Agam 05 Ang 05 Bhagvati Vyakhyaprajnapti Sutra Part 03 Sthanakvasi

Author(s): Amarmuni, Shreechand Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002904/1

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varivakAzavira mApana abhAtara bhagavAna pArzvanAtha kI paramparA ke zramaNa gAMgeya bhagavAna mahAvIra se pucchA karate hue he bhagavan / jIva saantara upajate hai| yA nirantara? bhaNDukAAzAvika mAmI-bhAta mitra pramANa gAMgeya / sthAvara nirantara upajate haiM aura cyavate haiM aura zeSa jIva donoM prakAra se upajate cyavate haiN| mAzI mAmA pAliniyA manaSyaAzAyina mAmaya bhadAI dvArapramANa TKARIzArAmavaramavArakA dAsInatamyAgata evamvIkAe -gaDaciyA parimArjaka Adi kA kAzIvita kAzIvicA saMjI-tiyaca patiko zrInimasamyAma malakhana savAja AThauM devalIkRtika bAbAda minda badamaka 0 sacitra zrI bhagavatI sUtra pravartaka zrI amara muni ILLUSTRATED SHRI BHAGWATI SUTRA Pravartak Shri Amar Muni

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prastuta pustaka zrI bhagavatI sUtra jaina AgamoM meM sarvAdhika mahattva prApta vizAlakAya Agama kA nAma hai zrI bhagavatI sUtra / 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, pudgala 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 pravarttaka zrI amara muni jI ma. 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| prathama tathA dvitIya bhAga pUrva meM prakAzita ho cuke haiN| jisameM prathama zataka se AThaveM zataka ke prathama uddezaka taka kA samAveza hai| isa tRtIya bhAga meM AThaveM zataka ke dvitIya uddezaka se naveM zataka taka liyA gayA 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 obsours 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 numberous 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. bhagavAna mahAvIra ne jina zAzvata satya siddhAntoM kA pratipAdana kiyA, ve Aja ke vaijJAnika yuga meM sarvAdhika prAsaMgika hai| jaise- kisI bhI vastu ko sarvAMga dRSTi se 'samajhane ke lie anekAntadRSTi aura usakA samyak svarUpa kathana karane ke lie naya-nikSepa kI sApekSika syAdvAda vacana-praNAlI / # dharma, adharma, jIva, ajIva, pudgala-svarUpa, paramANu, lezyA, tapa-vidhAna, gati-sahAyaka dravya dharmAstikAya, kAlacakra-parivartana kA varNana, karma-siddhAnta, vanaspati meM jIva, paryAvaraNa, manovargaNA kA svarUpa, vibhinna jIva yoniyA~ Adi viSayoM meM ho rahe jIva-vijJAna va bhautikavijJAna sambandhI adhunAtana anusaMdhAna ina sabakI satyatA siddha karate haiN| # bhagavAna mahAvIra ke ina zAzvata siddhAntoM ko unhIM kI bhASA va pratipAdana zailI meM par3hane-samajhane ke lie sacitra bhagavatIsUtra, mUla ardhamAgadhI, hindI tathA aMgrejI anuvAda ke sAtha Apake hAthoM meM prastuta hai / The eternal and true principles Bhagavan Mahavir propagated are completely relevant in the modern scientific world. One example is the non-absolutistic viewpoint (Anekantavaad) to fully understand a thing and the relative methodology of Syadvad using naya and nikshep (standpoint and attribution) to realistically describe a thing. Virtue, vice, soul, non-soul, matter and its form, ultimate particle, soul complexion, codes of austerity, entity of motion, time-cycle and its changes, theory of karma, life in plants, environment, classification of mind and its activities, different genuses of life are being confirmed and authenticated by the latest researches in biology and physics. We place in your hands Illustrated Bhagavati Sutra (original Ardhamagadhi text with Hindi and English translations, elaboration and multicolored illustrations) to enable you to read and understand these eternal principles of Bhagavan Mahavir in his own language and style.

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catra zrI bhagavatI sUtra / Aga 3) pravartaka zrI amara muni LLUSTRATED HRI BHAGWATI SUTRA Pravartak Shri Amar Muni PART 3 For Private & P olar Use Only www.jinelbrary.org

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saprema bheMTa sAdara bheMTa SIODon jaya Atma One 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 :padamaprakAzana 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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55555555555))))))))))))))))))))) | paMcama gaNadhara bhagavat sudharmA svAmI praNIta paMcama aMga sacitra zrI bhagavatI sUtra (vyAkhyAprajJapti) (tRtIya khaNDa) [ mUla pATha, hindI-aMgrejI bhAvAnuvAda, vivecana tathA raMgIna citroM sahita 0 pradhAna sampAdaka jainadharma divAkara adhyAtma yugapuruSa pravartaka zrI amara muni jI mahArAja 0 saha-sampAdaka 0 zrI varuNa muni 'amara ziSya' zrIcanda surAnA 'sarasa' . prakAzaka padma prakAzana, padma dhAma, narelA maNDI, dillI-40 Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$

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phra uttara bhAratIya pravarttaka gurudeva bhaNDArI zrI padmacandra jI ma. sA. dvArA samprerita sacitra AgamamAlA kA tevIsavA~ puSpa 0 sacitra zrI bhagavatI sUtra (vyAkhyAprajJapti) (tRtIya khaNDa) pradhAna sampAdaka : jainadharma divAkara adhyAtma yugapuruSa pravarttaka zrI amara muni jI mahArAja - saha-sampAdaka : zrI varuNa muni 'amara ziSya' zrIcanda surAnA 'sarasa' saMjaya surAnA aMgrejI anuvAdaka : surendra botharA, jayapura prathamAvRtti : vi. saM. 2065, kArtika IsvI san 2008, navambara citrAMkana : DaoN. triloka zarmA prakAzaka evaM prApti-sthAna : padma prakAzana padma dhAma, narelA maNDI, dillI- 110040 mudraka evaM vitaraka : saMjaya surAnA zrI divAkara prakAzana A-7, avAgar3ha hAusa, ema. jI. roDa, AgarA - 282002 phona : 0562 - 2851165, mo. : 9319203291 0 mUlya : chaha sau rupayA mAtra (600 /- rupaye) (c) sarvAdhikAra : padma prakAzana, dillI Website: /http/jainvision.com E-mail: padamprakashan@gmail.com tmimittmimimimitmi****************tmimimimittmillli ba 255555595555555555955 5 5 5 55955555555 5 2

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555555555555555555555555555555555555 THE FIFTH ANGA WRITTEN BY THE FIFTH GANADHAR SHRI SUDHARMA SWAMI ILLUSTRATED SHRI BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) (THIRD VOLUME) Original text with Hindi and English translations, elaboration and multicoloured illustrations EDITOR-IN-CHIEF O Jain Dharma Diwakar Adhyatma Yugapurush Pravartak Shri Amar Muni ji Maharaj ASSOCIATE-EDITOR Shri Varun Muni "Amar Shishya" Srichand Surana 'Saras' PUBLISHERS * PADMA PRAKASHAN, PADMA DHAM, NARELA MANDI, DELHI-40 555555555555555555555555555

