/10); without active potency (1/8/10, 11) aviryata non-potency (1/4/2) Avyabadh (avvavaha) = beyond all obstructions (1/1/4 [2]) = avyaya non-expendable (2/1/24; 2/10/2) Ayambil eating once in a day food cooked or baked with a single ingredient even without any salt or other condiments (3/1/16) Ayampul (3/7/6 [4]) = ayam-vishkambh length-breadth (3/7/4 [1], 5 [1]; 4/1, 2, 3, 4/4) ayoga enhancing wealth (2/5/11) ayu-karma life-span determining karma (1/1/6 [1], 11; 1/9/26, 27) ayushya karmas determining lifespans (1/9/20); life span (1/2/20) ayushya karma = life-span determining karma (1/7/6) (B) baadar = gross (1/1/6 [1]) baal ignorant (1/1/3) baal-maran ignorant's death (2/1/25,26) baal-pundit = ignorant-pundit partially righteous (1/8/3) baal-pundit-viryata = ignorant pundit's potency (1/4/2, 3, 5) or baal-tap naive austerity (3/1/28; 3/2/21) baal-virya ignorant's potency (1/4/5) baal-viryata ignorant's potency (1/4/2, 3) baddha bound (1/7/22; 1/8/9) bahalya thickness; depth; width (2/3/1; 2/4/1; 2/7/2) bahumat = sanctioned (2/1/34) Bahurat-vaad (1/1/5 [2]) RSSV*************************Y

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44 445 44 45 46 44 41 41 41 454545454 455 456 457 451 451 451 454545454545454545 bahya = outer (3/10/1) bhagandar = fistula of the anus (3/7/5 (31) bal - physical strength (1/3/9, 10; 1/7/9; Bhagavai (2/5/27; 3/1/13, 26; 3/6/5) 1/8/11; 48; 2/10/9; 3/1/3, 29; 3/6/5, 10) Bhagavantanam (2/1/50) Baladev (2/9/1) Bhagayati Sutra Prameyachandrika balahak = cloud (3/4/7-9) Tika (3/1/50) balasampanna = rich in physical Bhagavati Vritti (3/1/17) strength (2/5/12) bhakt-pratyakhyan = to die after balaya maran (balanmaran) - to die abandoning intake of food till death and writhing (2/1/26) still taking proper care of the body Balichancha = the capital city of (2/1/27, 29, 31) Asurendra Bali (3/1/30-33, 35-40) Bhambhasar (1/1/4 (1)) bali-karma = propitiatory rites (2/5/14; bhang = alternatives (1/5/33) 3/1/25) bhangantar = diverse alternatives Balindra (3/1/11; 3/6/15; 3/8/3) (1/3/15) Balu (3/7/5 [4]) Bharat (1/1/6 (241) Balukaprabha = third prithvi or hell Bharat-varsh (3/1/24, 35) (1/5/11; 2/3/1; 3/2/6) bhasha = language (2/1/1) bandh = bond (1/1/6 [1]); bondage of bhasha pudgal = speech-particles (2/6/1) karmas (2/5/11) bhasha samiti = careful speech (2/1/37) Bandhujivak = a tree (1/1/12) bhasha vargana = speech class (2/6/1) Bang Desh = Bengal (3/1/26) bhashak = speakers (2/6/1) Barbar = a tribe (3/2/15) bhasha-man - speech and mind (3/1/13) Bebhel (3/2/19-21) bhasha-man paryapti. (3/1/34) Bechardas (3/3/14) bhashante = assert (2/5/1) beej = seed (3/4/4) Bhashapad = bhaava = state (2/1/4, 24; 2/10/2, 5, 6; eleventh chapter of Prajnapana Sutra (2/6/1) 3/3/11-14) bhava nirodh = eliminated rebirth bhaava leshya = mental complexion (2/1/8) (1/9/10) Bhaavalok (2/1/24) bhava pratyayik = acquired at birth (1/5/23) Bhaavasiddhi. (2/1/24) Bhavadharaniya primary bhaavendriya = sensual awareness transmutable body; incarnation (1/7/10) sustaining body (1/2/13; 3/2/32; 1/5/13, bhaavit = enkindling (1/1/4 [3]; 1/1/12; 16, 36; 1/7/18) 1/2/22; 1/6/12; 2/1/17, 45; 2/5/11, 21) Bhavakkhayenam = on shedding of the bhaavitatma = accomplished (2/2/1) particles of naam-karma responsible for bhaavitatma anagar = accomplished the divine state; concluding the state ascetic (3/4/1-4, 14-17; 3/5/1-14; 3/6/1, 3, (2/1/54) 4, 6, 9-11, 13) bhavanavaas = divine abodes (3/2/4) bhadra = noble (1/6/12) Bhavanavasi = abode dwelling gods 454545454545454545 (541) 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 457 455 456 457 4554

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59595959 595959595959555555559595959 55555595 55 56 5 brahmacharya celibacy (1/3/6) brahmacharyavaas practicing celibacy Bhavan-pati= abode-dwelling gods Bhavan-pati Devs abode dwelling gods Bhavan-vaasi Devs abode-dwelling gods bhava-prapanch nirodh = eliminated vagaries of life (2/1/8) bhava-siddhik to be liberated in this birth (1/6/15); worthy of being liberated in future (3/1/51, 52) bhavitatma = one who enkindles his soul with endeavour for knowledge, detachment, austerities and discipline (3/6/8) bhavitatma anagar = sagacious ascetics (3/2/15, 17, 31) bhavopagrahi karma = incarnation sustaining karmas (1/1/11) bhed disjunction; to be in two minds. (1/3/6; 2/1/14, 16) bhedan bhed samapann disjunction (1/3/5) piercing; to reduce or increase the intensity of bonded karmas by dividing or compounding (1/1/5 [2], 6 [1]) Bheem (3/8/4, 6) Bhikshu Pratima = austerities to be performed by ascetics after taking some specific resolves (2/1/39-43) Bhoot = a class of lower gods (3/8/6) bhoot plant bodied beings; organisms (1/10/1; 2/1/8, 35, 36; 3/1/11) Bhootanand (3/1/11; 3/8/3) bhoot-graha affliction by Bhoot (3/7/5 [3]) bhrishika = mattress (2/1/17) bhumishayan lying on ground (1/9/24) Bhuttuya (3/2/15) Bimbasar (1/1/4 [1]) Bodhak (bohaye) = the giver of enlightenment (1/1/4 [2]) = Bodhidata (bohidaye) who steers one to enlightenment (1/1/4 [2]) bol incoherent speech (3/7/5 [3]) (542) (1/9/24) Brahmalok Kalp (1/2/19; 1/5/5; 2/7/2; 3/1/19) Brahmendra (3/6/15) Brahmi a script (1/1/2) Brihaspati Jupiter (3/7/4 [6]) Brihat Sangrahani (2/3/1; 3/1/33) Brihatkalp Bhashya (3/1/26) Buddha (buddhe) the enlightened (1/1/4 [2]) buddha enlightened (1/1/11; 1/4/16, 17; 1/9/19, 24; 2/1/9) Budh Mercury (3/7/4 [6]) Bura = a plant (2/5/9) = (C) chaaritra conduct (1/1/10; 2/1/24) chaaritra mohaniya (1/3/6) conduct deluding chaaritrantar = diverse conduct (1/3/15) chaitya Yaksha temple complex (1/1/4 [1]; 2/5/11; 3/1/2) chaitya of Arihants (3/2/15, 31) Chakraraksh (3/7/7 [4]) chakravarti = emperor (2/9/1) chakshu-darshan visual perception (2/10/9) chakshupradayak = gives spiritual vision (1/1/4 [2]) chakshurindriya = sense organ of seeing, eyes (2/4/1; 3/9/1) chakshusparsh (chakkhuphasam) visible to naked eyes (1/6/4) chalan = movement (1/1/3); the movement of bunches of karmas towards fruition 1/1/5 [2]) chalit karmas that have shifted from the soul space-points (1/1/6) *****5***********************5*5*5*t

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55555555555555555555555555555555555Fen Chamar = the king of Asur Kumar gods chaturindriya = four sensed beings Chamar Asurendra = the king of Asur (1/2/8; 2/10/11) Kumar gods chaturthabhakta = one day and night Chamarchancha = the capital city of (1/1/6 (2), (3)) Chamarendra Chaturyam Dharma = four dimensional Chamarendra = the king of Asur Kumar religion (2/5/15) gods Chatushpal (3/2/28) Champa = a city (1/1/4 (1); 2/1/50) chauthiya = fever after a gap of four Champak = a tree (1/1/12) days (3/7/5 (31) Champakavatamsak = a celestial chaya (chit) = nutritional assimilation of vehicles (3/7/4 (11) the transformed food in the body (1/1/6 [1]; 1/9/26); acquisition of karma Chanda = a divine assembly (3/10/1) particles by soul-space-points (1/3/6); chanda = fierce (3/1/33) assimilate (1/3/3; 1/7/15) chandal - keeper of cremation ground Chelana Devi (1/1/4 (11) (3/1/27) chhaal = bark (3/4/4) Chandika - Durga (3/1/27) chhadmasth = one who is short of Chandra = the moon omniscience due to residual karmic Chandrakant mani bondage (1/4/12, 15, 16) = moon-stone (3/1/25) Chhadmasth Samudghat (2/2/1) Chandra-parivesh = halo of light around Chhadmasth state = one who is short of the moon (3/7/4 (5)) omniscience due to residual karmic chapala (chavala) = with quick body bondage (3/2/22) movement (3/1/33) Chhanda Shastra = poetics or prosody char = movement (2/9/1) (2/1/12) Charak Samhita = an Ayurvedic text Chhannalika = a wooden instrument (1/7/17) (2/1/17) Charak-parivrajak = mendicants in chhatra = umbrella (2/1/17; 2/10/7) saffron garb who seek alms in groups Chhatrapalashak (2/1/11, 17, 38) (1/2/19) chhedan = to cut short the defined charam = in his final birth (3/1/51) duration of karmas by division (1/1/5 [2]) charam-shariri = reincarnated for the Chhedopasthapanik Charitra = conduct last time (1/1/11; 1/4/12, 17; 1/9/19) of re-initiation after rectifying faults (1/3/15) charan - austerities including vows (2/1/34) chhek (chheya) = expertly directed and steady (3/1/33) charitra moha = conduct deluding karma (1/1/6 (1)) chintan = thought (2/1/17, 24, 48; 3/2/25) charitra mohaniya = conduct deluding Chitra (3/8/3) (1/4/5) Chitrapaksh (3/8/3) charitrasampanna = strict adherents of Chootavatamsak = a celestial vehicle ascetic-conduct (2/5/12) (3/7/4 (13) charma = cushion (2/10/7) Chuchuk = a tribe (3/2/15) (543) 0554144155454545454545454545454545454545454545

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55555555555555555555555555555555699 (D) Dadhimukh (3/7/6 [4]) dagdha to burn the wood of karma. with the fire of meditation and turn them to ash of non-karma (1/1/5 [2]) dahajvar-fever with burning sensation (3/7/5 [3]) Dakshin Nikaya = southern class (3/1/11) Dakshinatya southern class (3/1/11) damar = turmoil or revolt (3/7/5 [3]) Danama pravrajya (3/2/19, 23) dand staff (2/10/7) dandak alternative (1/7/5, 6); place of suffering (1/1/6 [1]; 1/2/2, 3, 13, 14; 1/3/2, 3, 14; 1/6/9, 11; 1/7/3; 4/9/1) = darbh hay (2/1/48, 50) darshan perception/faith (1/1/10; 1/6/20; 1/9/11; 2/1/24) darshan moha = deluding karma (1/1/6 [1]) perception/faith perception/faith Darshan mohaniya deluding (1/3/6) darshanantar diverse perception/faith (1/3/15) darshanavaraniya karmas = perception veiling karmas (2/6/1) Darshan-bhrasht samalingi (1/2/19) darshan-bhrasht-veshadhari = heretic in ascetic garb (1/2/19) darshan-sampanna having profound perception/faith (2/5/12) deept radiant (1/1/4 [3]); selfrespecting (2/5/11) deeptatapasvi who has burnt the jungle of karmas with the radiant fire of austerities (1/1/4 [4]) desh non-defined part, section or division, (1/3/6; 1/7/1, 6; 2/10/11, 12) desh pratyakhyan = partially renounces (1/8/3) desh-virati = partial (1/2/19; 1/4/5; 1/8/3) Dev = a god or divine being Dev ayushya (1/2/21) abstainment life span as divine being Dev Loks (Dev-loks) divine realms (3/1/18) dev samsar samsthan kaal = period of rebirth and existence as divine beings (1/2/14) deva-asanjni ayushya life span as nonsentient divine beings (1/2/20, 22) Devakuru (1/1/6 [24]; 1/2/13) Dev-dushya divine cloth (3/1/13, 34) Devendra Ishan (3/1/15, 16, 34, 35; 4/1, 2, 3, 4/2) Devendra Shakra (3/1/12-15, 44, 49; 3/7/2) Dev-nikaya divine genus (3/1/3) Dev-shayaniya = divine bed (3/1/13, 34) dhaarak = holder in memory (2/1/12) dhan-kshaya loss of wealth (3/7/5 [3]) Dhanush = a linear measure equivalent to four cubits dhanya blissful (2/1/21); pious and religious (2/1/37) = (544) dhanya rupa = promised bliss (2/1/46) Dharan (3/1/11) Dharanendra (3/8/3). Dharmadata (dhammadaye) originator of dharma (1/1/4 [2]) Dharmanayak (dharmanayage) leader of dharma (1/1/4 [2]) = the = the Dharmasarathi (dhammasarahi) = the true guide of dharma (1/1/4 [2]) Dharmastikaya motion entity (1/9/7; 2/10/1-3, 7, 8, 11, 13-19, 21, 22) Dharmavarachaturanta Chakravarti (dhammavarachaurant-chakkavatthi) = the emperor of dharma in all the four dimensions of life (1/1/4 (2)) ***************************puuttttY

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F145 46 44 45 46 45 46 47 46 45 44 445 4 Dharmopadeshak (dhammadesaye) the preceptor of dharma (1/1/4 [2]) Dhoom-prabha = the fifth hell (1/5/11; 2/3/1) dhruva = constant (2/1/24; 2/10/2) dhumika = mist (3/7/4 (5)) digdaha = flame-like glowing of directions (3/7/4 (5)) Dik Kumar = a class of divine beings (1/5/3; 3/7/7 (2]) diksha-paryaya = ascetic-life (3/2/22) dimb = problems like riots (3/7/5 (31) Disha Kumar - a class of divine beings (3/1/11; 3/8/3) divas-prithakatva = anything between two to nine days (1/1/6 (3], [24]) Divya = divine (3/1/33) dravya = entity; substance dravya leshya = physical complexion (1/9/10) dravya shrut = written knowledge (1/1/2) Dravya Siddha (2/1/24) dravyalingadhari = ascetic in appearance only (1/2/19) Dravyalok (2/1/24) Dravyasiddhi (2/1/24) dravyendriya = physical sense organs (1/7/10) drisht-bhashit = acquainted with and talked to (3/1/29) drishti = outlook (1/6/20; 1/9/11); perception (1/5/6) dronmukh = hamlet (1/1/12; 3/715 [3]) duhkha = suffering (1/1/3) dukh-sparsh parinam = unpleasant touch (3/9/1) durabhi-gandh unpleasant smell (3/9/1) durantapant-lakkhane = having inauspicious and undesired signs (3/2/32) 46 4f $ 54 55 55 545454 duras parinam = unpleasant taste (3/9/1) durbhoot = creatures causing damage to people and food (3/7/5 (3]) durlabh-bodhi = capable of enlightenment with difficulty (3/1/51, 52) durup = unpleasant view (3/9/1) durvrishti = bad rain (3/7/6 (31) dushprayukta-kaaya-kriya = physical activity of a pervert ascetic with sensual and mental cravings (3/3/3, 7) dvar = attributes (1/5/6, 28, 36; 2/4/1; 2/6/1); sources of karmas (1/2/13) dveep = continent (1/6/20; 1/9/5) Dveep Kumar - a class of divine beings (1/5/3; 3/1/11; 3/7/7 (2); 3/8/3) Dveep Kumari = a class of divine beings (3/7/7 (2]) Dveepodadhi-dvar = one of the 24 attributes of the sense organs (2/4/1) dvesh = aversion inspired by suppressed anger and conceit (1/9/1) dvi-antar - fever after a gap of two days (3/7/5 (3]) dvindriya = two sensed beings (1/2/8; 2/10/11) dvindriya jiva = two-sensed beings (1/1/6 [17]) dvipik = cheetah (3/5/12) dvitiya gum = second part of the statement (3/1/8) dyuti - radiance in terms of body and embellishments (1/7/9; 3/1/3; 3/6/5, 10) (E) Ek ratriki Pratima = to be practiced for one night (2/1/42, 43) ekanta-baal = singularly unrighteous or ignorant (1/8/1) ekanta-pundit = singularly righteous or enlightened (1/8/2) ekantar jvar = fever on alternate days (3/7/5 (31) ( 545 ) 646 45 4 4 445 444 445 446 447 411 414 415 414 4 4 4 4 4 4 4 4 4