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25555 5 5 5 5 5 55 55 55555555 5 5 55 5 5 5 5 5 5 5952 555555555555555555555555 Wan The twenty-third number of the Illustrated Agam Series Inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. # ILLUSTRATED SHRI BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) (Third Volume) Editor-in-Chief Jain Dharma Diwakar-Adhyatma Yugapurush Pravartak Shri Amar Muni ji Maharaj Associate-Editor Shri Varun Muni "Amar Shishya" Srichand Surana 'Saras' Shri Sanjay Surana English Translator Surendra Bothara, Jaipur First Edition Kartik, 2065 V. November, 2008 A. D. Illustrations Dr. Trilok Sharma Publishers and Distributors Padma Prakashan Padma Dham, Narela Mandi, Delhi-110040 Printers & Distributors Sanjay Surana Shree Diwakar Prakashan, Agra A-7, Awagarh House, Opp. Anjna Cinema, M. G. Road, Agra-282 002. Ph. (0562) 2851165, Mob.: 9319203291 Price Six Hundred Rupees only (Rs. 600/-) Copyright: Padma Prakashan, Delhi Website: /http/jainvision.com E-mail: padamprakashan@gmail.com 55555555555555555555555555555555555550 55555555555 Wan Wan

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6003000 0000000000 5000000 doooo / yKH,BGRIRGii pravartaka ananta upakArI pUjya gurudeva bhaNDArI zrI padamacanda jI mahArAja kI puNya smRti meM sAdarasavinayabheMTa 600000 0000000 6000000000 pravartaka amara muni Jain Education Internal For Private Use Only

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zruta sevA meM samarpita gurubhakta lA. zrI phakIracanda jI jaina mAnasA zrI zAmalAla jI jaina zAstrI nagara, dillI zrI abhayakumAra -reNujaina kohATa inkleva, dillI zrI virendrajI-nIrU agravAla ravannA maNDI zrI anila jI-maMjU jaina vizvA apArTamenTa, dillI

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Agama prakAzana ke AdhAra staMbha zrI trilokacandajI-vidyAvatI jaina (kasUra vAle) ludhiyAnA zrI ugrasaina jI- sundarI devI jaina viveka vihAra, dillI zrI jayabhagavAna jI-vidyAdevI jaina yojanA vihAra, dillI zrI subhASacanda jI-zazi jaina viveka vihAra, dillI zrI suzIla kumAra jI- kauzalyA devI jaina yojanA vihAra, dillI E Vasterndhalue Only

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Agama prakAzana meM sahayogI gurubhakta sva. zrI durgAcaraNa jI-svarAjavatI jI goyala maNDI goviMdagar3ha zrI suMdarapAla jI-nIrU jaina maMDI goviMdagar3ha, paMjAba zrI ajaya jI-svAtI jaina rohiNI, dillI zrI AnaMda jI-upAsanA jaina pAnIpata zrI subhASacanda jI-sulocanA jaina huDDA kaoNlonI, pAnIpata

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*******************************5 prakAzakIya AdhyAtmika jagata meM jainAgama kA vaiziSTya sarvavidita hai| jainAgama sarvajana hitAya hai| yaha prANImAtra ko satpatha para le jAte hue sAtvika va AdhyAtmika jIvana jIne kI preraNA pradAna karatA hai| yaha parama prasannatA kA prasaMga hai ki jainAgama ke gyAraha aMgoM meM pA~caveM aMgasUtra' bhagavaI' (viyAhapaNNatti) (vyAkhyA prajJapti) kA tIsarA khaNDa sacitra aMgrejI - hindI bhASAntara ke sAtha Apake hAthoM meM hai / satraha varSa pUrva hamane sacitra hindI evaM aMgrejI bhAvAnuvAda ke sAtha AgamoM ke prakAzana kA jo bhAgIrathI kArya prArambha kiyA thA, vaha aba apane lakSya ke nikaTa pahu~catA huA dikhAI de rahA hai| yaha sacitra AgamamAlA kA teIsavA~ puSpa hai| aba taka isake antargata caubIsa sacitra Agama va kalpasUtra prakAzita ho cuke haiN| san 2005 meM bhagavatI sUtra kA prathama bhAga ( zataka 1 se 4 taka) aura san 2006 meM dvitIya bhAga (zataka 5 se 7 va 8veM zataka ke prathama uddezaka taka) prakAzita huA thaa| aba isa tRtIya bhAga meM zataka 8 ke dvitIya uddezaka se sampUrNa naveM zataka taka kI sAmagrI gumphita hai| agale tIna bhAgoM meM isa vizAla Agama ko sacitra prastuta kara ise sampUrNa karane kA sArthaka prayAsa rahegA / parama pUjya gurudeva rASTrasaMta bhaNDArI zrI padmacandra jI ma. sA. ke AzIrvAda aura prabala preraNA se AgamoM ke marmajJa sAhitya samrATa pravarttaka zrI amara muni jI ma. sA. zruta sevA ke isa mahAna kArya meM apane sampUrNa manoyoga se samarpita haiN| unake jIvana kA lakSya hai ki vIra prabhu kI yaha pAvana vANI jana-jana taka pahu~ce, isalie unhoMne AgamoM ke aMgrejI anuvAda aura citraNa kA yaha abhinava evaM aitihAsika kArya samyak zrama ke sAtha susampanna kiyA hai| aba sarvatra isa mahat kArya kI prazaMsA hone lagI hai| jaina sAhitya ke itihAsa meM sacitra Agama prakAzana kA yaha prathama prayAsa hai| sacitra Agama prakAzana ke isa kArya meM gurudeva ke aMtevAsI ziSya yuvA manISI Agama rasika zrI varuNa muni jI ma. bhI samabhAgI bane hue haiN| saha-sampAdaka meM sAhityakAra zrI saMjaya surAnA aura aMgrejI anuvAda meM zrI surendra kumAra jI botharA bhI anavarata zrama kara rahe haiN| citrakAra zrI triloka zarmA kA sahayoga bhI smaraNIya hai| aneka udAramanA gurubhaktoM ne sadA kI bhA~ti hI apane parizrama se arjita artha kA bahuta hI zraddhApUrvaka samarpaNa kara jinavANI ke prati anurAga aura gurubhakti kA jo pradarzana kiyA hai, vaha vastutaH zlAghanIya va anukaraNIya hai| hama aise jinavANI bhaktoM ke prati sadbhAvanA vyakta karate haiN| (5) 555555555 - mahendrakumAra jaina adhyakSa : padma prakAzana, dillI