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$ $ $ $ $ $ $ $ $ $ $ $ $ $ $$$$$ 5 5 5 5 5 5 5 5 5 5 5 5 5 555! ekarth = synonymous (1/1/5 [2]) ekendriya = one-sensed (2/10/11) Erand = a tree (2/1/46) eshana samiti = careful alms-seeking (2/1/37) eshaniya free of faults and acceptable for ascetics (1/9/27) ettham to self; here nearer in comparison; own disciple (1/3/7) (F) Fanit-dvar one of the 24 attributes of the sense organs (2/4/1) (G) gaadhavagaadh tightly pack (3/1/3, 4; 3/5/3) gamaniya = worth expounding (1/3/7) gandh odour; smell (2/1/4; 2/3/1; 2/10/6; 4/10/1) = gandh rahit = devoid of smell (2/10/2, 5) Gandharva = a class of divine beings (2/5/11; 3/1/11; 3/8/6) gandharvanagar city like formation in sky (3/7/4 [5]) ganetrika = wrist band (2/1/17) Ganit Shastra = mathematics (2/1/12) Gardhabhal (2/1/12, 18) garha self-censure (1/3/10-13; 1/9/21) Garud a class of divine beings (2/5/11) gathapati = householder (3/1/24; 3/2/19) gati genuses (1/10/3); movement (4/10/1); speed (3/1/33) Gau = a unit of linear measure (1/2/13) Geetarati (3/8/4, 6) Geetayash (3/8/4, 6) ghanavaat dense air (1/9/16; 2/7/2; 2/10/18, 22); ring of dense air (1/6/19, 23; 1/9/5) = ghanodadhi dense water (1/9/16; 2/7/2); ring of frozen water (1/6/19, 20; 1/9/5); section of dense water (2/10/18, 22) ghattit = move in all directions (3/3/11) ghor = severe in winning over afflictions and senses (1/1/4 [3]) ghor-brahmacharyavasi = scrupulously celibate (1/1/4 [3]) ghor-guna = paramount in virtues (1/1/4 (3]) ghor-tapasvi = austere in austerities (1/1/4 [3]) ghosh sound (1/1/5 [2]; 3/1/11; 3/8/3) ghranendriya = sense organ of smell; nose (2/4/1; 3/9/1) gihamaddham = one whose path or lifespan is long (1/1/11) gilli = howdah on an elephant (3/4/5, 10) giripatan to die due to fall from a hill (2/1/26) gochar = alms seeking (2/1/34) Gostubha = a mountain (2/8/1) gotra clan name (2/1/18; 3/1/24) graha - planets (3/1/11; 3/7/4 [1]) graha-dand coming of planets like Mars in a straight line (3/7/4 [5]) graha-garjit the thundering sound of the movement of planets (3/7/4 [5]) graha-musal coming of planets in the shape of a mace (3/7/4 [5]) grahan - being acquirable (2/10/6) = graha-pasavya = the oblique movement of planets (3/7/4 [5]) graha-shringatak coming of planets in a triangular shape (3/7/4 [5]) graha-yuddha = coming of planets in two straight lines in opposite directions (3/7/4 [5]) Graiveyak = a specific sector of celestial vehicle dwelling gods in space (1/2/19; 1/5/5; 2/10/22; 3/10/1; 3/8/6) Graiveyak Devs = a class of divine beings (1/2/19) Graiveyak vimaans (2/7/2) gram village (1/1/12; 3/7/5 (31) (546) ntttttttttttttttt*********tttttttti*5

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55555555555555555555555555555555 Wan Wan Wan Wan Wan Wan village epidemic (3/7/5 [3]) gram-vaha village flooding (3/7/6 [3]) a divine assembly Gridharatha (3/10/1) gridhraprishtha body by birds like vulture (2/1/26) Wan gram-roag maran = to die due to parts being pecked and snatched guna properties (2/10/2-6) Gunaratna-samvatsar (2/1/43-45) Gunashila Chaitya (2/1/10; 2/5/10, 23, 25) Gunasthan levels of spiritual ascendance or level of purity of soul (1/1/11; 3, 5; 1/3/9; 1/10/2; 3/3/14, 16) Gunavrats = restraints that reinforce the practice of anuvrats (2/5/11) Gunja = a seed (2/1/48) gupta = control over self (2/1/37) gupta brahmachari = control over libido (2/1/37) guptindriya = control over sense organs (2/1/37) guptis restraints (2/1/37) guru heavy or with downward movement (1/9/4-6, 8, 10, 16) Guruk weight (1/1/3) = gurulaghu heavy-light; a thing having transverse movement (1/9/4-6, 8, 10, 12, 13, 16) gurulaghu subtleness (2/1/24) paryaya (H) Haath = cubit (1/5/11) Harikant (3/1/11; 3/8/3) Harisimha (3/8/3) Harissaha (3/1/11) heena-punna-chauddase =on an inauspicious fourteenth day (a short grossness date in a fortnight devised for adjustment between lunar and solar calendars) (3/2/32) 55555555 (I) = iham here (farther in comparison); a householder (1/3/7) hetu = causes (2/1/17) hit-kaami wishes well (3/1/52) hridayashula = anginal pain (3/7/5 [3]) hundak samsthan an anatomical structure having deformities in every. cu part of the body (1/5/16, 17, 36) Indra king or overlord (2/8/1; 3/1/16); overlord of all classes of gods (3/1/3-6, 10-15, 22) indragraha = affliction by Indra (3/7/5 [3]) indrakeel = central point of an architrave (3/2/28) indriya sense organs (1/7/10; 2/1/1; 2/4/1; 3/1/13; 3/9/1) Indriyapad a chapter in Prajnapana Sutra (2/4/1) irya samiti code of care of movement (2/1/37; 2/5/23) iryapathiki kriya (Iriyavahiya) careful movement with passionless association (yoga) (3/3/10, 14); careful movement of accomplished ascetic (1/2/13); infinitesimal karmic bondage due to careful movement (3/3/14) Isa a divine assembly (3/10/1) Ishan (4/1, 2, 3, 4/4; 4/5, 6, 7, 8/1) Ishan Dev Lok (3/1/34) Ishan kalp (1/5/5; 2/7/2; 3/1/16, 17, 22, 35-37: 3/8/6) Ishan Kone = north-eastern direction (1/1/4 [1]; 2/1/34; 2/5/11; 3/2/28) Ishanavatamsak (4/1, 2, 3, 4/4) Ishanavatamsak Mahavimaan (4/1, 2, 3, 4/4) Ishanavatamsak Vimaan vehicle (3/1/22, 34) Ishanendra (3/1/16, 17, 22-24, 36, 37, 39-50; 3/6/15; 3/8/6) (547) kulllttt***************************** celestial 2555555955 5 55 5955 559 555 5 5 5 5 5 5 5 5 5 5 5 5 5555555952 45 Wan Wan 45 45 Wan Wan Wan 6 56 455 45 Wan Wan 55 Wan 45 Wan 5 45 45 45 45 45

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55555555555555555 Ishatpragbhara prithvi the abode of Siddhas (2/10/21, 22; 3/2/3) isht desirable (2/1/50) a seed; jaata (jaaya) sowing conception; triggering (1/1/4 [4]) jaatakautuhal (Jaayakouhalle) = rising of curiosity (1/1/4 [4]) (J) jaatasamshay (jaayasamsaye) = rising of doubt or inquisitiveness (1/1/4 [4]) jaatashriddha (jaayasaddhe) = origin of reverence; here it means origin of interest to know the fundamentals (1/1/4 [4]) Jaatrupavatamsak (4/1, 2, 3, 4/4) jaghanya Muhurt-prithakatva two to three Muhurt (1/1/6 [24]) minimum life span. jaghanya sthiti (1/5/9) = Jala (3/8/3) jala pravesh = to die by drowning (2/1/26) Jalakant (3/1/11; 3/8/3) Jalaprabh (3/1/11; 3/8/3) Jalarupa (3/8/3) jalla-singhan = dirt of the ear and nose (2/1/37) Jamali (1/1/5 [2]; 1/2/19) Jambu dveep = Jambu continent jana-kshaya loss of people; destruction of people; epidemic etc. (3/7/4 [5]; 3/7/5 [3]) janapad inhabited areas (2/5/19) janapad-varg a state-like inhabited area (3/6/4, 5, 9, 10) jara dotage (3/7/5 [3]) Jata a divine assembly (3/10/1) jatisampanna belonging to high castes. (2/5/12, 14) Jaya (3/7/6 [41) vast of jayini (jaina) winning speed (3/1/33) Jina (jine) = the conqueror attachment and aversion (1/1/4 [2]; 2/1/20) Jina kalp a specific ascetic-code (1/3/15) Jinagriha temple of Jina (2/8/1) jitendriya = victor over senses (2/1/37) jiva five sensed beings; souls (1/10/1); life, soul or living being (1/6/25); soul as a living being (2/1/24), the living (2/5/11); with life or soul (2/10/5) jiva bhaava (chetana) = state of life (2/10/9) Jivabhigam Sutra (2/3/1; 2/7/2; 2/8/1; 2/9/1; 3/3/17; 3/9/1; 3/10/1; 4/5, 6, 7, 8/1) jiva-pradveshiki-kriya hostility towards living being (3/3/5, 7) jivas = progenies (2/5/8) = jivastikaya = soul entity (1/9/7; 2/10/1, 5, 8, 13) jnana knowledge; right knowledge; spiritual knowledge; righteousness; acquisition of knowledge jnanantar diverse knowledge (1/3/15) jnanasampann = rich rich in knowledge (2/5/12) jnanavaraniya karmas = knowledge veiling karmas (2/6/1) jnani having right knowledge (1/5/22) jnani-ajnani = with right and wrong knowledge (1/5/36) jnata = known (1/4/6) = Jnata/Jnapak (janaye) the lamp of knowledge and beacon on the path of victory over attachment and aversion (1/1/4 [2]) jvalan pravesh to die by entering into fire (2/1/26) Jyotish Shastra astrolgoy (2/1/12) Jyotishk stellar (1/2/11; 1/5/36; 1/8/11; 2/7/1, 2; 2/9/1; 3/1/3, 11; 3/4/12; 3/8/5; 3/9/1) (548) puupuut*ttpuupuu************************milll =

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0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 2 45 45 55 455 45 Wan tttttttttt****tt******************** 55 Jyotishk Dev 1/2/19; 1/5/4; 3/2/28; 3/10/1) Jyotishkendra (3/1/11, 12) Kaal = time Kaalasyaveshiputra Kalas the son of a merchant (1/9/21-24) Kaal-lok (2/1/24) Kaal-pal (3/8/2, 3) Kaal-siddhi (2/1/24) kaamana desire (1/7/19, 20) = Stellar god (1/1/6 [23]; kaanksha (kanksha) = apprehension (2/1/14, 16); craving (1/7/19, 20); dislike for one's own faith with a desire to accept other faith (1/3/6) kaanksha pradosh = faith deluding karma (1/1/3); dogma of and obsession. for other faith (1/9/19) (K) kaanksha pradvesh dislike and aversion for anything contrary to one's ideas and beliefs (1/9/19) kaanksha yukt = desire for other faith (1/3/5) kaant (2/1/50) kaaran Kaanksha-mohaniya karma = desire deluding karmas; a category of darshan. mohaniya karma (perception deluding karma) (1/3/1, 2, 4-6, 8-15) = reasons (2/1/17) Kaatarik. (3/7/6 [4]) kaayiki (kayiki) = physical activity or sinful act performed by body (1/8/4, 5, 7, 8); activity within or by the body; physical activity (3/3/2, 7) kaayiki kriya physical activity (3/3/3) kachchha = river (1/8/4-7) kachchha-koha = tumor or fetid sores in armpits and other such parts of the body (3/7/5 [3]) Kadamba Nauclea cadamba; a flower (2/4/1) kalah dispute (1/9/1); strife (3/7/5 (3)) Kalik-putra (2/5/17) Kalp divine realm (2/7/2; 2/10/22; 3/8/6; 4/1, 2, 3, 4/4) kalp rituals (2/1/12). kalpantar = (1/3/15) diverse special codes kalpopattika birth in higher divine realms like Saudharma kalp (1/8/2, 3) kalush spiteful misinterpretation of the Word. (1/3/6) kalush samapann = spiteful (1/3/5) kalushya distress (2/1/14, 16) kalyan = beatific (2/1/21) kalyan rupa = promised beatitude (2/1/46) Kambal-dvar = one of the 24 of the sense organs (2/4/1) Kanchanika = (2/1/17) attributes garland of Rudraksh kand = trunk (3/4/4) Kandarp = playful gods (3/7/5 [2]) Kandarpik frolicsome ascetic; ascetic who indulges in erotic conversation (1/2/19) kapihasit = monkey like grotesque shapes of clouds (3/7/4 [5]) kapishirshak = an indentation or hole in the wall of a fortification resembling head of a monkey (2/8/1) kapot = pigeon (1/2/13) = kapot Leshya pigeon complexion or hue (1/2/12; 1/5/18, 19, 28; 3/4/11) karan purity of alms including food (2/1/34) karaniya = mission (2/1/8) karan-virya = active potency indulgence (1/8/10, 11) karbat market (1/1/12; 3/7/5 [3]) or Kardamak the serpent god living on Vidyutprabh mountain in the south-east direction (3/7/6 [4]) ( 549 ) S***************************5*55 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 Wan Wan 55 46 Wan 55 Wan 45 45 Wan 45 455 Wan Wan

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455 456 457 455 456 455 456 457 456 457 455 456 457 455 456 457 455 456 455 456 457 454 455 456 457 455 456 457 455 456 457 4554 Karketan = a gem (3/1/3) kaya-bhavasth - To take rebirth in the Karkotak = the serpent god living on same body (2/5/5, 6) Karkotak mountain in Lavan Samudra kayagupti = and restraint of body (3/7/6 (41) (2/1/37) karma = action (1/3/9) kaya-sthiti = duration of the physical karma = extremely minute matter state (2/5/6) particles that tend to fuse with soul and kaya-vachan-yogi = association of body are responsible for rebirth and suffering and speech (1/5/36) ka:'ma dravya vargana = karmic group kayayogi = with bodily association only of matter (1/1/6 (1)) (1/5/24, 25, 27, 36) karmakrit = excited state (2/5/8) kesagge veeittha = blowing of tips of karman = karmic (1/1/6 (1); 1/5/12, 36; hair (3/2/32) 1/7/11; 2/1/7) kesarika = a piece of cloth for cleaning pots (2/1/17) karman sharira = karmic body (1/5/13; 1/9/6) kesh lunchan = pulling out hair (1/9/24) karma-prakritis = species of karma Keshi Shraman (2/5/15) (1/4/1) Keval-darshan = all enveloping karmita = residual karmas from the past perception (2/1/11, 20; 2/10/9) (2/5/17, 24, 25) Kevali = omniscient karotika = earthen pot (2/1/17) Kevali-samudghat = bursting forth and kasa = bronchitis (3/7/5 (31) withdrawal of soul-space-points in order to balance the three excessive residual kashaya = astringent (2/1/8) karmas done by a Kevali (2/2/1) Kashaya-samudghat = Bursting forth of Keval-jnana = ultimate knowledge or some soul-space-points due to intense omniscience anger and other passions (2/2/1) khaar = mutual antagonism (3/7/5 [3]) kashta shayan = lying on wooden plank (1/9/24)Kashyap (2/5/17) Khadya = general food (2/1/50; 2/5/11; 3/1/25; 3/2/19) kathanchit = in some context (2/1/7) khand = part (2/10/7) katipradesh = composition (2/4/1) khandit samyamasamyami = restrainedkatu = pungent (2/1/8) unrestrained with lapses (1/2/19) Katyayan gotra (2/1/12) khandit samyami = restrained with Kautuk-mangal = conciliatory and lapses (1/2/19) auspicious rituals (2/5/14; 25) Khar Prithvi (1/1/6 (13-16]) kavalaahaar = ingesting morsel-food Kharasvar (3/7/5 (41) (1/7/15) khatta = sour (2/1/8) kaya samiti = careful action (2/1/37) khel = phlegm coming out of mouth and kaya yoga = body association (1/9/13; nose (2/1/37) 2/6/1) khet = kraal (1/1/12, 3/7/5 [3]) kaya-bhava = entry of the soul in its own Kilvishik = ascetic with impious attitude body or fetus in the mother's womb who slanders right knowledge (1/2/19; (2/5/6) 3/1/3) (550) 44 4 5 46 45 44 455 456 457 455 456 457 454 455 456 457 454 455 456 454 455 456 455 456 457 4554

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57 455 456 457 454 57 456 4 455 456 45 445 45 456 457 455 456 4 $54414141414141414141414141414141414141414141414141414142 Kimpurush - a class of divine beings kula-kshaya = destruction of clan or race (2/5/11; 3/1/11; 3/8/4, 6) (3/7/4 (5), 5 (3]) Kimshuk = a flower (3/2/29) kula-roag - hereditary diseases (3/7/5 [3]) Kinnar (2/5/11; 3/1/11; 3/8/4, 6) kulasampanna = came from noble kirtit = concluded; broken the fast families (2/5/12) (2/1/41) Kumar-graha - affliction by Kumar Kodakodi - hundred trillion or 1014 (3/7/5 (3)) (2/1/24) Kumbh (3/7/5 (41) Kolkata (3/1/26) Kundalini (3/1/26) Kol-pal (3/8/2) kundi = bowl (2/1/17, 34) Kootakar Shala = camouflaged house (3/2/18) Kurudatt (3/1/54) Kosa (2/8/1) Kurudattaputra (3/1/16) krishna = black (1/2/13) Kusumb = a tree (1/1/12) krishna leshya - black hue or kutakar-shala = camouflaged house complexion of soul (1/9/10; 1/2/12; 1/5/28; (3/1/23) 3/4/11; 4/10/1) Kutrikapanbhoot = market place krit = acquired (1/3/3; 1/7/22) (2/5/12) Kritangala (2/1/11, 12, 17, 38) kutuhal = curiosity (1/1/4 (41) kriya = acquisition of karmas (3/3/2, 9, 10); karmic bondage (3/3/14) (L) krodh = anger (1/9/1) laaghav - lightness in terms of krodhopayukta = inclination of anger possessions and passions (1/9/17, 19) (1/5/-) labdhivirya = dormant potency or intent kshamavan - forgiver (2/1/37) (1/8/10, 11) Kshatrogh = a tree (1/1/12) laghay-sampanna = having minimum kshaya = destruction (1/8/11) possessions as well as passions (2/5/12) kshayopasham = destruction-cum- laghu - light or with upward movement pacification (1/4/6; 1/8/11; 3/4/4) (1/9/4-6, 8, 10, 16) ksheen-moha = having destroyed lajjasampanna = shy of indulging in fondness (3/3/14) sinful activities (2/5/12) kshetra = area (2/1/24; 2/10/2, 4-6); sub laijavan - disciplined and modest continental areas (1/9/5) (2/1/37) Kshetra Siddha (2/1/24) lakshan = signs (2/1/21) Kshetralok (2/1/24) Laksh-prithakatva = two hundred Kshetrasiddhi (2/1/24) thousand to nine hundred thousand Kshipragati (3/8/3) (2/5/8) kshubdh = agitated (3/3/11) Lantak Kalp (1/2/19; 1/5/5; 2/7/2, 3/1/19) kshurapra = razor (2/4/1) Lantakendra (3/6/15) Kuchchhotaks (1/2/19) Lava = seven Stoks (a unit of time) (1/1/6 kukshishula = stomach-ache (3/7/5 (31) [2]) 4554545454 455 456 454 455 456 457 0 45 455 41 41 45 455 456 457 455 456 457 455 456 457 (551) Yi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

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Lavansamudra = an sea(2/10/21; 3/3/17) leshya the colour code indicator of complexion or purity of soul; complexion or hue of soul (1/1/9 [1]; 1/2/5-7, 12, 13; 1/5/6, 18, 28, 29 31, 36; 1/6/20; 1/9/10; 3/4/11-13; 4/1, 2, 3, 4/1; 4/10/1) ocean or Leshyapada chapter in Prajnapana Sutra (4/9/1) lingantar = diverse dress code (1/3/15) lobha greed (1/9/1) lobhopayukta = inclination of greed (1/5/-) Lohitaksh = a large planet (3/7/4 [6]) Lok occupied space or universe Lokahitakar (logahiye) = the benefactor of all the worlds (1/1/4 [2]) occupied space Lokakashastikaya entity (2/10/22) Lokanaath (loganahe) = the master of all the worthy beings of all worlds (1/1/4 [2]) lokant edge of occupied space (1/6/5, 17-21) Lokanubhaava (3/3/17) Lokapradeep (logappadive) = the lamp of wisdom who dispels the darkness of ignorance in all the worlds (1/1/4 [2]) Lokapradyotakara (logapajjoyakare) = the spiritual illuminator of all the worlds (1/1/4 [2]) Lokasthiti (3/3/17) Lok-dvar one of the 24 attributes of the sense organs (2/4/1) Lok-matra = like Lok (2/10/13) Lokottam (loguttame) = the eminent among all beings in the Lok (1/1/4 [2]) Lok-pal = protector-gods and supporters of people as governors of different directions (3/1/1, 3, 5, 6, 11, 12, 14, 16-18; 3/7/2-7; 3/8/3; 4/1, 2, 3, 4/2-5; 4/5, 6, 7, 8/1) Lok-praman as large as Lok (2/10/13) Lok-sprisht = touched by Lok (2/10/13) lok-sthiti structure of universe (1/6/25) = 555555555 (M) Maagadh = Magadh born (2/1/13, 15, 20, 23) Maahendra (3/1/18; 3/6/15) Maahendra kalp (1/5/5; 2/7/2) maan = conceit (1/9/1) maanopayukta inclination of conceit (1/5/8, 9, 11, 13) maayamrisha = betray or tell a lie deceptively (1/9/1) maayi deceitful (1/2/7); maligned; this includes spiritually torpid and passioninfested (3/4/18; 3/5/15; 3/6/1, 3, 4) maayi-mithysdrishti upapannak = born with deceit and unrighteousness (1/2/12) maayopayukta = inclination of deceit (1/5/8, 9, 11, 13, 31) madamb borough (1/1/12; 3/7/5 [3]) madhyama middle (3/10/1) = Maghava (Maghavam) = controller of mighty clouds (3/2/25, 32) maha = paramount (1/1/4 [3]) Mahabheem (3/8/4, 6) Mahaghosh (3/1/11; 3/7/5 [4]; 3/8/3) Mahakaal (3/7/5 [4]; 3/8/3, 4, 6) maha-karmi having excessive and heavy karmas (1/2/13) Mahakaya (3/8/4, 6) Mahanandikavart (3/8/3) Mahapatal Kalash = gigantic pitcher shaped areas (3/3/17) Maha-pratima (3/2/22, 28) Mahapurush (3/8/4, 6) mahapurush-nirvan = death of great men (3/7/5 [3]) maharaktapaat great bloodshed (3/7/5) [3]) maha-sangram = great battle (3/7/5 [3]) mahashariri = large bodied (1/2/5, 13) mahashastra-nipaat = use of great weapons (3/7/5 [3]) (552) **********************************lll

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4414514614545454545454545454545454 Mahashukra (3/1/19) Mahashukra kalp (1/5/5; 2/7/2) Mahatapasvi = who has reached the lofty level of austerities where he was free of all desires (1/1/4 (4]) Mahatapopatir-prabhav (2/5/27) Mahattarika Devis = friendly goddesses (3/1/6) i Mahavideh (2/1/54; 3/1/43, 54; 3/2/43) mahavimaan = great celestial vehicle (3/7/4-7; 4/1, 2, 3, 4/4) mahavrat = great vow maha-yuddha = great war (3/7/5 (3)) Mahesh (1/7/9) Mahorag = a class of divine beings (2/5/11; 3/1/11; 3/8/6) maithun = indulgence in sexual activities (1/6/11; 1/9/1) maithun-vrittik samyoga = sexual contact (2/5/8) Malayagiri Vritti of Prajnapana Sutra (2/4/1) Malhava (3/2/15) man = mind; mental faculty having memory and ability to contemplate (1/3/14, 15) manah samiti = careful thought (2/1/37) Manahparyav jnana = extrasensory perception and knowledge of thought process and thought-forms of other beings; something akin to telepathy (1/3/15; 2/10/9) Manah-paryav jnani = one endowed with M-p jnana (3/2/17) Manah-shila Prithvi (1/1/6 (13-16]) mandal-roag - district epidemic (3/7/5 (31) Mandar = Meru (2/8/1; 3/7/4 (1); 4/1, 2, 3, 4/4) Mandit-putra Anagar (3/3/1, 2) mand-varsha = deficient rain (3/7/6 (3]) mangal = auspicious (2/1/21) mangal rupa - promised well-being (2/1/46) 4545454545454545454545454545 Manibhadra (3/7/7 (4); 3/8/4, 6) Mani-dvar = one of the 24 attributes of the sense organs (2/4/1) manogupti = restraint of mind (2/1/37) manojna = attractive (1/5/36) manoyoga = associations of mind involved in activities of mind (1/5/25, 27; 1/9/13) manoyogi = having associations of mind (1/5/24) manushi garbh = pregnancy of humans (2/5/4) Manushottar (2/9/1) manushya = human being manushya ayushya = life span as human beings (1/2/21) manushya samsar samsthan kaal = period of rebirth and existence as human beings (1/2/14) manushya-asanjni ayushya = life span as non-sentient human beings (1/2/20, 22) Maranantik Samudghat = bursting forth of some soul-space-points just before death (2/7/1, 2) marg = traditional ascetic praxis (1/3/15) margantar = diverse praxis (1/3/15) Margapradayak (maggadaye) - who shows the path of liberation (1/1/4 (2]) Margashirsha (2/5/6) mastak-pida = migraine or cranial neuralgia (3/7/5 [3]) Masur = Lens esculenta; a small grained pulse (2/4/1) matantar = diverse views (1/3/15) mati ajnana = false sensory knowledge (1/5/23); ignorance related to sensory knowledge (2/10/9) Mati-jnana (Abhinibodhik jnana) = sensory knowledge or to know the apparent form of things appearing before the soul by means of five sense " organs and the mind (2/10/9; 1/3/15; 1/5/23) 54545454545454545454545454 455 456 457 455 456 457 45454545454545454545454545454545454545454545454 455 456 457 4564 ( 553 ) 41 41 41 41 41 41 41 41 41 41 41414141414141414141414141414141414141414141414141

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nikmikkti*****mitimittmilll*****************t quantity of food required in matra ascetic discipline (2/1/34) matri-jiva-rasa-harani (1/7/15) Maurya (3/1/24, 26) Mauryaputra Tamali Gathapati (3/1/25, 29) Mauryaputra Tamali Tapas (3/1/28) maya= deceit (1/9/1) placenta mayapratyaya = activity involved in indulgence in deceit (1/2/5) maya-pratyaya kriya = activity involved in indulgence in deceit (1/2/9, 10, 13) meetha = sweet (2/1/8) Mehil Medhil (2/5/17) Meru (3/7/5 [3], 7 [3]) Midnapur (3/1/26) = mihika = dew (3/7/4 [5]) mishra bhasha = mixed speech (2/6/1) mishra kaal = period of gradual replacement just short of complete replacement (1/2/15-17) mithyadarshan shalya the thorn of wrong belief or unrighteousness (1/6/11; 1/9/1,2) activity mithyadarshanapratyaya involved in indulgence in false perception/faith (1/2/5, 7, 9, 10) or mithyadrishti one having wrong perception/faith; pervert contradicting perception; unrighteous mithyatva = unrighteousness (1/3/9; 1/4/5) mithyatva mohaniya karma righteousness deluding karma (1/4/5, 6) Mochak (moyaye) the liberator (1/1/4 [2]) Moda (3/7/6 [4]) modak = a spherical sweet (2/10/7) Mohaniya karma deluding karma (1/3/6, 9; 1/4/2, 3, 5, 1/8/3; 2/6/1) = (554) Moka = a city (3/1/2, 20) moksha liberation (2/5/11) = mridu gentle (1/6/12) mrisha speaking a lie or untruth (2/6/1) mrishavad falsity (1/6/11; 1/9/1) mrit dead; destruction of karmas. defining life span. (1/1/5 [2]) mritadi = alms eating; one who eats only achitt and faultless food (2/1/8, 9) = Muhurt 77 Lavas (a unit of time equivalent to forty eight minutes) Muhurt-prithakatva anything between two to nine Muhurts (1/1/6 [3], [23], [24]) mukh-vastrika = a handkerchief-like piece of cloth used to cover mouth; also a specially designed mouth-cover (2/5/22) Mukta (mutte) = the liberated (1/1/4 [2]) mukta liberated one Mukund a drum-like musical instrument of the shape of thunder-bolt (2/8/1) mula = root (3/4/4) mundabhaava tonsured or renouncing mundane relations and passions (1/9/24) mundit tonsured (2/1/34) = (N) Naag Kumar = a class of divine beings (1/1/6 [3], [22]; 1/2/6; 1/5/3; 3/1/11; 3/6/15; 3/7/6 [2]; 3/8/2, 3) Naag Kumari (3/7/6 [2]) Naag-kumarendra Dharan (3/1/11; 3/8/2) naarak infernal being naarak jiva infernal being nagar city (1/1/12; 3/7/5 (3)) nagar-roag city epidemic (3/7/5 [3]) nagnabhaava remaining unclad or detached from body (1/9/24) nairayik infernal being Nairayik ayushya = life span as infernal beings (1/2/21) 5 5 5 5 5 555 5555 55555555 5 55 55 5 55 5445