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Publisher's Note 454 455 456 455 456 457 455 456 457 454 455 454 455 456 457 452 It is a well-known fact that Jain Agams occupy a unique status in the spiritual world. This corpus of Jain scriptures is for the benefit of all. It directs every living being towards the noble path and inspires them to lead a pious and spiritual life. It is a matter of great joy that the third volume of Bhagavai (Viyahapannatti), the fifth among the eleven Angas in Jain Agams, duly translated in Hindi and English and with illustrations, is in your hands. The Herculean mission of publication of Illustrated Agams with Hindi and English translations launched by us seventeen years back now appears to be nearing its goal. This is the 23rd book of the Illustrated Agam Series. Till date we have published twenty-four Illustrated Agams along with Kalpa Sutra. In 2005 the first volume of Bhagavati Sutra (Shatak 1 to 4) was published and in 2006 came the second volume (Shatak 5 to 7 and first Uddeshak of Shatak 8). Now in this third volume we have included from Uddeshak 2 of Shatak 8 to complete Shatak 9). We are trying to complete this voluminous Agam in three forthcoming volumes along with translations and illustrations. With blessings of late Gurudev Uttar Bharatiya Pravartak Bhandari Shri Padma Chandra Ji M. this mission of service to the scriptures is getting complete, earnest and devout attention of the profound scholar of Agams, Sahitya Samrat Pravartak Shri Amar Muniji M. The goal of his life is to ensure that the pious sermon of Bhagavan Mahavir reaches the masses. And for this he has accomplished with great fervor and hardship this new and historic task of embellishing the original texts and Hindi translation with English translation and illustrations. Now this important work is drawing praise everywhere. In the history of Jain literature this is the first effort of publication of Illustrated Agams Pujya Gurudev's able disciple, youthful scholar and devout researcher of Agams, Shri Varun Muni shares the responsibility of publication of Agams. We are getting continued assistance of contributing scholars like Shri Sanjay Surana in editing, and Shri Surendra Kumar ji Bothara in English translation. As in the past Shri Trilok Sharma has done the illustrations. We are, indeed, indebted to them. As always, many generous devotees have displayed their earnest devotion for the Guru and love for the Jinavani by their financial contribution from their hard earned wealth. This gesture is laudable and worth emulating. Our well wishes for such devotees of Jinavani. 44 445 455 456 457 455 456 457 454 455 456 454545454545454545454545454545454555 5454545454545454545454545454545454545454 455 456 457 455 45 Mahendra Kumar Jain President : Padma Prakashan 54 455 456 (6) B$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$40

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prAgRvaktavya zramaNa bhagavAna mahAvIra svAmI ne apane kevalajJAna rUpI mahAsAgara meM se bahuta se bahumUlya ratna hameM virAsata meM diye haiM, unameM se sabase vizAla aura atulanIya ratna hai'zrI bhagavatI suutr'| mUlata: bhagavAna dvArA prarUpita bAraha aMgoM meM dRSTivAda sabase vizAlatama aura gahanatama aMga hai para samaya ke sAtha isakA sampUrNa viccheda ho gyaa| zeSa gyAraha aMgoM meM se vartamAna meM bhagavatI sUtra kI sAmagrI adhikAdhika upalabdha hai| bhagavatI sUtra meM carcita viSaya bahuta gahana evaM gambhIra haiN| inako samajhane ke lie naya, nikSepa va pramANa Adi kA jJAna honA Avazyaka hai| jaina darzana ko vizeSa rUpa se tathA tAtvika dRSTi se samajhane ke lie bhagavatI sUtra kA adhyayana-anuzIlana mahatvapUrNa hai| yaha sUtra jitanA vizAla hai, utanA hI durUha bhI hai| yaha Agama zruta jJAna kA vizAla mahAsAgara hai| isameM dravyAnuyoga, caraNakaraNAnuyoga, gaNitAnuyoga aura dharmakathAnuyoga-ina cAroM anuyogoM kA adbhuta samanvaya draSTavya hai| vastuta: yaha jinavANI ke rahasyoM ko samajhane aura samajhAne kI kuMjI hai| isa sUtra se sambandhita viSaya-sAmagrI prathama bhAga kI prastAvanA meM savistAra varNita hai| ataH yahA~ usakA punarAvartana apekSita nahIM hai| prathama bhAga meM isa sUtra ke zataka 1 se 4 taka tathA dvitIya bhAga meM zataka 5 se 7 va 8veM zataka ke prathama uddezaka taka kA varNana pUrva prakAzita hai| aba tIsarA bhAga jisameM 8veM zataka ke dUsare uddezaka se 9veM zataka ke 34 uddezaka (9vA~ zataka sampUrNa) vyavahRta haiM, Apa sabake samakSa prastuta hai| 8veM zataka ke prArambha meM dADha meM hone vAle viSa arthAt AziviSa labdhi kina-kina jIvoM meM kitanI kSamatA vAlI hotI hai, isakA vizada varNana hai| tatpazcAt pA~ca jJAna aura jIvoM kI jJAnalabdhi savistAra varNita hai| saMkhyAta, asaMkhyAta, ananta jIva vAle vRkSa ke bheda tathA kAyikI Adi pA~ca kriyA jIva ko kaise lagatI haiM, isakA kathana bhI sundara DhaMga se vivecita hai| pA~caveM uddezaka meM zrAvaka ke 12 vratoM ke 49 aura 735 bhaMgoM kA vistRta varNana parilakSita hai| chaThe uddezaka meM zramaNoM ko AhAra dAna kA phala batAyA gayA hai| saptama uddezaka meM Shan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (7) 5555555555555555555558 9 55

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19955453 35555555555555555555))))))))) anyatIrthika sAdhuoM se saMvAda karate sthavira sAdhuoM kA varNana abhivyakta hai, jo anyatIrthikoM ko niruttara karake jainadharma kI zreSThatA aura sarvoparitA siddha karate haiN| navama uddezaka meM sAdi-anAdi, prayoga-vilasA Adi baMdha ke bheda-prabheda savistAra darzAye gaye haiN| jyotiSI-vaimAnika deva, karma prakRti, jJAna,darzana, cAritra kI ArAdhanA aura kArmaNa vargaNAoM ke viSaya ke sAtha AThavA~ zataka pUrNa hotA hai| isa prakAra AThaveM zataka meM sRSTivAda, jJAna, sUkSma parimANu vijJAna evaM karma ke aneka siddhAntoM kA varNana huA hai| 9veM zataka meM prathama do uddezakoM meM jambUdvIpa va jyotiSka devoM kA saMkSipta varNana hai| phira lavaNa samudra meM thor3e-thor3e aMtara para rahe 28 antarvIpa (yugalika manuSyoM ke kSetra) 28 uddezakoM meM vyavahata haiN| kevalI kI vANI sune binA hI kevalI hone vAle 'asoccA kevalI' kA bhI sarasatA aura saralatA ke sAtha 31veM uddezaka meM varNana huA hai| battIsaveM uddezaka meM bhagavAna pArzvanAtha kI paramparA ke Rju prAjJa gAMgeya aNagAra kA bhagavAna mahAvIra se milana, unakI jijJAsA kA samAdhAna, bhagavAna mahAvIra ke pAsa dIkSA aura aMta meM mokSa gamana / tetIsaveM uddezaka meM bhagavAna mahAvIra ke prathama mAtA-pitA RSabhadatta aura devAnaMdA kA bhagavAna ke pAsa AnA, dIkSA lenA aura aMta meM mokSa jAnA va jamAlikumAra, jamAli aNagAra, unakI mithyA prarUpaNA, ugra tapazcaryA aura aMta meM kilviSI devoM meM utpatti abhidarzita hai| ina sabhI kathAoM kA rocaka, vistRta aura hRdaya sparzI varNana 9veM zataka meM parilakSita hai| mUla sUtra pATha ke bhAvAnuvAda ke sAtha jahA~-jahA~ AvazyakatA huI, vahA~-vahA~ saMkSipta vivecana bhI hamane kiyA hai| kyoMki aise bahuta se durUha viSaya haiM jinakA vivecana honA Avazyaka hai, binA isake pAThakavRnda usa viSaya ko samajha pAne meM prAyaH asamartha hote haiN| AgamakAra ne aneka sthAnoM para prajJApanAsUtra kA sandarbha dekhane kI sUcanA dekara sAmagrI ko bahuta hI saMkSipta karane kA satprayAsa kiyA hai| kintu hamane prajJApanAsUtra kA vaha aMza bhI sAra rUpa meM yahA~ prastuta kara diyA hai, itanA hI nahIM mahatvapUrNa viSayoM ko viSayAnurUpa raMgIna bhAvapUrNa citroM ke mAdhyama se samajhAne kA bhI suprayAsa kiyA gayA hai| AzA hai pAThakoM va svAdhyAyiyoM ke lie ye citra parama upayogI siddha hoNge| yahA~ hama eka bAta kahanA cAhate haiM ki bhagavatI sUtra jJAna kA vizAla bhaNDAra hai| sujJa pAThaka isakA svAdhyAya gambhIratA se kreN| yadi koI viSaya-vivecana Adi par3hane ke 955555555555555555555555555555555555555555558 (8)