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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 4 455 456 454545454545454545455 456 457 455 456 457 454 455 454 4545454545454545454545454545454545454545454545454545454545414141414141413 Nairayik samsar samsthan kaal = period nirjara = separating from soul or of rebirth and existence as infernal shedding of karmas (1/1/6 (1); 1/3/6, 13; beings (1/2/14-16) 2/5/11) Nairayik-asanjni ayushya - life span as nirjaran = separation or shedding (1/1/6 non-sentient infernal beings (1/2/20, 22) (1); 1/3/3) nakshatra = constellations (3/1/11; 3/7/4 nirjirn = shedding or destruction of [1]) karmas after fruition. (1/1/5 (2]) Namotthunam = a panegyric (2/1/50) Nirukta Shastra = etymology (2/1/12) Nandan (3/1/2, 20) Nirvartan-aadhikaranik-kriya = act of Nandan Manihar (1/2/19) making weapons like sword, lance, spear Nandikavart (3/8/3) etc. from scratch (3/3/4) Nandishvar Dveep = a continent (3/2/9, 10) Nischaya naya = noumenal or narak gati = infernal realm (1/10/3) transcendental viewpoint (1/9/16, 24; 2/10/8) Narak-pals = guardians of hell (3/7/5 (21) nishtitarth = desired (2/1/8) narak-vaas = infernal abodes (1/5/2) nitya = perpetual (2/1/24; 2/10/2, 5, 6) nayantar = diverse stand-points (1/3/15) niyamantar - diverse rules (1/3/15) neel - blue (1/2/13) niyat = fixed (2/1/24; 2/10/2) neel leshya = blue hue or complexion of soul (1/2/12; 1/5/28; 3/4/11; 4/10/1) nidan = have a craving to attain the goal (O) (3/1/33) odan = cooked rice (3/1/25, 26) nidhan = buried treasures (3/7/7 (3]) oj = radiance or energy (1/7/17) nidhatt = state of partial intransigence ojasvi = radiant with power (2/5/12) (1/1/6 (1); 1/7/22) nidhi = treasures (2/9/1) (P) nigam = trade center (1/1/12) Paakshasan (Paagasasanam) Nighantu = Vedic lexicon (2/1/12) conqueror of the mighty adversary nihnava = mendacious seceder (1/2/19) named Paak (3/2/25, 32) nih shreyasik = beatitude or salvation paan = liquids (2/1/50; 2/5/11; 3/1/25; (3/1/52) 3/2/19) nihshvas = exhalation (1/1/6 [1]) paap = demerit (2/5/11) nikachit = state of intransigence (1/1/6 (1)) Paaragat = one who has reached across nikaya = classes (3/1/11) the ocean of rebirths (2/1/9) nirantar = continuously (2/6/1) paaritapaniki kriya = punitive action of nirgranth = knotless; Jain ascetic inflicting punishment and pain on others (1/8/4, 7; 3/3/2, 7, 8; 3/3/6) Nirharim = in inhabited surroundings (2/1/28, 29); the ultimate vow taken at pachchholeti = to kick or throw leg some inhabited place like a village or a backward. also fall on the ground town requiring the dead body to be (3/2/32) taken out of the town for cremation padapopagaman = to die lying still like a (2/1/31) severed branch of tree (2/1/27, 28) ( 555 ) 24 45 46 47 455 456 457 455 456 457 455 456 457 455 456 4 57 454 455 456 457 458 45 45 455 456 457 41 41 41 41 414514

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%%% %% JI 1 %% 1 1 1 Sui Nan % 4 1 1 1 1 1 1 1 1 444444444444444444444444444444444441 padapopagaman maran = to die lying Paramarthik Asurs (3/7/5 (5)) still like a severed branch of tree (2/1/31) paramparagat = who has gradually padapopagaman santhara = fast unto crossed the ocean of rebirths (2/1/9) death lying still like a severed branch of parapakhand-prashamsha = praise of ! tree (2/1/48-50; 3/1/29, 30; 3/2/21) other dogmas (1/3/6) padma = pink (1/2/13) paraparivad = slandering (1/9/1) padma leshya = pink hue our Parashar = an extinct species of complexion of soul (1/1/9 (1); 1/2/12; ferocious animal (3/5/12, 14) 1/5/36; 3/4/13; 4/10/1) parattasamsari = with limited cycles of Padmavar vedika = a lotus like plateau rebirth (3/1/51) (2/8/1); lotus-pedestal (3/2/28) Parcharana = acts of sexual gratification paduka = wooden sandals (2/1/17) (2/5/1) paishunya = inculpating someone (1/9/1) Parigh-ratna = a special mace-like Palash = a flower (2/1/48; 3/7/6 (41) weapon (3/2/28) palit = observed (2/1/41) parigraha = act of possession of things Palyopam = a metaphoric unit of time (1/6/11; 1/9/1) panchendriya = five-sensed (2/10/11) parigrahiki = act of possession and hoarding (1/2/5, 0) Panchendriya Tiryanchayonik jivas = five sensed animals (1/2/9) parijna = have the goal to be the master (3/1/33) panduroag = jaundice (3/7/5 [3]) parikshep = circumference (2/8/1) Pankaprabha = fourth hell (1/5/11; 2/3/1) parinam = outcome or result; Pannavanasuttam (2/6/1) transformation (4/10/1) paraarambhi = those who inflict harm to parinammetaye = transformed (3/4/10) beings through others (1/1/7 (1), 8 (11) parinat = transformed (1/3/7); parabhavik = other birth (1/1/10) transformation of food into a form Parahast-paaritapaniki-kriya = causing absorbable by the body (1/1/6 (11) other person to inflict pain on self and parinirvana = (2/1/52; 3/2/10) others or to cause pain in some others name (3/3/6, 7) parinivrit = free of cyclic rebirth (1/1/11; 1/4/12; 1/9/24) Parahast-praanatipat kriya = causing other person to destroy life of self and parishads = assemblies (3/1/6) others (3/3/7) Parishadya (3/1/3) parakram = to exert to win over or parittasamsari = with limited cycles of accomplish (1/3/9) rebirth (3/1/52) Param Krishna leshya = pitch black Parivrajak = one who renounces (1/5/28) everything and takes to peripatetic life paramadhovadhik = ultimate avadhi (2/1/12) jnani (1/4/15) Parshva Naath (1/9/23; 2/5/12, 14, 24, 25) paramanu = ultimate-particle (1/10/1) parshva-shula = pain in armpit or sides paramanu pudgal = ultimate-particles of of the body (3/7/5 (31) matter (1/10/1; 2/10/11, 12) Parva = a divine assembly (3/10/1) 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 (556) 1 141 14 4 4 4 4 4 455 454 455 456 457 451 456 41 41 41 41 41 41 41

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14141414 415 416 44 45 46 47 451 454 455 456 456 457 458 454 455 456 457 4554 4545454545454 455 456 457 45414141414141414141414 4 14141414145464642 paryank asana = a yogic posture (2/1/50; praan-kshaya = loss of strength (3/7/4 [5]) 3/5/11) Prabh (3/8/3) paryapti = full development of the life Prabhakant (3/8/3) energy (1/7/6; 3/1/13, 34; 3/2/24) Prabhanjan (3/1/11; 3/8/3) paryapti bhaava = state of full development (3/1/13, 34; 3/2/24) prabhasit = scorches (1/6/2) paryaya = mode (1/3/7; 1/6/20; 2/10/9) pradatt = (2/1/46; 3/1/28; 3/2/21) paryupasana = worship (2/5/26) pradesh = section (2/10/7, 8; 4/10/1); pashandasth - ascetic-hermits (3/1/29) paramanu, soul-spacepoint; spacepoint (1/5/10, 11; 1/6/20; 1/10/1; 21/24; pashchadupapannak = born later (1/2/5, 6) 2/10/11, 12) pashchanupurvi (1/6/11) pradesh karma = karmas fused with Pataliputra (2/5/11) soul-space-points (1/4/6) pathya-kaami = comforts (3/1/52) pragrihit = observed with great devotion patra = leaf (3/4/4) (2/1/46; 3/1/28, 3/2/21) pattan = harbour (1/1/12, 3/7/5 (31) prahan = to separate karmas fused with Paush (2/5/6) soul-space-points (1/1/5 [2]) prajna = intelligence enriched by new paushadhopavas = partial ascetic vow and fasting (2/5/11) information. (1/3/14, 15) Prajnapana Sutra (1/1/6 (1), (2); 1/2/13, pavitri = copper ring (2/1/17) 18; 1/4/1; 1/10/3; 2/1/4; 2/2/1; 2/4/1; 2/6/1; payaddargam karei = stomps the ground 2/7/2, 3/1/11; 3/1/11; 3/2/4; 3/4/13; 4/9/1; with feet (3/2/32) 4/10/1) peeth-bandh = basement pedestal (3/7/4 prajnapayanti = elaborate (2/5/1) (31) prakashit = lights up (1/6/2) phal = fruit (3/4/4) Prakirnak (3/1/3) phalak shayan = lying on wooden plank (1/9/24) prakriti = karma-species (1/1/3) Pingal (2/1/13-16, 20, 23) prakshepahar = intake through mouth in pipasa = obsessed (1/7/19, 20) the form of morsel or pouring (1/1/6 (17]) pramad = negligence (2/1/35); stupor Pishach (3/1/11; 3/8/6) (1/3/9; 3/3/10) Pishach Kumar (3/8/4) Pramanantar = diverse authenticity praadveshiki = hostile action inspired by (1/3/15) feelings of anger, aversion and malice (1/8/4, 8; 3/3/2,7) pramatt = in stupor (1/1/9 (13) praadveshiki kriya = hostile action pramat: samyam = negligent restraint (3/3/15, 16) (3/3/5) praan = beings (2/1/8, 35, 36); two to pramattasamyat = accomplished but four sensed beings; beings (1/10/1) negligent; in stupor (1/1/7 (2); 1/2/10, 12; 3/3/15) praanatipatiki = act of harming or destroying life (3/3/2, 7) pramoksh = solution (2/1/14) praan-bhoot-jiva-sattva = beings Pran = a unit of time (1/1/6 [2]) organisms-souls-entities (3/3/12, 14) Pranam = obeisance (3/1/27) Tian Le Le Le Le Le Le Le Le 5F 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 454 455 456 457 455 456 454545454545454554 (557) 454 455 456 457 454 455 456 457 455 456 455 456 457 41 41 41 41 41 41 41 41 41 41 41 414 415 4141

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05555555555555555555555555555555555550 5555555555555555555555 Wan 45 5 Pranama pravrajya = a kind of initiation (3/1/25-27, 35) pranaman = expelling of breath (1/1/6 [1]) Pranat (3/1/19; 3/8/6) Pranat kalp (1/5/5; 2/7/2) (3/6/15; 3/8/6) pranatipat= = act of killing (1/6/7, 8); harming or destruction of life (1/9/1, 2) activity of killing the = pranatipatiki chosen living being. (1/8/4, 8) Pranatendra pran-kshaya prarupayanti prasadavatamsak or the crown of palaces (2/8/1); the rows of mansions (3/7/7 [1]) great grand palace prashna questions (2/1/17) = prasravan = a spring (2/5/27) established (1/7/22) prasthapit prasuk lifeless; not infested with living Sapt-ratri-divas loss of life (3/7/5 [3], 6 [3]) propagate (2/5/1) = organism (1/9/27) Pratham Pratima (2/1/42) pratishthit pratiti prati-chandra = appearance of two moons facing each other; an ominous sign (3/7/4 [5]) pratikraman critical review or selfappraisal (1/9/23; 2/1/51; 2/5/25; 3/1/13, 16) - inspected and cleaned pratilekhana (2/1/50; 2/5/22) Pratiroop (Pratirupa) (3/8/4, 6) pratishthan base or location (2/7/2) installed (1/6/25) prati-surya image of another sun seen in front of the sun (3/7/4 [5]) trust (2/1/34) Prativasudev (2/9/1) Bhikshu pratyakhyan = renunciation (1/9/21; 2/5/26); rules of renouncing (2/5/11); to follow the rules of navakarasi, porasi of renunciation for specific period) (vows (1/9/24) pravachanantar = diverse sermon (1/3/15) pravachanik = a learned ascetic or shravak (1/3/15) (1/3/15) pravachanikantar = diverse preceptor pravachan-mata = five samitis or selfregulations and three guptis or selfrestraints (1/4/12) pravaha flowing water or river (3/7/6 [3]) praval = sprout (3/4/4) pravisht entered (2/4/1) pravrajit = initiated (2/1/34) pravrajya initiation (3/1/25; 3/2/20) prayoga = great efficiency (2/5/11) Pret-dev kayik (3/7/5 [2]) prithvi = hell; infernal world prithvikaya jivas earth-bodied beings (1/1/6 (12); 1/2/7; 1/3/14, 15; 1/5/4, 30) priya lovable (2/1/50) pudgala paramanu = ultimate particle of matter (1/4/7-9) pudgalastikaya = matter entity (1/9/8, 15; 2/10/1, 6, 8, 13) Pudgals matter particles (2/6/1) Pulind (3/2/15) = Pundit-maran pundit's death or noble death (2/1/25, 27, 31) (558) ttttt**************************puut 55555555555555555555555555555550 Wan 45 Wan 45 Wan pundit-virya pundit's potency (1/4/5) Wan pundit-viryata pundit's potency (1/4/2, 3) Wan Pundra (3/7/6 [4]) Wan punya merit (2/5/11) Puran (3/2/19, 21, 23) Purana history (2/1/12) Purandar destroyer of forts or cities of Asurs and other adversaries. (3/2/25, 32) purit completed (2/1/41) Purna (3/1/11; 3/8/3) Purnabhadra (3/7/7 [4]; 3/8/4, 6) Wan Wan Wan

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45 46 4 444 445 446 447 44 456 457 4554 455 456 457 455 456 457 454 455 456 45 4 455 45454545454545456441414141414 445 446 44 45 44 45 46 47 48 414514 purnamasi = full-moon day (3/3/17) rajodghat = sky turning pale due to dust Purnaraksh (3/7/7 (41) (3/7/4 (5) purohit = priest (3/2/23); the priest-god raksh = leopard (3/5/12) (3/1/30, 34) Rakshas (2/5/11; 3/1/11; 3/8/6) purushakar = action with self awareness Rakt-ratna (3/1/25) (1/3/9) rasa = taste (2/1/4; 2/10/6; 4/10/1) purushakar-parakram = self-exertion rasa rahit = devoid of taste (2/10/2,5) purushottam (purisuttame) = supreme among men (1/1/4 (2]) rasanendriya = sense organ of tasting; tongue; taste buds (2/4/1; 3/9/1) Purush-simha (purisasihe) = a lion among men (1/1/4 (2]) rati-arati inclination towards indiscipline and against discipline (1/9/1) Purush-var-gandhahasti (purisavargandhahatthi) - a glorious elephant Ratnaprabha prithvi = the first hell among men (1/1/4 (2]) Ratnavatamsak (4/1, 2, 3, 4/4) Purush-var-pundareek (purisavar- Raipaseniya Vritti by Malayagiri pundariye) = unspoiled among men like (3/1/52) a white lotus (1/1/4 (2]) riddhi = opulence (1/2/13; 3/1/3-6, 10-16; Purva-koti = a metaphoric unit of time 3/6/5, 10) (3/3/15, 16) Riddhi = opulence in terms of celestial Purvas = subtle canon (1/1/4 [3]) vehicles and retinue (1/7/9) $ purva-samyam = past restraints (2/5/17, 24, 25) riddhiman = endowed with special powers (3/6/8) purva-tap = past austerities (2/5/17, 24, Rigveda (2/1/12) Purvopannak = born earlier (1/2/5, 6) Rijusutra naya (4/9/1) pushp = flower (3/4/4) Risabhadeva (1/1/2) 4 Pushpavatik (2/5/11, 24, 25) Risht (3/1/3; 3/8/3) Pushpavatik Chaitya (2/5/12, 18) Roha (1/6/12) putra-jiva-rasa-harani = umbilical cord romahar - intake through pores (1/1/6 (1/7/15) [17]) roop-sampanna = handsome (2/5/12) (R) Ruchakendra Utpat parvat (3/1/30) raag = attachment inspired by love, ruchi = interest (2/1/34) deceit and greed (1/9/1) Rudra - Mahadev (3/1/27; 3/7/5 (41) Rahu (3/7/4 [6]) Rupa (3/8/3) 4 Raipaseniya Sutra (3/1/22, 33) Rupakant (3/8/3) Rajaprashniya Sutra (3/1/22; 3/6/14; 3/7/4 (1), 5 (13) Rupamsh (3/8/3) Raiju = a conceptual unit of linear Rupaprabh (3/8/3) measure (1/9/16; 2/10/22) rupi = with form (2/10/6, 11) 25) 456 457 455 456 457 454 455 456 457 455 456 457 455 456 457 455 456 455 456 455 456 457 454 (559) 5 $ 5 4545454 455 456 457 454545455 456 457 454 455 456 457 455 41 41 41 451 451 4 5454545454545454554

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555555555555555559 saakaaropayoga (1/5/26; 1/9/14) Saam-veda (2/1/12) saantar = with a gap (2/6/1) saarak = reciter (2/1/12) sachit things infested with living organisms (2/5/14) sadhus ascetics or righteous aspirants on the path of liberation (1/1/1) sadhu-sadhvi = male and female ascetics (2/9/1) (S) sagar = sea (1/6/20) Sagaropam a metaphoric unit of time Sahasraksh (Sahassakkham) = having thousand eyes. Indra has 500 ministers and their 1000 eyes are employed for his work (3/2/25, 32) elaborate cognition. Sahasrar Kalp (1/2/19; 1/5/5; 2/7/2; 3/1/19) Sahasrarendra (3/6/15) sakam nirjara shedding of karmas done voluntarily with the intent of getting liberated (1/1/12) = sakaran virya active potency (1/8/11) sallekhana the ultimate vow (3/1/13, 29, 30, 34; 3/2/21, 23) samaarambh acts of tormenting (3/3/12, 14) the samachaturasra samsthan = anatomical structure of a human being where parallel lines drawn from the extremities of a body sitting cross-legged form a square and where all the parts of body above and below the navel are of standard dimensions. The dimensions increase and decrease proportionately (1/1/4 [3]) = samadhi = transcendental state (2/1/51) sam-ahar similarity of intake (1/2/13) Samanik other than wealth and reign they command the same status as Indra in terms of life-span (3/1/3, 16, 17) Samanik Dev = god of same status Samanik Sabha assembly of gods. having same status (3/2/25-27, 42) samata = equanimity (2/1/41) Samavasaran = divine assembly; religious assembly Samaya = the ultimate fractional unit of time ( 560 ) samaya = time (2/9/1) Samaya kshetra = area inhabited by humans (2/1/1); Sphere of Time (2/9/1) samayik = equanimity (1/9/21, 24; 2/1/39) Samayik Chaaritra conduct (1/3/15) equanimous sam-ayushk similarity of life span (1/2/13) samayushk samopapannak with same. life span and simultaneous genesis (1/2/5) samayushk vishamopapannak same life span and staggered genesis (1/2/5) samgrahit = accumulated (1/6/25) samgrihit bonded (1/6/25) = Samhanan body-constitution (1/5/6, 14, 15, 17, 29, 36) samhanyete combine together (1/10/1) Samika (Samita) = a divine assembly (3/10/1) samiti self-regulations (2/1/37; 3/3/14) Sam-karma = similarity of karma (1/2/13) Sam-kriya similarity of activities. (1/2/13) Samlekhana = Sallekhana (2/1/48-51) Sam-leshya = similarity of soulcomplexion (1/2/13) sammat = assented (2/1/34) Sammurchhim Tiryanch Panchendriya = five-sensed animals of asexual origin. (1/2/17) 5 95 95 95 96 97 95 95 5 5 5 5555955555555955555559559569

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555555555555555555555555555555555 Wan 45 Wan Wan Wan 45 45 kkkklll***************************VVS samparayiki = activity inspired by association and passions and leading to karmic bondage (1/10/2) samrambh = resolve to indulge in sinful activity (3/3/12, 14) samsar = cycles of rebirth (2/1/8, 13, 15, 25, 26, 30, 31) samsar samsthan kaal = world-specific period of rebirth and existence (1/2/14, 15, 17) samsari = non-liberated (1/6/15) samsar-samapannak = worldly living beings or souls (1/1/7 (21; 1/8/10) karma samsar-vedaniya karma responsible for cyclic rebirth (2/1/8) Sam-sharir similarity of body (1/2/13) samshaya doubt (1/1/4 [4]; 1/3/6) samsthan = (1/5/6, 16, 29, 36; 2/3/1; 2/4/1; 2/7/2) kaal = period of rebirth and samsthan existence (1/2/16) samstirna = envelope (3/1/3, 4) Sam-uchchhavas-nihshvas similarity of inhalation-exhalation (1/2/13) - Samudghaat bursting forth of soulspace-points (2/1/1; 2/2/1; 3/1/4) chapter a Samudghat-pad = Prajnapana Sutra (2/2/1) samudra sea (1/9/5) Sam-upapannak (1/2/13) Samuppanna surfacing (1/1/4 [4]) of = similarity of genesis = to attain perfection; samvahsettlement in a valley (3/7/5 (3)) samvar = blocking the inflow of karmas (1/3/13; 1/4/12; 1/9/21; 2/5/11); to have restraint over five senses and mind (1/9/24) Sam-varna similarity of appearance or colour (1/2/13) samyam ascetic-discipline; discipline body structure or shape. or restraint (1/1/10; 1/4/12; /9/21; 2/5/16, 17, 24-26); complete abstainment (1/4/5); discipline of protecting earth-bodied and other beings (1/9/24) samyat disciplined (1/1/7 [2]; 1/2/10) Sam-vedana similarity of suffering of pain (1/2/13) samveg yearning for liberation (1/7/20) (561) Samvrit = an ascetic who practices samvar by blocking the sources of inflow of karmas; who has blocked the inflow of karmas (1/1/11; 1/9/27) samyagdarshan = right perception/faith (1/2/13) Wan Samyagdrishti = one having right 455 perception/faith or righteousness and equanimity (1/2/5; 1/2/9, 10, 13; 1/5/20, 23; 3/1/51, 52; 3/6/6, 9, 10) samyagmithyadrishti having rightwrong or mixed perception/faith (1/2/5, 9, 10; 1/5/20, 21, 23) samyak-jnana right knowledge (3/1/27) samyaktva = righteousness (1/4/5) septet of Samyaktvasaptak righteousness (1/8/3) = samyatasamyat indisciplined (1/2/9, 10) = disciplined-cum samyojan = to join or assemble (3/3/7) Samyojan-aadhikaranik-kriya the act of assembling weapon with already made components (3/3/4, 7) Sanatkumar (3/1/18) Sanatkumar devlok (3/1/17) Sanatkumar kalp (1/5/5; 2/7/2; 3/1/17; 3/8/6) Sanatkumarendra (3/1/50-54; 3/6/15; 3/8/6) sandhya = horizon taking a crimson hue (3/7/4 [5]) Sandhyaprabh Mahavimaan celestial vehicle (3/7/3, 4) a sangita feeling of attachment or craving (2/5/17, 24, 25) sanjat (sanjaaya) manifestation; arise (1/1/4 [4]) 555555555555555555555555555555 55 45 mental 56 Wan 45 55 Wan 45 5 455 5 Wan 5 55 55555555555555555555555555550 Wan 45

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41414141414141414141414141414141414141414141414141414141454545454545454 sanina = awareness of input through saraga = having attachment (1/2/12) sense organs (1/3/14, 15); sentience saragasamyat = disciplined with (1/6/20; sentience (1/9/11) attachment (1/2/10), 12, 13 sanjni = fully developed; sentient sarva = whole (1/7/1, 6) (1/2/13) sarva dravya = all substances (1/9/15) sanjnibhoot having awareness/righteousness (1/2/5, 13) sarva kaal = all time (1/9/16) sanjvalan kashaya = evanescent sarva paryaya = all modes (1/9/15) passions (1/2/13) sarva pradesh = all sections (1/9/15) sankalp (sankappe) = desire; intention; sarva samvar = absolute blockage of resolve (2/1/17, 48, 49; 2/8/1; 3/1/25, 29; inflow of karmas (1/8/11) 3/2/25, 31); inquisitiveness (2/1/24) sarvadarshi (savva dariso) = all-seeing Sankhittavipulateyalese - after (1/1/4 (21) acquiring the vipul tejoleshya through his austerities, who has tempered and Sarvaddha = all time (1/6/21-24; 3/3/15, 16) contained it so that it did not harm Sarvajna (savvannu) = all-knowing anyone (1/1/4 (41) (1/1/4 (2]) sanzisht = grief or suppression (4/10/1) Sarvakamasamriddha (3/7/7 14]) sankraman - transformation of the sarvakshar-sannipati = all verbal secondary species of karmas from one to knowledge (1/1/4 (31) another with special effort (1/1/6 [1]) Sarvarthasiddha Vimaan (1/2/19) sannichaya = stock of grains (3/7/7 [3]) Sarvatobhadra = a celestial vehicle (4/1, sannidhi = jaggery etc. (3/7/7 (31) 2, 3, 4/3) sannivesh = inhabited area; temporary Sarvayash (3/7/7 [4] settlement (1/1/12; 3/2/19; 3/6/11; 3/7/4 Satavedaniya karmas = pleasure (5), 5 3]) causing karmas (3/3/14) sannivesh-vaha = flooding of large Satpurush (3/8/4, 6) populated areas (3/7/6 (31) sattva = immobile beings; entities santhara - ultimate vow (2/1/31) (1/10/1; 2/1/8, 35, 36) sapaksh = four cardinal direction (3/1/37) satya = truth (2/6/1) satyaa = speaking truth (2/6/1) sapaksha-sapratidesh = exactly below (3/7/4 [2]) satyaa-mrisha = speaking truth and lie sapratidik = four mixed (2/6/1) intermediate directions (3/1/37) Saudharm (3/1/17) sapratikarma = allow movement and Saudharm Dev-lok = a divine realm care (2/1/29) Saudharm Kalp = a divine realm Saptaparna = a tree (1/1/12) Saudharmavatamsak Mahavimaan or Saptaparnavatamsak = a celestial Vimaan = a celestial vehicle (3/2/25, 28; vehicle (3/7/4 [1]) 3/7/4-7) Sapt-ratri-divas Bhikshu Pratima savirya = with potency, resolve and 2/1/42) valour (1/8/9-11) ( 562 ) 45 46 45 46 47 455 456 457 458 451 451 455 41 41 41 41 41 41 455 456 4545454545454545454 455 4569

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456 457 45545556545454555655 55 46 45 46 4 15 44545454545454545454545454 455 456 455 456 457 455 456 457 454 44 445 446 44 44 Savvakkhar-sannipati = who has Shashtitantra - Sankhya philosophy knowledge of all permutations and (2/1/12) combinations of all the letters of the shashvat = eternal alphabet (1/1/4 [4]) shastra = weapon (2/10/7) Savyan (3/7/7 (41) Shastravapatan = to die due to being hit sayogi - having association (1/2/13; by a weapon (2/1/26) 3/3/14) Shatak = chapter Sayogi Kevali (1/2/13) Shatkritu = performer of hundred Sfatikavatamsak (4/1, 2, 3, 4/4) Pratimas (3/2/25, 32) Shabal (3/7/5 (41) Shat-prithakatva = two hundred to nine Shabar (3/2/15) hundred (2/5/7) shaikshapit = student (2/1/34) sheel-vrats - instructive or Shailesh = Meru mountain (1/8/11) complimentary vows of spiritual shaileshi = mountain-like (1/8/11) discipline (2/5/11) shaileshi avastha = mountain-like state Sheshanaag (1/6/25) (1/8/11) shighra (Sigdha) = rushing (3/1/33) shaileshi pratipanna = mountain-like shikha = edge or surface portion (3/3/17) state of stillness (2/6/1) Shiksha Shastra - education (2/1/12) Shaileshipratipanna = who has attained shikshapit = taught (2/1/34) rock-like steady state (1/8/10) shikshavrats = instructive or Shail-pal (3/8/2) complimentary vows of spiritual shakha = branch (3/4/4) discipline (2/5/11) Shakra = Indra or overlord of gods shirovedana = headache (3/7/5 (31) Shakrendra = Shakra, the king of gods Shiva (siva) = the epitome of beatitude Shalibhadra (3/7/7 (41) (1/1/4 (21) Shanaishchar = Saturn (3/7/4 (6]) Shiva = Shankar or some other Vyantar god (3/1/27) shanka = doubt (1/3/6; 2/1/14, 16) shanka yukt = with doubt (1/3/5) shiva rupa = promised security (2/1/46) Shankh-pal = the Lok-pal of shivika = palanquin (3/4/5, 10) Dharanendra, the overlord of Naag shodhak = steadfast observer of vows Kumars (3/7/6 (4); 3/8/2) (2/1/37) sharanaprad (sarandaye) = who gives shodhit = purified for transgressions refuge (1/1/4 [2]) (2/1/41) sharira = body shonit = blood (1/7/17) sharira naam karma - body-type shosha = debilitating fever (3/7/5 (3]) determining karma (1/8/11) shraddha = faith (2/1/34) Sharkara Prithvi (1/1/6 (13-16]) Shraman Nirgranthas = Jain ascetics Sharkaraprabha = second hell (1/5/11; Shramanopasak = devotee of ascetics; a 2/3/1) layman observing twelve vows including shashthakhaman tap = two day fast five anuvrats (1/8/3; 2/5/11, 14, 15, 18, (2/5/22) 24, 25) 45 46 47 455 456 457 455 456 457 455 456 455 456 457 455 456 45454545455 456 457 455 456 455 456 457 455 (563) 4 5 451 451 451 455 456 457 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 456 457 41 41

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4 4 4 4 4 4 4 455 456 457 45 4 455 456 457 41 11 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 shravak - Jain layman (1/4/5; 2/5/11) shravak-shravika - Jain layman and woman (2/9/1) shravan = listening to the sermon or scriptures (2/5/26) Shravasti (2/1/12, 17, 18, 20, 23) Shrenik (1/1/4 (11) shriddha = interest (1/1/4 [4]) shringar = appealing and extremely graceful (2/1/21) shringataks (singhataks) = triangular open areas or courtyards (2/1/17; 2/5/13; 3/7/7 (31) shriyukta = promised nobility (2/1/46) shrotrendriya = sense organ of hearing; ears (2/4/1; 3/9/1) shrut = propagated (1/4/6) Shrut = the twelve part corpus of the sermon of the omniscient or the scriptural knowledge (1/1/2) shrut ajnana = false scriptural knowledge (1/5/23); ignorance of scriptural knowledge (2/10/9) Shrut dharma = Jainism (1/1/4 (2]) shrut-jnana = scriptural knowledge (2/10/9) shubh-shabd = pleasant sound (3/9/1) shubh-yoga = pious associations (1/1/7 (2)) shuddha = purity (4/10/1) shukla = blood (1/7/17); white (1/2/13) shukla dhyan = pious meditation (3/3/14) shukla leshya = white complexion or hue (1/1/9 (1); 1/2/12; 1/5/36; 1/9/10; 3/4/13; 4/10/1) Shukra = Venus (3/7/4 [6]) Shukrendra (3/6/15) shunya kaal = period of complete replacement (1/2/15-17) Shvapaak = keeper of cremation ground (3/1/27) shvas = asthma (3/7/5 (31) shvasochchhavas = respiration; breathing (2/1/1; 3/1/13) Shyam (3/7/5 (41) Siddha = perfected one siddha gati (siddha gai) = state of ultimate perfection (1/1/4 (21; 1/10/3; 2/1/50) Siddhagandika = section that describes the areas where Siddhas (2/7/2) Siddhas = perfected or liberated souls Siddhayatan = temple of Siddhas (2/8/1) Siddhi = abode of Siddhas (2/1/24); state and abode of perfection or liberation (1/6/15; 2/1/13, 24; 2/5/26; 2/10/22) simha (Siha) = lion-like sudden (3/1/33) Simhagati (3/8/3) Simhavikram-gati (3/8/3) Skand = Kartikeya (3/1/27) Skandagraha = affliction by Kartikeya (3/7/5 (31) Skandak (2/1/-) Skandak Anagar (2/1/-) Skandak Dev (2/1/-) skandh - aggregate of matter or ultimate particles; molecule (1/10/1; 1/4/10; 2/10/11, 12); thick branch of a tree (3/4/4) skandh-desh - part of an aggregate (2/10/11, 12) skandh-pradesh = smaller part of an aggregate (2/10/11, 12) smriti = contemplate and arrive at a decision (3/1/33) sneha = fluids (2/5/8) Snigdha Prithvi (1/1/6 (13-16]) snigdha-kaya (sineh-kaya) = minute water-bodies; affinity; property of adhesion (1/10/1) snigdhata = property of adhesion (1/10/1) (564) 5Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui 555555559