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95 ) )))))5555555555 pazcAt bhI samajha meM nahIM Ae to gItArtha saMtoM kI sevA meM jAkara usako bhalI-bhA~ti samajhane kA prayAsa kreN| isake vivecana meM hamAre dvArA pUrva meM kiye gaye bhagavatI sUtra ke vivecana ke adhikAdhika aMza liye gaye haiM, sAtha hI paNDita zrI ghevaracanda jI zAstrI kA hindI vivecana bhI bahuta upayogI banA hai| isa Agama meM Aye huye mahattvapUrNa zabdoM kA aMgrejI pAribhASika zabda-koSa pariziSTa rUpa meM prastuta kiyA gayA hai, jo Adhunika yuvA pIr3hI ke lie vizeSa mahattvapUrNa pramANita hogA, aisA hamArA vizvAsa hai| hamAre parama zraddheya, parama vaMdanIya gurudeva u. bhA. pravartaka rASTrasaMta bhaMDArI zrI padmacaMdra jI ma. sA. kA AzIrvAda paga-paga para hamArA sambala rahA hai| hama una parama upakArI gurudeva ke prati vinayAvanat haiN| AzA aura vizvAsa hai ki aMgrejI anuvAda ke sAtha yaha sacitra bhagavatI sUtra aneka dRSTiyoM se navInatA lie sabake liye upayogI siddha hogaa| isake saMpAdana Adi meM sadA kI taraha hamAre ziSya zrI varuNa muni, sva. zrIcanda jI surAnA 'sarasa' ke suputra zrI saMjaya surAnA evaM aMgrejI anuvAdaka zrI surendra jI botharA ne pUrNa sahayoga diyA hai| isI prakAra isake prakAzana meM bhI jina gurubhaktoM ne udAra hRdaya se artha-sahayoga pradAna kiyA hai, una sabako hama hArdika sAdhuvAda dete haiN| -pravartaka amara muni jaina sthAnaka, rAyakoTa (9) 95555)))) )) )) )) ) ) )) ) )) ))))) )

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4141414141414141414141414141414141414141414141414141414141414145454545455 455 456 457 455 456 458 Preface 651445455 456 457 454 455 456 457 $$$ $$ $$$$$$$$$ Out of the ocean of his omniscience Shraman Bhagavan Mahavir has given us many invaluable gems to enrich our heritage. Of these the largest and incomparable gem is Shri Bhagavati Sutra. Originally Drishtivad was the largest and most profound Anga among the twelve Angas propagated by Bhagavan. However, it became extinct with passage of time. Among the remaining eleven Angas Bhagavati Sutra is the most voluminous in its content. The topics discussed in Bhagavati Sutra are very complex and profound. In order to grasp them it is essential to have knowledge of intellectual tools including, naya (system of variant perspectives), nikshep (system of attribution) and praman (system of validation). In order to understand Jain philosophy, specially from the metaphysical perspective, it is vital to study and understand Bhagavati Sutra. This work is as difficult as voluminous it is. This Agam is a large ocean of scriptural knowledge. Available in it is an astonishing assimilation of all the four thematic classifications (Anuyoga), namely Dravyanuyoga (metaphysics), Charanakarananuyoga (conduct), Ganitanuyoga (mathematics and other sciences) and Dharmakathanuyoga (narratives). In fact it is the key for understanding the secrets of the sermor of the Jina. The details about the themes and subjects discussed in this work have been enumerated in the preface of the first volume; as such it would be out of place to duplicate it.. In the first volume we had included Shatak 1 to 4. The second volume contained Shatak 5 to 7 and first Uddeshak of Shatak 8. Now in this third volume we have included from Uddeshak 2 of Shatak 8 to complete Shatak 9 (34 Uddeshaks). The 8th Shatak starts with detailed description of animals with poisonous fangs and their ranges of toxicity. This is followed by elaborate discussion about five kinds of knowledge and intellectual capacity of various living beings. Interesting details about plants with countable, innumerable and $$$ $$ $$ $$$$$$ (10) Yin Ya Ya 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 555

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454545454545454545454 455 456 457 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456 455 456 45 infinite have also been mentioned along with application of five types of activities including physical. In the fifth Uddeshak are detailed 12 vows of Shravak and their 49 and 735 options. The sixth lesson contains the merits of food donation to ascetics. The seventh lesson narrates the story of debate of senior ascetics (sthavirs) with heretics where they establish the superiority of Jain religion by silencing the heretics. In the ninth lesson are elaborated the categories and sub-categories of bondage including Prayoga and Visrasa bandh (bondage acquired by action and naturally). The eighth Shatak concludes with discussion of various topics including Stellar and Celestial-vehicular divine beings, species of karma, practice of knowledge-faith-conduct and classes of karmas. Thus the eighth Shatak contains many principles related to theory of creation, knowledge, science of ultimate particles and theory of karma. The ninth Shatak starts with brief description of Jambu continent and stellar gods in two lessons. This followed by 28 lessons on the 28 middle islands (inhabited by twin-couples) in Lavan Samudra. The 31st lesson has simple and interesting description of self-enlightened omniscient who attains omniscience without hearing the sermon of an omniscient. The 32nd lesson contains the story of ascetic Gangeya, a scholar from Bhagavan Parshvanath's tradition, who meets Bhagavan Mahavir, gets his doubts removed, gets initiated in Bhagavan Mahavir's order and attains liberation in the end. The story of Bhagavan Mahavir's first parents Rishabhdatt and Devananda coming to pay homage, getting initiated and attaining liberation in the end is narrated in the 33rd lesson. This lesson also contains the story of prince Jamali becoming ascetic Jamali, his false doctrine, tough austerities and reincarnation among lower Kilvishik gods. All these interesting and touching stories form part of the ninth Shatak. With the free flowing translation of the original text I have included brief elaboration wherever needed. This is primarily because there are so many complex subjects that are difficult to understand by common readers without such explanations. At many places the author has informed to refer to Prajnapana Sutra in order to limit the volume of this Agam. But I have given the gist of those references. Effort has also been made to make (11) 1545454545454545454545454545454545454545454 455 456 457 454 455 456 457 455 456 457 4554