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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 4545454545454545454545455 456 457 4554541414141414141414141414141414 455 456 457 458 Soma (3/7/2, 4-7; 3/8/1, 3, 6; 4/1, 2, 3, 4/2, sulabh-bodhi = capable of enlightenment 4,5) with ease (3/1/51, 52) Somaa = the capital city of Soma Suman Mahavimaan = a celestial vehicle Maharaj (3/7/4 (2); 4/5, 6, 7, 8/1) (4/1, 2, 3, 4/3, 4; 4/5, 6, 7, 8/1) Somadev-kayik = family members (3/7/4 Sumanobhadra (3/7/7 (4]) Sumsumar-pur (3/2/-) Soma-kayik = Samanik gods (3/7/4 (41) Suparna Kumar (1/1/6; 1/5/3; 2/5/11; sparsh = touch (2/1/4; 2/3/1; 2/10/6) 3/1/11; 3/8/3) sparsh rahit = devoid of touch (2/10/2,5) Suprabh (3/8/3) sparshanendriya = touch () Suprabhakant (3/8/3) sparshendriya = sense organ of touch; surabhi-gandh = pleasant smell (3/9/1) skin (2/4/1; 3/9/1) sprisht a touched (2/4/1; 3/1/3, 4) suras parinam = pleasant taste (3/9/1) sprishtra = touched (1/7/22; 1/8/9) Suroop (3/8/6) Stanit Kumar = gods of the tenth abode surup = pleasant view(3/9/1) Stanit Kumari (3/7/6 (2]) Surupa (3/8/4) sthan = place (4/10/1) Surya = the sun (3/1/11; 3/7/4; 3/8/5) Sthananga Sutra (1/2/13; 3/1/11; 3/6/8; Suryabh Dev (3/1/22; 3/7/4 [1]) 3/8/3; 3/10/1) Surya-parivesh = an elliptical halo Sthan-pad = the second chapter of around the sun (3/7/4 (51) Prajnapana Sutra (2/7/2) Suvalgu = a celestial vehicle (4/1, 2, 3, sthavar prani - immobile beings (1/6/25) 4/3) Sthavir kalp (1/3/15) Suvarn Kumaris (3/7/7 (2]) Sthavir / Sthavir Bhagavant = senior Suvarn Kumars (3/7/7 (2]) ascetic; scholarly ascetic suvrishti = good rain (3/7/6 (3]) sthiti = life span; the time duration of bondage of the life span determining svadya = savoury food (2/1/50; 2/5/11; karma particles (1/1/6 (1); 1/5/6, 7, 29, 3/1/25; 3/2/19) 30; 3/1/42, 53) Svahast-paaritapaniki-kriya = inflicting sthula agni = gross fire (2/9/1) pain on self and others with one's own hands (3/3/6) Sthuna-dvar = one of the 24 attributes of the sense organs (2/4/1) Svahast-praanatipat kriya = destroying life of self and others with one's own Stok - Seven Prans (a unit of time) hands (3/3/7) (1/1/6) Sudharma sabha = the main assembly svarit = medium (1/1/5 (21) hall Svayamjval = a celestial vehicle (3/7/3, sukh-kaami = wishes them bliss (3/1/52) 6 (11) sukh-sparsh parinam = pleasant touch svayam-sambuddh (sahasambuddhe) = (3/9/1) the self-enlightened one (1/1/4 [2]) sukshma snehakaya = minute water syandamanika = large palanquin (3/4/5, particles or superfine mist (1/6/27) 7, 8, 10; 3/5/1-3) ( 565 ) 44 445 446 45 44 45 46 45 44 445 44 45 46 47 46 45 44 455 456 457 454 455 45

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4141456444 45 46 47 46441414141414141414141414141414141414141414141414 (T) tatha-bhaava = realistically (3/6/2, 5, 7, 10) Taamluke (3/1/26) tatharupa = conforming to the Taapas (Tapas) = A hermit who subsists description in Agams (1/7/20; 1/8/3; on naturally fallen fruits and leaves 2/1/48, 50) from trees. (1/2/19) tatharupa Shraman-mahan - Jain taapit = heats (1/6/2) ascetic as described in the scriptures; tadbhava maran = to die after being having virtues as per the garb (2/5/26) reborn in the same genus (2/1/26) Tattvarth Bhashya (3/8/6) tadubhayarambhi = who commits sin Tattvarth Sutra Bhashya (3/1/11) himself as well as inspires others to do Tejahsimha (3/8/3) so (1/1/7 [1], 8 (1); 1/1/9 [1]) taijas = fiery (1/1/6 (1); 1/5/12, 36; 1/7/11; Tejaprabh (3/8/3) 1/9/12; 2/1/7) tejas = red (1/2/13; 3/8/3) taijas sharira = fiery body (1/5/13; 1/9/6) tejaskaya = fire-bodied beings (1/1/6 (13Taijas-samudghat = Bursting forth of 16); 1/2/8; 1/5/32) some soul-space-points during launching tejasvi = radiant with aura (2/5/12) fire-power (tejoleshya) (2/2/1) tejoleshya = fiery or red hue (1/1/9 (1); Tail-dvar - one of the 24 attributes of 1/2/12; 1/5/36; 3/4/12, 13; 4/10/1) the sense organs (2/4/1) Thiggal-dvar = one of the 24 attributes Tamah-prabha = sixth hell (1/5/11; 2/3/1) of the sense organs (2/4/1) Tamali (3/1/-; 3/2/19-21) Thi-ikkhayenam = end of life due to Tamastamah-prabha = seventh hell conclusion of life-span determining (1/5/1, 11; 2/3/1) karmas; concluding the life. (2/1/54) Tamastamah-prabha prithvi = seventh thilli = chariot or buggy (3/4/5, 10) hell (3/2/3) tijara = fever after a gap of three days Tamralipti city (3/1/-) (3/7/5 (31) Tankan (3/2/15) tikt = bitter (2/1/8) tanmatra = subtle attributes (1/7/17) Tilak = a tree (1/1/12) tanuvaat = ring of rarefied air (1/6/19, Tingichchha koot (2/8/1; 3/2/28) 22, 23; 1/9/5, 16; 2/10/18, 22) Tirthankar (Titthagare) = the religious tap = austerities (1/1/10; 2/5/11, 16, 17, ford-maker 24-26) tiryak = transverse (3/2/8, 9) Tapas (Taapas) = hermit (3/1/26, 34; 3/2/20) Tiryak lok = transverse world (1/6/27; tapta = simmering (1/1/4 (31) 2/10/15, 22; 3/1/17) Taptatapasvi = who has incinerated and tiryakyonik garbh = pregnancy of disintegrated karmas with the animals (2/5/3) simmering heat of austerities (1/1/4 (41) tiryanch = animal (1/2/19) tara = stars (3/1/11; 3/7/4 (11) tiryanch ayushya = life span as nontark = rationality (1/3/14) sentient animals (1/2/21) tarupatan = to die due to fall from a tree tiryanch panchendriya = five sensed (2/1/26) animals (1/1/8; 1/5/34) (566) 414 415 41 41 41 41 41 41 41 41 41 41 41 41 41 41 414 415 41 41 41 41 41 41 41 41 41 41 45 45

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0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 2 45 5555555555555555555555555555555 Tiryanch samsar samsthan kaal = period of rebirth and existence as animals (1/2/14, 15) 45 Tiryanch-asanjni ayushya life span as non-sentient animals (1/2/20, 22) Tiryanchayonik Panchendriya jivas = five sensed animals (1/1/6 [20]) Wan Wan Wan 45 45 45 Tishyak (3/1/13, 54) Tishyak Dev (3/1/14, 16) tras pranis mobile beings (1/6/25) Tras-naadi = the central spine of the Lok occupied space where living beings exist (2/1/5) or Trayastrinshak Devs gods qualified to be priests or ministers (3/1/-) tridand trident (2/1/17, 34) Tridandis (1/2/19) Trigadi= a wooden instrument (2/1/17) trik = intersection of three roods (3/7/7 [3]) three sensed beings (1/2/8; trindriya 2/10/11) Tudiya a divine assembly (3/10/1) Tumba = a divine assembly (3/10/1) Tungika (2/5/-) Turyagati (3/8/3) tvarit (turiya)= fast (3/1/33) Tvaritgati (3/8/3) tyagi renouncer (2/1/37) Tyaktantahpura griha dvar pravesh = their entry to the inner (ladies) quarters of any house never offended anyone (2/5/11) (U) ubhayabhavik = both this and other (1/1/10) ubhayarambhi who commits sin himself as well as inspires others to do so (1/1/9 [1]) ucchara-prasravan (2/1/37) = stool and urine uchchar-prasravan-khel-jalla-singhan parishthapanika samiti = careful disposal of excreta (2/1/37) uchchatva height (2/7/2) uchchhavas inhalation (1/1/6 [1]) uchchholeti = kick or throw leg forward (3/2/32) uchchhrit phaliha inner door-bolts were always raised (2/5/11) uchchhudhasarire who has fondness for his body (1/1/4 [4]) no udaar 3/2/21) udaatt ideal (2/1/46); loud (1/1/5 12])) udadhi water (1/6/25) Udadhi Kumar = a class of divine beings (1/5/3; 3/1/11; 3/7/6 [2]; 3/8/3) Udadhi Kumari (3/7/6 [2]) udagra = progressively enhancing (2/1/46; 3/1/29) udak garbh = pregnancy of water-bodied beings; impregnated water-bodies. (2/5/2, 6) (2/1/21, 46, 48, 49; 3/1/28, 29; udak-matsya section of rainbow (3/7/4 (5)) udakodbhed = mountain stream (3/7/6 [3]) udakotpeel lake (3/7/6 [3]) udayanantar pashchaatkrit = fructified and experienced (1/3/10, 13) uddeshak = lesson uddhrit (uddhuya) billowing speed that causes blowing (3/1/33) udiran = cause fruition of karmas (1/1/6 [1]; 1/3/3) udirana fructify; to push the ripe. karmas towards premature fruition with special efforts (1/1/5 [2]; 1/1/6 (1): 1/3/6, 10) udiranabhavik = tend to mature (1/3/10, 11, 13) udirit intensely inspired (3/3/11) = udirna matured; fructified (1/2/2, 3; 1/3/10, 12; 1/7/22; 1/8/9) ( 567 ) mk********************************* 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955950 45 45 47 55 45 45 Wan 45 455 Wan 45 55 55 Wan Wan Wan

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5555555555555555555555555555555555! Udpaan (Dugdhapaan)-dvar one of the 24 attributes of the sense organs (2/4/1) udvaha = trickling stream (3/7/6 [3]) udvartamaan departing (1/7/5) udvartan departure (1/7/6) udvartanakran = the process of enhancement (1/1/6 [1]) = udvedh depth inside the ground (2/8/1) udvejak restlessness due to separation from loved ones or theft etc. (3/7/5 [3]) udvritta departed (1/7/5) udyotit = illuminates (1/6/2) ugra extremely severe (1/1/4 [3]) Ugratapasvi = a level of severity of austerities difficult for an ordinary person to reach (1/1/4 [4]) = ulkapat = falling of meteors (3/7/4 [5]) upachaya (upachit) to augment the assimilated food with other matter particles (1/1/6 [1]; 1/7/15; 1/9/26, 27); augmentation of karmas; reorganization of karma particles aimed at premature suffering (1/1/6 [1]; 1/3/3, 6) upadhyaya preceptor or teacher of scriptures (1/1/1) upanah = shoes (2/1/17) upapadyamaan = in process of being born (1/7/6) upapat instantaneous birth (1/2/19; 1/10/3; 2/7/2; 2/8/1) Upapat Parvat (3/1/11) Upapat Sabha = divine hall of birth (2/8/1; 3/1/13, 34; 3/2/23) uparaag solar and lunar eclipses (2/9/1) Uparudra (3/7/5 [4]) upasham = pacification (1/3/13) upasham shreni= levels of pacification of karmas (3/3/16) upashant serene (1/6/12; 1/7/22; 1/8/9) (568) Upashantamoha = fondness (3/3/14) having pacified upasthan upward movement (1/4/2) upasthan kriya = endeavour of upward movement (1/4/5) upastirna = enshroud (3/1/3, 4) upayog = intent or sentience (2/10/5, 9); cognition (1/5/6); inclination (1/6/20) Urdhvalok = upper world (2/10/16, 22) Urdhvalok-kandak = unit of time lapse for upward movement or the time taken in traveling upwards to a specific distance (3/2/34) Usasapad a chapter in Prajnapana Sutra (1/1/6 [1]) ushna agitated (3/2/27); heat (4/10/1) ushnabhoot enraged (3/2/27) ushna-yonik = capable of being born in hot conditions (2/5/27) Utkatuk aasan = squatting posture (1/1/4 [3]; 2/1/44) utkrisht (ukkittha) ever accelerating (3/1/33) Utkrisht Muhurt-prithakatva = eight to nine Muhurt (1/1/6 [24]) utpaad birth (1/7/6) utpadyamaan being born (1/7/5) = utpanna (uppanna) = birth; sprouting (1/1/4 [4]); born (1/7/5, 6) utpat parvat = launching mountain (2/8/1; 3/2/28) utpatan take-off (2/8/1) utpatan kaal = upward movement (3/2/37) Utsarpini (1/1/6 [24]; 3/2/14) uttam = lofty (2/1/46) Uttar Nikaya = northern class (3/1/11) Uttaradhyayan Sutra (3/5/14) = cumi*****************************llli! progressive cycle of time.

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44444444444444444444444444444545454545454545 uttarayan and dakshinayan = summer vaikriya sharira = transmutable body; Shand winter solstice (2/9/1) transmuted body (1/5/13; 1/9/6; 2/2/1; uttariya = shawl (2/5/14) 2/6/1) Uttar-kuru = the land of enjoyment vainayik = fruits of ascetic-modesty (1/1/6 (24); 1/2/13) (2/1/34) uttar-vaikriya = secondary transmuted Vairochanas (3/1/10, 11) (1/5/13, 16, 17, 36) Vairochanendra Bali (3/1/10, 11; 3/8/1) uttar-vaikriya rupa = secondary Vaishalik Shravak = a person transmuted forms (3/1/30) profoundly devoted to the words of uttar-vaikriya sharira = secondary Bhagavan Mahavir (2/1/13, 14) transmuted body (1/2/13; 1/5/16; 3/2/32) Vaishraman - Kuber, the Lok-pal of utthaan = inclination to rise north (3/1/27; 3/7/2, 7; 3/8/1, 6; 4/1, 2, 3, 4/2,5) (V) Vaishraman-dev-kayik = family members (3/7/7 [2]) vaarak = amender (2/1/12) vaat = rings of air (1/6/20) Vaishraman-kayik = Samanik gods (3/7/7 [2]) vachan = speech (1/3/14) Vaitarani (3/7/5 [4]) vachan gupti - restraint of speech (2/1/37) Vajra - the weapon of Indra; thunder bolt (2/6/1; 3/2/29-32, 34, 36, 39, 40, 42) vachan samiti = careful speech (2/1/37) Vajrapani (Vajjapanim) - wielder of a vachan yoga = speech association special weapon called Vajra (thunder(1/9/13; 2/6/1) bolt) (3/2/25, 32) vachan-yogi = having associations of vajra-rishabh-narach samhanan = a speech (1/5/24, 25, 27) specific type of constitution of human Vaibhar = a hill (2/5/27) body where the joints are perfect and Vaibhargiri = a hill (3/4/14-16) strongest (1/1/4 (3]) vaihanas maran = to die by hanging Valgu = a celestial vehicle (3/7/3, 7 (1); (2/1/26) 4/1, 2, 3, 4/3) vaikriya = transmutable; transmuted vanakhand = forest strip (2/8/1) (1/5/12; 1/7/11; 1/9/12; 2/1/7; 3/5/14) vanaspatikaya = plant-bodied beings vaikriya labdhi = special power of (1/1/6 (13-16); 1/2/8; 1/5/32) transmutation; endowed with power of Vanavyantar 1 Vanavyantar Deva = transmutation (1/7/19; 3/6/1, 4-6, 9, 10) interstitial gods (1/1/6 (22), 8 (21-24), 12; vaikriya pudgals = transmutable 1/2/11, 19; 1/5/36; 1/8/11; 2/7/1, 2; 3/1/11; particles (3/1/9) 3/2/28; 3/7/7 (2]; 3/8/4) Vaikriya Samudghat = self controlled Varanasi (3/6/1-10) transformation or mutation (1/7/19; 2/2/1; 3/1/3, 4, 9, 30; 3/2/28; 3/4/1-3; Varashisht = a celestial vehicles (3/7/3; 3/5/3, 14) 5 (11) Vaikriya Shakti -- power of varchasvi = influential (2/5/12) transmutation (3/1/9, 11, 12; 3/2/13) vargana = category (4/10/1) 4647445154545454545454545454545454545454545454545454545454545454545454545454545454545454545454554 (569) 241414141414141414141414141414141414141414141414141414141414141414141414