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2 955 5 5 5 55955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55 55 592 5555555555555555555 57 Wan Wan Wan Wan important themes easily understandable by giving suitable illustrations. I hope that these illustrations will be found very useful by lay readers as well as those who do regular self-study. I would like to add here that Bhagavati Sutra is a voluminous compendium of knowledge. Earnest readers should study it seriously. If they find some topic complex even after studying the elaborations they should try to understand it properly with the able help of scholarly ascetics. I have included maximum elaborations from my earlier commentary on Bhagavati Sutra. The Hindi commentary by Pandit Shri Ghevar Chand ji has also been very useful in giving final shape to this work. A glossary of important words with English meanings has been included as appendix. I believe that this will be very useful for the modern youth of this generation. My preface would not be complete without the pious remembrance of my revered teacher Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. who always inspired me to work in service of the Shrut (Agams). My humble homage to him. It is my hope and belief that this Illustrated Bhagavati Sutra with its unique innovative style will prove to be useful for one and all. As always, scholarly editors like my disciple Shri Varun Muni, Shri Sanjay Surana son of Late Shrichand Surana 'Saras', and Shri Surendra Bothara (English translator) have extended earnest cooperation to this project. In the same way generous devotees have extended their cooperation and contributions to this pious project of publishing Illustrated Agams. They all deserve thanks and commendations. Jain Sthanak, Raikot (12) -Pravartak Amar Muni 5555555555555555555555555555550 05555555555555555555555555555555 Wan

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95555555555555555555555555555) ianukramaNikA? 93-99 92 12 100-101 100 aSTama zataka : dvitIya uddezaka : aSTama zataka : tRtIya uddezaka : AzIviSa 1-92 vRkSa adhikArI tathA viSa-sAmarthya vividha jAti ke vRkSoM kA nirUpaNa chAstha ke dasa sthAna ajJeya jIva pradezoM para zastrAdi kA sparza jJAna aura ajJAna ke prakAra ATha pRthviyoM kA kathana jIvoM meM jJAna-ajJAna aSTama zataka : caturtha uddezaka : gati AdiAThadvAroM kI apekSA jJAnI-ajJAnI kriyA prathama : gatidvAra dvitIya : indriyadvAra pA~ca kriyAe~ tRtIya : kAyadvAra aSTama zataka : paMcama uddezaka : caturtha : sUkSma-bAdaradvAra AjIva 102-117 paMcama : paryApta-aparyAptadvAra zrAvaka ke bhANDa viSayaka jijJAsA 102 chaThA : bhavasthadvAra zrAvaka vratoM ke unacAsa bhAMge 105 saptama : bhavasiddhikadvAra AjIvikopAsaka aura zramaNopAsakoM AThavA~ : saMjJIdvAra kA AcAra bheda 113 nauMvA : labdhidvAra devalokoM ke cAra prakAra 117 yoga-upayoga Adi meM jJAna-ajJAnadazama : upayogadvAra aSTama zataka : chaThA uddezaka : gyArahavA~ : yogadvAra prAsuka 118-138 bArahavA~ : lezyAdvAra AhAra-dAna kA phala 118 terahavA~ : kaSAyadvAra 68 piNDa-pAtra Adi kI upabhoga-maryAdA 120 caudahavA~ : vedadvAra nirgrantha-nirgranthI kI ArAdhakatA 123 pandrahavA~ : AhArakadvAra 70 jalate hue dIpaka Adi meM kyA jalatA hai? 130 solahavA~ : (viSayadvAra) jJAna kI vyApakatA 74 kriyAoM kA nirUpaNa 131 satrahavA~ : jJAnI aura ajJAnI kA sthitikAla 83 aSTama zataka : saptama uddezaka : aThArahavA~ : aMtaradvAra adatta 139-152 unnIsavA~ : jJAnI aura ajJAnI jIvoM kA alpa bahutva 84 bIsavA~ : paryAyadvAra anyatIrthikoM ke sAtha sthaviroM kA vAda 139 jJAna aura ajJAna ke paryAyoM kA alpabahutva 89 gatipravAda aura usake pA~ca bhedoM kA nirUpaNa 150 69 nigrantha 88 (13)

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))) )) ) )) 160 ) ) )) ) 294 Wo ) ))) )) aSTama zataka : aSTama uddezaka : deza-sarvabandhakoM evaM abandhakoM kA pratyanIka 153-194 alpa bahutva 268 pratyanIka-bheda-prarUpaNA 153 aSTama zataka : dazama uddezaka : nirgrantha ke lie AcaraNIya paMcavidha vyavahAra 157 'ArAdhanA' 272-305 vividha pahaluoM se airyApathika aura zruta-zIla kI ArAdhanA-virAdhanA 272 sAmparAyika karmabandha se sambandhita jJAna-darzana-cAritra kI ArAdhanA kA phala 276 prarUpaNA pudgala-pariNAma ke pA~ca bheda 284 bAvIsa parISahoM kA aSTavidha karmoM pudgalAstikAya ke ekapradeza se lekara meM samAveza 179 anantapradeza taka aSTavikalpAtmaka praznottara 285 saryoM kI darI aura nikaTatA kI prarUpaNA 187 lokAkAza ke aura pratyeka jIva ke pradeza 289 jyotiSka devoM aura indroM kA ATha karmaprakRtiyA~ aura saMsArI jIva 290 upapAta-virahakAla 193 ATha karmoM kA paraspara sahabhAva aSTama zataka : navama uddezaka : pudgalI aura pudgala kA vicAra 302 'baMdha' 195-271 navama zataka : prathama uddezaka : bandha ke do prakAra : prayogabandha aura jambUdvIpa 306-307 visrasAbandha 195 prAthamika 306 visrasAbandha ke bheda-prabheda aura svarUpa 195 nauveM zataka kI saMgrahaNI gAthA prayogabandha : prakAra, bheda-prabheda tathA jambUdvIpanirUpaNa 306 unakA svarUpa 201 zarIraprayogabandha ke prakAra navama zataka : dvitIya uddezaka : 209 jyotiSa 308-310 vaikriyazarIra-prayogabandha ke bheda-prabheda kisa karma ke nimitta jambUdvIpa Adi dvIpa-samudroM meM candra Adi deza baMdha-sarvabandha kI saMkhyA 308 kAla sImA navama zataka : tRtIya se tIsaveM uddezaka taka : antara-kAla antadvIpa 311-314 alpa-bahutva AhArakazarIra-prayogabandha nirUpaNa upodghAta 311 taijas zarIra-prayogabandha nirUpaNa ekoruka Adi aTThAIsa antarvIpaka manuSya 311 kArmaNazarIra-prayogabandha ke bheda-prabheda navama zataka : ikatIsavA~ uddezaka : kA nirUpaNa 249 azrutvA kevalI 315-352 ATha prakAra ke karmabandha ke kAraNa 249 upodghAta bandhaka-abandhaka kI carcA dharmazravaNa lAbhAlAbha 306 )) ) ) Wan 5)4959)))) 315 da (14)