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2595959595955 59595959 9995959595959 555 5 5 5 5 5 555 55551 varna = appearance or colour (2/1/4; 2/3/1; 2/10/6; 4/10/1) vibhang jnana labdhi = endowed with power of pervert knowledge (3/6/1, 4, 5) vibhushan = embellishment (2/8/1) vichikitsa incredulity (1/3/5, 6; 2/1/14, 16) tttttttttttttttttttttttttttttttttttttttttttttt varna rahit = devoid of appearance or colour (2/10/2,5) varsh = area (1/6/20) Vartul Vaitadhya (1/6/27) fi Varun (3/7/2, 6; 3/8/1, 6; 4/1, 2, 3, 4/2, 5; 4/5, 6, 7, 8/1) family members. Varun-kayik Samanik gods (3/7/6 [2]) Vasa-dvar one of the 24 attributes of the sense organs (2/4/1) Varundev-kayik = fi (3/7/6 [2]) vashart maran = to die as a slave, of man, conditions or Jassions (2/1/26) F vastra = apparel (2/10/7) Vasudev (2/9/1) vayu air (1/6/25) Vayu Kumar = a class of divine beings (1/5/3; 3/1/11; 3/7/4 [4]; 3/8/3) Vayu Kumaris (3/7/4 [4]) Vayubhuti vayukaya (3/1/7-11) air-bodied being (1/1/6 [13F161; 1/2/8; 1/5/32; 2/1/6; 3/4/5, 6) fi veda = gender (2/1/8; 2/5/1) vedan to experience the fruits of fructified karmas (1/1/5 [2]; 1/3/3, 13; 1/4/6); experiencing or suffering the consequences (1/1/6 [1]) vedana experience or suffer (1/3/6, 12) Vedana-samudghat Bursting forth of some soul-space-points due to suffering of pain (2/2/1) Vedas (2/1/12) vedika = plateau (2/8/1) F Velamb (3/1/11; 3/8/3) Venudali (3/1/11; 3/8/3) Venudev (3/1/11; 3/8/3) vibhang jnana perverse = false avadhi jnana; knowledge (1/5/23, 36); ignorance related to Avadhi-jnana or pervert Avadhi-jnana (2/10/9) f vichikitsa yukt incredulity (1/3/5) Vichitra (3/8/3) Vichitrapaksh (3/8/3) vidyut - lightening (3/7/4 [5]) Vidyut Kumar a class of divine beings. (1/5/3; 3/1/11; 3/7/4 [4]; 3/8/3) Vidyut Kumaris (3/7/4 [4]) vijnana capacity to discern between acceptable and rejectable (2/5/26) vijnat = comprehended (1/4/6) vikalendriyas = two to four sensed beings (1/1/6 [19]; 1/5/36; 1/10/3) Vikalik a clan of stellar gods (3/7/4 [6]) vikriya = process of transmutation vimaan celestial vehicle vimaan vaas = celestial-vehicular abodes; celestial vehicles (1/2/11; 1/5/5; 3/1/12) vigraha gati oblique movement (1/7/8); 4 reincarnative movement (1/7/7, 8) Vijaya (2/8/1; 4/5, 6, 7, 8/1) vijna (2/1/8) Vindhya (3/2/19) vineet polite (1/6/12) vipul = large (2/1/46; 3/1/28, 29; 3/2/21) vipul tejoleshya great radiant energy or fire power (1/1/4 [3]; 2/5/21) & ! 4 4 = y y Vimanik Vimanik Devs = celestialvehicular; celestial vehicle dwelling gods (1/1/6 [24); 1/2/2; 1/5/36; 2/7/1; 3/1/13) vimatra indefinite or indeterminate y (1/1/6 (13-16]) vinaya ascetic-modesty (2/1/34) vinayasampanna modest (2/5/12) tttttttttttttttttttttttttttttttttttn (570) timitikk*t*************************S**BE 4

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or 55 456 457 456 457 451 45 451 455 456 457 4 44 445 446 447 4454545454545454545454545454545454545454545455 456 457 4541 Vipula = a mountain (2/1/48, 50, 52) viubbhavemane = glowing viradhak = heretic (3/1/52) brightening (3/2/32) Viradhit samyamasamyami viuvvittaye = transmuted (3/4/10) restrained-unrestrained with lapses vivek - discerning capacity or sagacity (1/2/19) (1/9/21, 24) Viradhit samyami = restrained with viyaddhamane = waving around (3/2/32) lapses (1/2/19) vrik = wolf (3/5/12) Viraman-vrats = five minor vows (2/5/11) vyaghat = obstruction (1/1/6 (13-16]) Virasan = a yogic posture (2/1/44) Vyakaran Shastra = grammar (2/1/12) virya = inner potency or energy (1/3/9, vyakhya = elaborations (2/1/17) 10; 1/4/5; 1/8/11; 2/1/48; 2/10/9; 3/1/29); vyanjan = marks (2/1/21) semen (1/7/12) Vyantar Dev = interstitial gods (3/1/3, 11) virya labdhi = endowed with potency (3/6/1, 4-6, 9, 10) vyasan-bhoot = bad habits (3/7/5 (3]); emergencies like famine (3/7/4 (5)) viryaheen = without potency, resolve and valour (1/8/9) vyatikirna = merge (3/1/3, 4; 3/5/3) viryata = potency (1/4/2) vyavadaan = purification of soul by extensive shedding of karmas (2/5/16, virya-vighatak karma = potency 17, 24, 26) impeding karmas (1/8/9) vyavaharnaya = empirical or vish bhakshan = to die by consuming phenomenal or conventional standpoint poison (2/1/26) (1/8/8; 1/9/16; 2/10/8) Vishamayushk samopapannak = with Vyavart (3/8/3) varied life span and simultaneous genesis (1/2/5) vyavasaya = recitation (2/8/1) Vyavasaya-sabha = hall of recitation Vishamayushk vishamopapannak = with (2/8/1) varied life span and staggered genesis (1/2/5) vyavrittabhoji = eating food everyday (2/1/21, 22) vishaya = subject (2/4/1) vyavrittachhadma (viattachhaume) = Visheshavashyak Bhashya (1/1/5 (2)) free of masks of ignorance and vishisht (3/1/11) ambiguities (1/1/4 (2) f Vishisht (Vaashisht) (3/8/3) Vyutkrantipad = name of a chapter in vishkambh parikshep = length, width Prajnapana Sutra (1/10/3) and circumference (2/3/1) vyutsarg = dissociation from the body vistar = length (2/4/1) (1/9/21); to stop activities of the body and rid oneself from fondness for the vitarag = accomplished ascetic (1/8/11; body (1/9/24) 1/10/2); completely detached individual (1/2/12, 3/3/14) vitarag atma = detached soul (3/6/8) (Y) vitaragasamyat = disciplined and yaan = celestial vehicle (3/4/1, 2, 3) detached (1/2/10, 12, 13) yajnopaveet = sacred thread (3/5/8) 457 454 455 456 4541414141414 445 446 44 455 456 455 456 457 41 45 455 456 457 451 455 456 457 454 455 454 455 456 454 455 456 454 455 456 ( 571 ) 444444444444454545454545454545454541414141414141414141415642

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555 55 555 5555 5 555955559555555595959595959 Yajurveda (2/1/12) Yaksh (2/5/11; 3/1/11; 3/8/6) yakshadeept = demonic shapes seen due to lightening (3/7/4 [5]) Yakshagraha = affliction by Yaksh (3/7/5 [3]) Yama (3/7/2, 5; 3/8/1, 6; 4/1, 2, 3, 4/2,5) Yamadev-kayik family members (3/7/5 [2]) Yama-kayik - Samanik gods (3/7/5 [2]) yash fame (3/1/3; 3/6/5, 10); fame in terms of power to acquire many forms (1/7/9) yashasvi famous (2/5/12) yatha-bhaava = (3/6/10) yathakalp according to the code of praxis (2/1/41) yathakarma = based on the nature of acquired karmas (1/4/6) according to the prescribed yathamarg procedure (2/1/41) yathanikaran = based on their parameters of time, place etc. (1/4/6) yathasutra according to the scriptures. (2/1/41) following yathatattva = perfectly fundamentals (2/1/41) yatra (2/1/34) practice of ascetic-discipline yavat distance (1/1/3) yoga association (1/3/9; 1/6/20; 1/10/2); action (1/5/6), association of mind, speech and body (3/3/10) Yojana linear measure equivalent to eight miles (572) yoniboot womb-planted (2/5/6) yoni-shula vaginal pain (3/7/5 [3]) yugantar yoke (2/5/23) yugya = a cart drawn by some one (3/4/5, 10) yupak intermingling of the glow of dusk with that of moon (3/7/4 (51) 55559555595959595959595555955555 5 5 5 5 5 55 5 5 5 5 5

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| pariziSTa-2 AgamoM kA anadhyAyakAla (sva. AcAryapravara zrI AtmArAma jI mahArAja dvArA sampAdita nandI sUtra se uddhRta) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| ke anadhyAyakAla meM svAdhyAya varjita hai| Adi smRtiyoM meM bhI anadhyAyakAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ke anadhyAyoM kA ullekha karate haiN| isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai| jainAgama bhI sarvajJokta, devAdhiSThita tathA svara-vidyA saMyukta hone ke kAraNa, inakA bhI zAstroM meM anadhyAyakAla varNita kiyA gayA hai| sthAnAMga sUtra ke anusAra, dasa AkAza se sambandhita. dasa audArika zarIra se sambandhita. cAra mahApratipadA. cAra mahApratipadA kI pUrNimA aura cAra sndhyaa| isa prakAra battIsa anadhyAyakAla mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana hai Wan AkAza sambandhI dasa anadhyAya 1. ulkApAta-tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra-svAdhyAya nahIM karanA caahie| ma 2. digdAha-jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM Aga-sI lagI hai, taba bhI svAdhyAya nahIM karanA caahie| 3. garjita-bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kre| 4. vidyuta-bijalI camakane para eka prahara paryanta svAdhyAya na kre| kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyut prAyaH Rtu-svabhAva se hI hotA hai| ataH ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jaataa| 5. nirghAta-binA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para do prahara taka asvAdhyAyakAla hai| 6. yUpaka-zukla pakSa meM pratipadA, dvitIyA, tRtIyA ko sandhyA kI prabhA aura candraprabhA ke milane ko yUpaka kahA jAtA hai| ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA caahie| 7. yakSAdIpta-kabhI kisI dizA meM bijalI camakane jaisA, thor3e-thor3e samaya pIche jo prakAza hotA hai vaha + yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA caahie| 8. dhUmikA-kRSNa-kArtika se lekara mAgha mAsa taka kA samaya meghoM kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jalarUpa dhuMdha par3atI hai| vaha dhUmikA-kRSNa kahalAtI hai| jaba taka vaha dhuMdha par3atI rahe, taba taka ke svAdhyAya nahIM karanA caahie| 9. mihikAzveta-zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI ma rahe, taba taka asvAdhyAyakAla hai| pariziSTa (573) Appendix 1###############HHHHHHHHHHHHHHHHHH

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nitttllltmilllktt***********************t 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. har3I, mA~sa aura rudhira-paMcendriya tiryaMca kI haDDI, mA~sa aura rudhira yadi sAmane dikhAI deM, to jaba taka vahA~ se yaha vastue~ uThAI na jAe~, taba taka asvAdhyAya hai| vRttikAra AsapAsa ke 60 hAtha taka ina vastuoM ke hone para asvAdhyAya mAnate haiN| isI prakAra manuSya sambandhI asthi mA~sa aura rudhira kA bhI anadhyAya mAnA jAtA hai vizeSatA itanI hai ki inakA asvAdhyAya sau hAtha taka tathA eka dina rAta kA hotA hai| strI ke mAsika dharma kA asvAdhyAya tIna dina taka tathA bAlaka evaM bAlikA ke janma kA asvAdhyAya kramazaH sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci - mala mUtra sAmane dikhAI dene taka asvAdhyAya hai| 15. zmazAna - zmazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candragrahaNa - candragrahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta svAdhyAya nahIM karanA caahie| 17. sUryagrahaNa- sUryagrahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAyakAla mAnA gayA hai / 18. patana kisI bar3e mAnya rAjA athavA rASTrapuruSa 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 zanaiHzanaiH 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 svAdhyAya karane kA niSedha hai| 29 - 32. prAtaH, 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 cAhie / isa prakAra asvAdhyAyakAla TAlakara dina-rAtri meM cAra kAla kA svAdhyAya karanA caahie| phra pariziSTa (574) - Appendix

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414141414141414141414141414141414141414141414141414 415 456 457 455 456 457 455 456 45 Appendix-2 INAPPROPRIATE TIME FOR STUDY OF AGAMS (Quoted from Nandi Sutra edited by Late Acharya Pravar Shri Atmaram ji M.) 457 45545454545454548 $ 455 456 Scriptures should be studied only at the appropriate time as prescribed in " the Agams. Study of scriptures at a time inappropriate for studies' (anadhyaya 41 kaal) is prohibited. Detailed description of anadhyaya kaal (time inappropriate for studies) is also included in Smritis (the corpus of Sanatan Dharmashastra) like Manusmriti. Vedie 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 kual (time inappropriate for studies) is also included in the scriptures. For example: According to Sthananga Sutra there are thirty two slots of time defined as anadhyaya kaal (time inappropriate for studies)-ten related to sky, ten related to the gross physical body (audarik sharira), four relating to mahapratipada (the date following a specific full moon night), four relating to the date of the said full moon night, and four relating to sandhya (the four junctions of parts of the day, viz. morning, noon, evening and midnight). They are briefly described as follows: 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 45 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). 5 456 457 455 456 45 44 45 46 45 $ $ $ $ 5 451 451 451 455 456 457 45454545454545454545 455565791 454 455 456 457 45454545454 455 456 455 456 | pariziSTa (575) Appendix 5454545 4545454545454545454 455 456 457 41 41 41 451 451 41 41 41 41 41 41 41 41 41

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nimimimilll**************************Y 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 lightening like intermittent glow visible in the sky. This is called Yakshadeepti. As long as such glow is visible in the sky such studies are prohibited. 8. Dhoomika-krishna-The months from Kartik to Maagh are months of cloud formation. During this period smoky fog of suspended water particles is a frequent phenomenon. This is called Dhoomika-krishna. As long as this fog exists such studies are prohibited. 9. Mihikashvet-The white mist during winter season is called Mihikashvet. As long as this exists such studies are prohibited. 10. Raj-udghat-High speed wind causes dust storm. This is called Rajudghat. As long as the sky is filled with dust such studies are prohibited. RELATING TO GROSS PHYSICAL BODY 11-13. Bone, flesh and blood-As long as bone, flesh and blood of five sensed animals are visible and not removed from sight such studies are prohibited. According to the commentator (Vritti) if such things are lying up to a distance of 60 yards the prohibition is effective. This rule is applicable to human bones, flesh and blood with the amendment that the distance is 100 cubits and the effective period is one day and night. The period prohibited for studies is three days in case of a women in menstruation, seven days in case of male-child birth and eight days in case of a female-child birth. 14. Ashuchi-As long as excreta is visible and not removed from sight such studies are prohibited. 15. Smashan-Up to a distance of hundred yards in any direction from a cremation ground such studies are prohibited. 16. Chandra grahan-At the time of lunar eclipse such studies are prohibited for eight, twelve or sixteen hours. 17. Surya grahan-At the time of solar eclipse such studies are prohibited for eight, twelve or sixteen hours. 18. Patan-On the death of a king or some other nationally eminent person such studies are prohibited as long as he is not cremated. Even after that, the period of study is kept limited as long as his successor does not take over. pariziSTa (576) Appendix 5555559