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Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya 379 388 391 392 396 340 zuddha bodhi kA lAbhAlAbha 317 pA~ca nairayikoM ke trisaMyogI bhaMga anagAritA kA grahaNa-agrahaNa 318 pA~ca nairayikoM ke catuHsaMyogI bhaMga 382 brahmacarya-vAsa kA dhAraNa-adhAraNa 320 pA~ca nairayikoM ke paMcasaMyogI bhaMga 384 zuddha saMyama kA grahaNa-agrahaNa 321 chaha nairayikoM ke pravezanaka bhaMga 388 zuddha saMvara kA AcaraNa-anAcaraNa 322 dvikasaMyogI 105 bhaMga jJAna-upArjana-anupArjana 323 trikasaMyogI 350 bhaMga 389 gyAraha boloM kI prApti aura aprApti 326 paMcasaMyogI 105 bhaMga 390 vibhaMgajJAna evaM avadhijJAna prApta hone SaTsaMyogI 7 bhaMga kI kramika prakriyA 330 sAta nairayikoM ke pravezanaka bhaMga pUrvokta avadhijJAnI meM lezyA, jJAna Adi 332 ATha nairayikoM ke pravezanaka bhaMga 394 kevalajJAna-prApti kA krama 337 nau nairayikoM ke pravezanaka bhaMga asoccA kevalI dvArA upadeza-pravrajyA dasa nairayikoM ke pravezanaka bhaMga 397 soccA se sambandhita praznottara 343 saMkhyAta nairayikoM ke pravezanaka bhaMga 398 kevalI Adi se sanakara avadhijJAna kI asaMkhyAta nairayikoM ke pravezanaka bhaMga 403 upalabdhi utkRSTa nairayika-pravezanaka prarUpaNA 404 tathArUpa avadhijJAnI meM lezyA Adi 345 nairayika pravezanakoM kA alpabahutva 409 soccAkevalI dvArA upadeza, pravajyA Adi 348 tiryaJcayonika-pravezanaka : prakAra aura bhaMga 410 utkRSTa tiryaJcayonika-pravezanaka prarUpaNA 411 navama zataka : battIsavA~ uddezaka : ekendriyAdi tiryaJca-pravezanakoM kA gAMgeya 353-431 alpabahutva 412 upodghAta 353 manuSya-pravezanaka :prakAra aura bhaMga 413 caubIsa daNDaka 354 utkRSTa rUpa se manuSya-pravezanaka prarUpaNA 416 pravezanaka : cAra prakAra 357 manuSya-pravezanakoM kA alpabahutva 416 nairayika-pravezanaka nirUpaNa deva-pravezanaka : prakAra aura bhaMga / 416 eka nairayika ke pravezanaka bhaMga utkRSTa rUpa se deva-pravezanaka prarUpaNA 418 do nairayikoM ke pravezanaka bhaMga 359 bhavanavAsI Adi devoM ke pravezanakoM kA tIna nairayikoM ke pravezanaka bhaMga alpabahutva cAra nairayikoM ke pravezanaka bhaMga 367 nAraka-tiryaJca-manuSya-deva pravezanakoM dvikasaMyogI 63 bhaMga kA alpabahutva trikasaMyogI 105 bhaMga caubIsa daNDakoM meM sAntara-nirantara-udgartana catuHsaMyogI 35 bhaMga 372 prarUpaNA pA~ca nairayikoM ke pravezanaka bhaMga 377 prakArAntara se caubIsa daNDakoM meM pA~ca nairayikoM ke dvisaMyogI 84 bhaMga 377 utpAda-udvartanA 423 361 419 368 420 370 421 (15) 5555555555555555555 555555555

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5555555555555555555555555555555 486 490 491 492 495 ))))))))55555 kevalajJAnI AtmapratyakSa se saba jAnate haiM 426 jamAli kA pRthak vihAra 484 nairayika Adi kI svayaM utpatti 427 jamAli kA zrAvastI meM aura bhagavAna kA bhagavAna ke sarvajJatva para zraddhA aura campA meM viharaNa paMcamahAvrata dharma-svIkAra 430 jamAli anagAra ke zarIra meM rogAtaMka 487 rugNa jamAli kI siddhAnta-viruddha prarUpaNA navama zataka: zramaNoM dvArA jamAli ke siddhAnta kA ma tetIsavA~ uddezaka : kuNDagrAma svIkAra, asvIkAra / (RSabhadatta aura devAnandA) 432-503 jamAli dvArA sarvajJatA kA mithyA dAvA saMkSipta paricaya 432 gautama ke praznoM kA uttara dene meM asamartha bhagavAna kI sevA meM vandanA-paryupAsanAdi ke jamAli lie jAne kA nizcaya 433 bhagavAna dvArA samAdhAna 493 brAhmaNa-dampatti kI darzanavandanArtha mithyAtvagrasta jamAli kI virAdhakatA 494 jAne kI taiyArI 435 killira kilviSika devoM meM utpatti devAnandA kI mAtR-vatsalatA 439 kilviSika devoM meM utpattikAraNa 497 RSabhadatta dvArA pravrajyA grahaNa 440 jamAli kI utpatti kA kAraNa 500 devAnandA dvArA dIkSA grahaNa 443 jamAli kA bhaviSya 502 jamAli caritra ma kSatriyakumAra jamAli 444 navama zataka: darzana-vandanAdi ke lie gamana cauMtIsavA~ uddezaka : puruSa pravacana-zravaNa aura pravrajyA kI abhivyakti 450 Sa kA ghAtaka) 504-515 mAtA-pitA se dIkSA kI anujJA 451 upodghAta 504 mAtA zokamagna huIM 453 puruSa dvArA azvAdighAta sambandhI praznottara 504 mAtA-pitA ke sAtha jamAli kA saMlApa 454 RSighAtaka jIvana kI caMcalatA kA kathana 456 ghAtaka vyakti ko vairasparza kI prarUpaNA / 508 zarIra kI nazvaratA kA kathana 458 jIvoM kI paraspara zvAsocchvAsI sambandhI kAmabhogoM kI asAratA 459 prarUpaNA dhana vaibhava kI nazvaratA 461 zvAsocchvAsa karate samaya kriyA-prarUpaNA 512 saMyama kI duSkaratA 462 vRkSamUlAdi ka~pAne-girAne sambandhI kriyA 514 pravrajyA-grahaNa kI anumati pariziSTa 517-576 abhiniSkramaNa-mahotsava 467 keza muNDana 470 zabdakoSa 517 zivikArohaNa 473 AgamoM kA asvAdhyAkAla 568 pravrajyA grahaNa 481 prakAzita Agama sUcI 573 195555555555555555555555555555555555555555555555 )) 506 510 )))))))))))))) 466 (16)

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2455 456 457 451 455 456 457 45454545454545454 455 456 457 455 456 457 454545454545454545454545 455 456 457 41 CONTENTS 57 455 456 457 455 456 457 455 456 457 100 22 457 455 456 457 455 456 4 24 26 inquiry a 455 456 31 105 Eighth Shatak (Chapter Eight): Eighth Shatak (Chapter Eight): Second Lesson : Ashivish Third Lesson: Vriksha (Tree) 93-99 (The Poisonous) 1-92 Trees of Various Species 93 Bearer and Intensity Touch of Weapon on Soul-Spacepoints 97 Ten Things Unknown to Chhadmasth 11 Eight Worlds 98 Types of Knowledge and wrong Eighth Shatak (Chapter Eight) : Knowledge 12 Fourth Lesson : Knowledge in Living Beings 16 Kriya (Activity) 100-101 Jnani-Ajnani in Context of Eight States, Five Activities (Kriyas) First State: Gati Second State : Indriya 23 Eighth Shatak (Chapter Eight): Third State: Kaaya Fifth Lesson: Fourth State: Sukshma-Baadar 25 Aajiva (Ajivaks) 102-117 Fifth State: Praryapt-Aparyapt Inquiry about Belongings of a Sixth State: Bhavasth 29 Shravak Seventh State: Bhavasiddhik Forty-nine Sub-divisions of Eighth State: Sanjni Householder's Vows Comparative Conduct of Followers Ninth State: Labdhi of Ajivak and Shraman Knowledge and its Absence in Four Kinds of Divine Realms Activity Etc... Tenth State: Upayoga Eighth Shatak (Chapter Eight): Eleventh State : Yoga Sixth Lesson: Twelfth State: Leshya Prasuk (Fault-Free) 118-138 Thirteenth State: Passions Benefits of Food Donation 118 Fourteenth State: Gender Limitations of Use 120 Fifteenth State: Aahaarak Steadfastness of Ascetics 123 Sixteenth State : Scope 74 What Burns in a Lamp Seventeen State Sustenance of Description of Activities Knowledge Eighth Shatak (Chapter Eight): Eighteen State Intervening Period Seventh Lesson: Ninteen Comparative Numbers 84 Adatt (Not Given) 139-152 Twentieth State: Mode Heretics Discuss with Sthavirs 139 Comparative Numbers of Paryayas 89 Flow of Movement (17) 113 456 457 455 456 457 454 130 131 454 455 456 457 454 455 456 457 455 45 455 456 457 455 88 4 25454545454545454545454 455 454 455 456 457 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456