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455 456 457 455 456 457 454545454545455 456 457 458 459 455 456 457 455 456 457 455 456 457 44 45 46 47 48 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 4 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 i Mahapratipada. On all these days such studies are prohibited. 29-32. Sandhya-During the twenty four minutes preceding and following the four junctions of parts of the day, viz. morning, noon, evening and midnight such studies are prohibited. 4 Studies of scriptures or other holy books should be done avoiding all these anadhyaya kaal (time inappropriate for studies). 41 41 45 46 47 46 4545454545$$$$$4545454545454545454545456$1$$ pariziSTa (577) Appendix 45454545454 455 456 457 4554 41 41 41 41 41 41 41 4141414141414141454554545454545454

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vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha (jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke saath| zAstra ke bhAvoM ko udghATita karane vAle bahuraMge citroM sahita) 1. sacitra uttarAdhyayana sUtra mUlya 500/bhagavAna mahAvIra kI antima vaannii| Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa aMgoM kA sArapUrNa vrnnn| eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sdbodh| 2. sacitra dazavaikAlika sUtra mUlya 500/jaina zramaNa kI ahiMsA va yatanAyukta AcAra sNhitaa| jIvana meM pada-pada para kAma Ane vAle vivekayukta, 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 nandI sUtra mUlya 500/matijJAna-zrutajJAna Adi pA~coM jJAnoM kA udAharaNoM sahita vistRta vrnnn| 4. sacitra anuyogadvAra sUtra (bhAga 1, 2) mUlya 1,000/yaha zAstra jainadarzana aura tatvajJAna 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 AcArAMga sUtra (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. sacitra sthAnAMga sUtra (bhAga 1, 2) 1,200/yaha cauthA aMga sUtra 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. sacitra jJAtAdharmakathA sUtra (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| pariziSTa (578) Appendix 5555555555555555555555555555555555559

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8. sacitra upAsakadazA evaM anuttaraupapAtikadazA sUtra mUlya 500/saptama aMga upAsakadazA meM bhagavAna mahAvIra ke pramukha 10 zrAvakoM kA jIvana-caritra tathA unake zrAvaka dharma kA rocaka varNana hai| navama 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| 9. sacitra nirayAvalikA evaM vipAka sUtra mUlya 600/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| vipAka sUtra 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| 5 bhAvapUrNa rocaka kalApUrNa citroM ke saath| sacitra antakRddazA sUtra mUlya 500/AThaveM aMga antakRddazA sUtra meM mokSagAmI 90 mahAn Atma-sAdhaka zramaNa-zramaNiyoM ke tapomaya sAdhanA 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| 11. sacitra aupapAtika sUtra 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 ambaDa parivrAjaka Adi aneka parivrAjakoM kI tapaHsAdhanA kA varNana bhI hai| 12. sacitra rAyapaseNiya sUtra 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 adhyAtmacarcA pratyeka jijJAsu ke lie paThanIya jJAnavarddhaka hai| AtmA aura zarIra kI bhinnatA samajhAne vAle udAharaNoM ke citra bhI bodhaprada haiN| 13. sacitra kalpa sUtra mUlya 500/kalpa sUtra kA paThana, paryuSaNa meM vizeSa rUpa meM hotA hai| isameM 24 tIrthaMkaroM kA jIvana-caritra hai| sAtha hI bhagavAna mahAvIra kA vistRta jIvana-caritra, zramaNa samAcArI tathA sthavirAvalI kA varNana hai| 24 tIrthaMkaroM ke jIvana se sambandhita suramya citroM ke kAraNa sabhI ke lie AkarSaka upayogI hai| 14. sacitra cheda sUtra (dazA-kalpa-vyavahAra) ___ mUlya 600/AcAra-zuddhi ke lie jina AgamoM meM vizeSa vidhAna hai, unheM 'cheda sUtra' kahA gayA hai cheda sUtroM meM AcAra-zuddhi ke sUkSma se sUkSma niyamoM kA varNana hai| cAra cheda sUtroM meM dazAzrutaskandha, bRhatkalpa tathA pariziSTa (579) Appendix

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nimimimimimimimimimimimi********************** 15. sacitra bhagavatI sUtra (bhAga 1 ) mUlya 600/paMcama aMga vyAkhyAprajJapti sUtra 'bhagavatI' ke nAma se adhika prasiddha hai| isameM jIva, dravya, pudgala, paramANu, loka Adi cAroM anuyogoM se sambandhita hajAroM praznottara haiN| yaha vizAla Agama jaina tattva vidyA kA mahAsAgara hai| saMkSipta aura subodha anuvAda va vivecana ke sAtha yaha Agama lagabhaga 6 bhAga meM pUrNa hone kI sambhAvanA hai| prathama bhAga meM kevala 1 se 4 zataka taka tathA 15 raMgIna citroM sahita prakAzita hai| sambhavataH isa sUtra kA prathama bAra aMgrejI meM vistRta anuvAda kiyA jA rahA hai| p p vyavahAra- ye tIna cheda sUtra sabhI zramaNa - zramaNiyoM ke lie vizeSa paThanIya haiN| prastuta bhAga meM tInoM cheda sUtroM kA bhASya Adi ke AdhAra para vivecana hai / aMgrejI anuvAda ke sAtha 15 raMgIna citroM sahita prakAzita hai| O isa prakAra 19 jildoM meM 22 Agama tathA kalpa sUtra 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 haiM / 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 AgamamAlA ke prakAzana meM parama zraddheya uttara bhAratIya pravarttaka gurudeva bhaNDArI zrI padmacandra jI ma. 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 surAnA / aMgrejI anuvAdakarttA haiM zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jaina / pariziSTa (580) phaphaphaphaphaphaphaphaphaphaphapha Appendix

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451 41 41 41 41 41 444 445 45 455 456 457 458 459 454 455 456 45 44 445 44 445 45 IN THE HISTORY OF JAIN LITERATURE BEGINNING OF A NEW ERA OF KNOWLEDGE FOR THE FIRST TIME IN THE WORLD 456 457 458 459 (Jain Agams published with free flowing translation in Hind and English. Also included are multicoloured illustrations vividly exemplifying various themes contained in scriptures) 54 455 456 455 1. Illustrated Uttaradhyayan Sutra Price Rs. 500/The last sermon of Bhagavan Mahavir. Essence of the ideal way of life and path of liberation based on philosophical knowledge contained in all Angas. The pious discourse encapsulating complete Jain conduct, philosophy and principles. 2. Illustrated Dashavaikalik Sutra Price Rs. 500/The simple rule book of ahimsa and caution based Shraman conduct rendered vividly with the help of multicoloured illustrations. Useful at every step in life, even of common man, as a guide book of good behaviour, balanced conduct and norms of etiquette, food and speech. Illustrated Nandi Sutra Price Rs. 500/All enveloping discussion of the five facets of knowledge including Mati jnana and Shrut-jnana. 4. Illustrated Anuyogadvar Sutra (Parts 1 and 2) Price Rs. 1,000/ This scripture is the key to understanding Jain philosophy and metaphysics. Besides philosophical topics like Naya, Nikshep and Praman it contains discussion about hundreds of other subjects including mathematics, astrology, music, poetics, ancient scripts and weights and measures. The complexity and volume of this could be covered only in two volumes. 5. Illustrated Acharanga Sutra (Parts 1 and 2) Price Rs. 1,000/ This is the first among the eleven Angas. It contains lucid description of ahimsa, 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 about ascetic conduct and praxis form the second part. Both parts contain 15 multi-coloured illustrations on a variety of historical and cultural themes. 44 455 456 457 454545454545454545454545454545454545454545454 455 456 455 456 457 455 456 457 4 pariziSTa (581 ) Appendix 44 41 41 41 41 41 41 41 41 41 441 441 441 44444444444444454695644

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5555555555555555555555555559 6. Illustrated Sthananga Sutra (Parts 1 and 2) Price Rs. 1,200/This is the fourth Anga Sutra. Compiled in its unique numerical placement style, this scripture is a voluminous work containing information about scriptural knowledge, science, astrology, geography, mathematics, history, ethics, conduct, psychology, judging man and hundreds of other topics. The free flowing translation and elaboration make the contents easy to understand and edifying even for common readers. 7. Illustrated Jnata Dharma Katha Sutra (Parts 1 and 2) Price Rs. 1,000/ Famous inspiring and enlightening religious tales, allegories and incidents told by Bhagavan Mahavir presented with attractive colourful illustrations. This works makes the abstract philosophical principles easy to understand. This is the sixth Anga complete in two volumes. 8. Illustrated Upasak Dasha and Anuttaraupapatik Dasha Sutra Price Rs. 500/This book contains the seventh and the ninth Angas. The seventh Anga, Upasak Dasha, contains the stories of life of ten prominent Shravak disciples of Bhagavan Mahavir with a special emphasis on their religious conduct. The ninth Anga Anuttaraupapatik Dasha contains thrilling description of the lofty austerities and meditation done by thirty three. specific ascetics. With colourful illustrations. 9. Illustrated Niryavalika and Vipaak Sutra Price Rs. 600/Niryavalika has five Upangas that contain the story of the birth of king Kunik, a devout disciple of Bhagavan Mahavir. This also contains the thrilling and illustrated description of the famous Mahashilakantak war between Kunik and Chetak, the president of the republic of Vaishali. Besides these it also has life-stories of many Shramans and Shramanis of the lineage of Bhagavan Parshva Naath. Vipaak Sutra contains the description of the extremely bitter fruits of ignoble deeds. This touching description inspires one towards noble deeds like charity and austerities the fruits of which have been lucidly described in its second section titled Sukha-vipaak. The colourful artistic illustrations add to the attraction. 10. Illustrated Antakriddasha Sutra 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. pariziSTa (582) 555555555555555555 Appendix

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BS*********************t****5*5*5*55E 55555555555555555555555555555555555555 11. Illustrated Aupapatik Sutra This the first Upanga. This contains lucid and poetic description of numerous topics including king Kunik's preparations to go to pay homage to Bhagavan Mahavir, Bhagavan's sermon and establishment of the religious order. This also contains the description of austerities observed by Ambad and many other Parivrajaks. 12. Illustrated Raipaseniya Sutra 13. Illustrated Kalpa Sutra This is the third Upanga. It provides an interesting and edifying reading of the discussions between Acharya Keshi Kumar Shraman and the antireligious king Pradeshi on topics like soul, next life and rebirth. This dialogue turned him into a great religionist. The illustrations of the examples showing the difference between soul and body are also instructive. 14. Illustrated Chheda Sutra (Dasha-Kalp-Vyavahar) 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. Price Rs. 500/ Price Rs. 600/ The Agams that contain special procedures for purity of conduct are called Chheda Sutra. These Sutras enumerate subtle rules for purity of conduct. Of the four Chheda Sutras three should be specially read by all asceticsDashashrut-skandh, Brihatkalpa and Vyavahar. This edition contains. these three Chhed Sutras with elaboration based on commentaries (Bhashya) and other works. It also includes English translation and 15 multicolour illustrations. pariziSTa Price Rs. 500/ 15. Illustrated Bhagavati Sutra (Part 1) Vyakhya Prajnapti, the fifth Anga, is popularly known as Bhagavati. It contains thousands of questions and answers on various topics from four Anuyogas, such as soul, entities, matter, ultimate particle and universe. This voluminous Agam is an ocean of Jain metaphysics. With simple translation and brief elaboration it is expected to be completed in six Appendix (583) ttttttttttpuu*********************** 5555555555555555555555555555555555 Wan Wan Wan 45 Wan Wan Wan Wan Wan Price Rs. 600/- Wan Wan 45 5

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45454545454545455 455 456 457 455 456 457 45645646456 457 458 455 456 45 46 457 455 456 457 455 456 457 41 41! volumes. This first volume contains only one to four Shataks and 15 illustrations. This is probably for the first time that a comprehensive English translation of this Agam is being published. Thus till date 22 Agams and Kalpa Sutra have been published in 19 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 M. His team includes renowned scholar Shri Srichand Surana as associate editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, as English translators. pariziSTa (584) Appendix 57 455 456 457 455 456 457 45 154 155 1954 1955 456 457 455 456 457 455 456 457 458 455 456 457 455 456 457 451 455 456 4

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bhukta prahINa (naSTa) calamAna calita udIrNa chinna gaNadhara gautama bhinna Ata bhagavAna kI zaraNa letA camarendra asura kumAroM dvArA indra banane kI prArthanA vikarAla rUpa dhArI asurarAja saMthArA meM ta laiduce or in Use Only

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skandaka vara gautama pravartaka zrI amara muni khAlI indra siMhAsana prastuta sUtra ke sampAdaka zrI amara muni jI, zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta haiN| jinavANI ke parama upAsaka gurubhakta zrI amara muni jI kA janma vi.saM. 1993 bhAdavA sudi5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrATa zrI AtmArAma jI mahArAja kI caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnuziSya bhaNDArI zrI padmacandra jI mahArAja ko isa ratna ko tarAzane/saMvArane kA dAyitva sauNpaa| gurudeva zrI bhaNDArI jI mahArAja ne amara ko sacamuca amaratA ke patha para bar3hA diyaa| Apane saMskRta-prAkRta-Agama-vyAkaraNa-sAhitya Adi / kA adhyayana karake eka ojasvI pravacanakAra, tejasvI dharma-pracAraka tathA jaina Agama sAhitya ke adhyetA aura vyAkhyAtA ke rUpa meM jaina samAja meM prasiddhi prApta kii| ApazrI ne bhagavatI sUtra (4 bhAga), praznavyAkaraNa sUtra (2 bhAga), sUtrakRtAMga sUtra (2 bhAga) Adi AgamoM kI sundara vistRta vyAkhyAe~ kI haiN| Pravartak Shri Amar Muni The editor-in-chief of this Sutra, is a brilliant ascetic affliated with Shri Vardhaman Sthanakuasi Jain Shraman Sangh. 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 grand-disciple, 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. pravartaka zrI amara muni anal Use Only

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sacitra ii dazavaikAlika sUtra zrI. mAhuti anuyogadvArasUtra U Anuyog-dvar Sutra aMnuyogadvAra sUtra ISTRATI amAla tarAdhyayana Illustrated Anuyog-dvar Sutra Dne e-Charorisa rApAlaka zrI mAra gati SRI NANDI SUTRA sA -COLD yasakA tatta AcArAMgasUtra ACHARANGA SUTRAO zAlayakA Veuariuatable pAsA basA evaM pAnikAzA CJ prayatAki amara Shailo pasak Dasha and Angttaraupapatik Dasha Sutra HADRA AcArAMga Illustrated Acharnga Sutra STHANANGA SUTRA KALPASUTRA sacitra sacitra jJAtAdharmakathAkA sUtra jJAtAdharmakathAta sUtra Illustrated SANA QITCHCRA zrI amara muni ILLUSTRATED bhI amara ani Jnata Dharma Kathanga Sutra Jnata Dharma Kathanga Sutra zrI amara muni SHRI AMAR MUNI SHRIMARNINNEL apadaka amara muni SRI AMAR NUNI sacitra nirayAvalikA vipAka sUtra evaM savitra rAyapaseNiya sUtra sacitra zrI chada sacitra aupapAtika sUtra ILLUSTRATED AUPAPATIK SUTRA, sajA "RAI-PASENIYA.SUTRA Shima (dazA kApalyA pravartaka mI amara muni ILLUSTRATED NIRAYAVALIKA VIPAAK SUTRA ILLUSTRATED Shri Chhet Sutra AND Published by Padma Prakashan Padma Dham, Narela Mandi, Delhi-110040 Distributors Shree Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra-282002 Phone: (0562)2851165 For Private &Personal use only