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2457454454545454 455 454 455 454 455 456 45 446 447 444 445 446 414 455 456 457 45 Eighth Shatak (Chapter Eight): Tenth Lesson: Araadhana (Spiritual Endeavour) 272-305 153 Eighth Shatak (Chapter Eight): Eighth Lesson: Pratyaneek (Adversaries) 153-194 Types of Adversaries Five Types of Ascetic Behaviour 157 Types of Bondage 160 Inclusion of Twenty-two AMictions in Eight Karma Species 179 Distance of the Suns Period of Birth of Stellar Gods 193 187 Spiritual Endeavour ofa Righteous Ascetic Fruits of the Path of Jnana-DarshnChaaritra Five Types of Transformation of Matter Eight Alternatives of Space-points of Matter Space-points of Lokakaash and Jiva 289 Eight Karma Species and Worldly Being Co-relation Between Eight Karmas 294 Matter and Possessor of Matter 344455 456 455 456 457 41 41 41 41 41 41 41 454 455 456 457 455 456 45454545454545454545454545454545454545454545454545 Ninth Shatak (Chapter Nine): First Lesson : Jambudveep (Jambu Continent) 306-307 Introduction 306 Collative Verse 306 Jambu Continent 306 226 Eighth Shatak (Chapter Eight) : Ninth Lesson: Bandh (Bondage) 195-271 Two Types of Bondage 195 Types of Natural Bondage 195 Prayoga Bandh : Types and Description 201 Types of Sharira-Prayoga-Bandh 209 Types of Vaikriya-ShariraPrayoga-Bandh Causative Karma 227 Bondage of a Part: Bondage of the Whole 231 Time Limit 232 Intervening Period Comparative Number 239 Types of Aharak-Sharira-PrayogaBandh 241 Types of Taijas-Sharira-PrayogaBandh Types of Karman-ShariraPrayoga-Bandh Causesg bondage of eight type of karmas 249 Acquisition and Non-acquisition of Bondage 261 Comparative Numbers 267 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 234 Ninth Shatak (Chapter Nine): Second Lesson: Jyotish (Stellar Gods) 308-310 Number of Moons in Jambudveep and other Areas 308 245 249 Ninth Shatak (Chapter Nine): Third to Thirtieth Lesson: Antardveep (Middle Islands) 311-314 Introduction Humans of Twenty Eight Middle Islands Including Ekoruk 311 311 (18) 294541414141414141414141414141414141414141414141414141414 4155454545

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555555555555555555555555 Ninth Shatak (Chapter Nine): Thirty-First Lesson: Ashrutva Kevali (Self-Enlightened Omniscient) 315-352 Introduction 315 315 Benefit of Hearing the Sermon Benefit of Right Perception/Faith 317 Initiation as Homeless Ascetic 318 Courting Celibacy 320 Endeavour for Ascetic-Discipline 321 Perfect Blockage of Inflow of Karmas 322 323 326 Knowledge-acquire-Not-acquire Perfection of Eleven Acts Gradual Process of Rising from Vibhangaa-Jnana to Avadhi-Jnana Qualities of the Said Avadhi-Jnani Progression into Keval-Jnana Sermon and Initiation by Ashrutva Kevali Questions about Sochcha Acquiring Avadhi-Jnana by Hearing Leshyas and Other Attributes Preaching, Intitiation Etc. by Sochcha Kevali Ninth Shatak (Chapter Nine): Thirty-Second Lesson: Gangeya Introduction Twenty Four Places of Suffering (Dandak) Entrance: Four Types Nairayik-Praveshanak Options for One Infernal Being Options for Two Infernal Beings Options for Three Infernal Beings Alternatives for Four Infernal Beings 63 Options for Sets of Two 330 332 337 340 343 344 345 348 353-431 353 354 357 358 358 359 361 367 368 370 372 105 Options for Sets of Three 35 Alternatives for Sets of Four Alternatives for Five Infernal Beings 84 Alternatives for Sets of Two 377 377 379 382 210 Alternatives for Sets of Three 140 Alternatives for Sets of Four 21 Alternatives for Sets of Five Alternatives for Six Infernal Beings 384 388 388 389 105 Alternatives for Sets of Two 350 Alternatives for Sets of Three 105 Alternatives for Sets of Five 7 Alternatives for Sets of Six 390 391 396 Alternatives for Seven Infernal Beings 392 Alternatives for Eight Infernal Beings 394 Alternatives for Nine Infernal Beings Alternatives for Ten Infernal Beings Alternatives for Countable Infernal Beings 397 Alternatives for Innumerable Infernal Beings Alternatives for Maximum Number of Infernal Beings Comparative Numbers of Infernal Entries Tiryanch-Yonik-PraveshanakTypes and Alternatives Alternatives for Maximum Number of Animals Comparative Numbers of Animals Manushya-PraveshanakTypes and Alternatives Alternatives for maximum number of Humans Comparative Numbers of Humans Dev-Praveshanak Types and Alternatives Alternatives for Maximum Number of Divine Beings (19) 555555555555555555555 398 403 404 409 410 411 412 413 416 416 416 418

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Ri Li Li Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ling % %% 4 44 481 484 %%% %% Comparative Numbers of Divine Beings 419 Comparative Numbers of All Beings 420 Birth and Death with and without Gap 421 Birth & Death from Another Angle 422 Direct Cognition of Omniscients 426 Birth of living beings of their own accord 427 Belief in Omniscience and Embracing of the Five-Vow Path 430 %% %% Initiation Independent Movement of Jamali Jamali in Shravasti and Bhagavan in Champa 486 Ascetic Jamali's Ailment Antithetical Theory of Jamali Acceptance and refusal of Jamali's Theory 490 False Claim of Omniscience by Jamali 491 Jamali Fails to Answer Gautam's Questions Answer by Bhagavan Falsehood Inspired Defiance of Jamali Birth as Kilvishik God 495 Cause of Reincarnation as Kilvishik Gods 497 Reason for Jamali's Reincarnation 500 Future of Jamali 502 %% 494 %%%% 432 %%% 456 457 46 47 44 45 46 45 44 45 46 455 456 454 455 456 457 454 455 456 457 46 45 44 445 446 4 440 %%%%% Ninth Shatak (Chapter Nine): Thirty-Third Lesson: Kundagram (Rishabh-datt and Devanada) 432-503 Brief Introduction Decision to Pay Homage to Bhagavan Mahavir 433 Preparations to go to Pay Homage 435 Devananda's Motherly Affection 439 Initiation of Rishabh-datt Initiation of Devananda 443 Story of Jamali Prince Jamali 444 Going to Pay Homage 445 Discourse and Desire for Initiation 450 Permission from Parents for Initiation 451 Mother's Grief Dialogue with Parents 454 Life is Ephemeral Fleeting Nature of the Body Worthlessness of Pleasures 459 Transience of Wealth and Grandeur 461 Hardships of Ascetic-discipline 462 Permission for Initiation 466 Festive Renunciation 467 Tonsuring 470 Boarding the Palanquin 473 Ninth Shatak (Chapter Nine): Thirty-Fourth Lesson: Purush (Man) 504-515 Introduction 504 Questions about killing horse and others Sage Killer Feeling of Malice in a Killer 508 Respiration of Living Beings Involvement in Activity During Respiration Involvement in Activity During Uprooting Trees 514 504 506 %%%%%% 510 %%% %% 517-576 517 Appendix Technical Terms Inaappropriate time for study of Agams List of Published Agams 568 44 45 454 455 573 %%% (20) %% 44141414141414141414 $1$$1$1$$ $141 41 41 55 456 457 456 457 455 456 457 454141540

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Wan 5555555555555555555555551111115555 OM namo samaNassa bhagavao mahAvIrassa Om Namo Samanassa Bhagavao Mahavirassa zrI bhagavatI sUtra (vyAkhyAprajJapti) BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) 55 5 55 5 $ $$ $ 5 5 5 $ $$ $ 55 $ 55 55 5 5 55 55 555 555

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85 5 5 5 $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 55 5 5 5 $ 5 5 5 5 m 555555555555555555555555555555555555 6000000 OW 85 5 5 55 5 5 $ $$ $ $$ $$$ $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . 5 5 5 55 5 5 5 5 5 55 5 5 5 5 5 $ $ 5 5 55 5 5 5 5 5 5 5 5 5 5 5 $ 5 5 5 5 5 5 5 5 5 55 5 55

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65mimimimimimimimimittmimimimittttt bIo uddesao : 'AsIvise' aSTama zataka : dvitIya uddezaka : AzIviSa EIGHTH SHATAK (Chapter Eight ) : SECOND LESSON : ASHIVISH (THE POISONOUS) AzIviSa : adhikArI tathA viSa- sAmarthya BEARER AND INTENSITY 1. [ pra. ] kaivihA NaM bhaMte! AsIvisA paNNattA ! [ u. ] goyamA ! duvihA AsIvisA pannattA, taM jahA - jAti AsIvisA ya kammaAsIvisA ya / 1. [ pra. ] bhagavan ! AzIviSa kitane prakAra ke kahe haiM ? [u.] gautama ! AzIviSa do prakAra ke kahe haiM / yathA - ( 1 ) jAti - AzIviSa, aura (2) karma - AzIviSa / 1. [Q.] Bhante ! How many types of poisonous beings (ashivish) are there? [Ans.] Gautam ! There are two types of poisonous beings (ashivish)-- (1) jaati-ashivish (poisonous by birth or innately poisonous) and (2) karma-ashivish (poisonous by action). 2. [ pra. ] jAti AsIvisA NaM bhaMte ! kativihA paNNattA ? [u. ] goyamA ! cauvvihA paNNattA, taM jahA - vicchuyajAti AsIvise, maMDukkajAti AsIvise, uragajAti AsIvise, maNussajAti AsIvise / 2. [ pra. ] bhagavan ! jAti-AzIviSa kitane prakAra ke kahe haiM ? phra [ u. ] gautama ! jAti- AzIviSa cAra prakAra ke kahe haiN| jaise ki - (1) vRzcikajAti - AzIviSa, (2) maNDUkajAti-AzIviSa, (3) uragajAti - AzIviSa, aura (4) manuSyajAti - AzIviSa / 2. [Q.] Bhante ! How many types of jaati-ashivish (innately poisonous beings) are there ? [Ans.] Gautam ! There are four kinds of jaati-ashivish (innately poisonous beings) - (1) vrishchik jaati-ashivish (venomous breed of scorpions), (2) manduk jaati-ashivish (venomous breed of frogs ), (3) urag jaati-ashivish ( venomous breed of snakes) and (4) manushya jaati - ashivish (venomous breed of men ). 3. [ pra. ] vicchuyajAtiAsIvisassa NaM bhaMte ! kevatie visae paNNatte ? [ u. ] goyamA ! pabhU NaM vicchuyajAti AsIvise adbhabharahappamANamettaM boMdiM viseNaM visaparigayaM viTThamANiM pakarettae / visae se visaTTayAe, no ceva NaM saMpattIe kareMsu vA kareMti vA, karissaMti vA 1 / aSTama zataka: dvitIya uddezaka (1) fafa Eighth Shatak: Second Lesson

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85955555555555555555555555555555555 ) )) Wan ))))) ) 3. [pra. ] bhagavan ! vRzcikajAti-AzIviSa kA kitanA sAmarthya hai ? 4 [u. ] gautama ! vRzcikajAti-AzIviSa, arddha-bharatakSetra-pramANa zarIra ko viSayukta-viSailA ke Wan karane yA viSa se vyApta karane meM samartha hai| itanA usake viSa kA sAmarthya hai, kintu samprApti dvArA arthAt : kriyAtmaka prayoga dvArA usane na aisA kabhI kiyA hai, na karatA hai aura na kabhI kregaa| 3. [Q.] Bhante ! How strong is the venom of a scorpion of venomous breed (jaati-ashivish vrishchik)? [Ans.] Gautam ! A scorpion of venomous breed (jaati-ashivish vrishchik) can harm bodies living in half the area of Bharat. Its venom is as strong as that but it did not, does not and will not ever employ all that strength. 4. [pra. ] mNddukkjaatiaasiivissspucchaa| [u. ] goyamA ! pabhU NaM maMDukkajAtiAsIvise bharahappamANamettaM boMdi viseNaM visaparigayaM0 / sesaM taM ceva, no ceva jAva karissaMti vA 2 / 4. [pra. ] bhagavan ! maNDUkajAti-AzIviSa kA kitanA sAmarthya hai ? + [u. ] gautama ! maNDUkajAti-AzIviSa apane viSa se bharatakSetra-pramANa zarIra ko vyApta karane meM OM samartha hai| zeSa saba pUrvavat jAnanA, yAvat (yaha usakA sAmarthya mAtra hai), kintu samprApti se usane kabhI // aisA kiyA nahIM, karatA nahIM aura karegA bhI nhiiN| ___4. [Q.] Bhante ! How strong is the venom of a frog of venomous breed // (jaati-ashivish manduk)? . [Ans.] Gautam ! A frog of venomous breed (jaati-ashivish manduk) can harm bodies living in the whole area of Bharat. Repeat the rest... and so on up to... will not ever employ all that strength. 5. evaM uragajAtiAsIvissa vi, navaraM jaMbuddIvappamANamettaM boMdi viseNaM visprigyN0| sesaM taM ceva, ))) ) B55555555555555555555555555555555555555555555555558 ) OM no ceva jAva karissaMti vA 3 999))))))))))))) 5. isI prakAra uragajAti-AzIviSa ke sambandha meM jAnanA caahie| itanA vizeSa hai ki vaha // Wan jambUdvIpa-pramANa zarIra ko viSa se yukta evaM vyApta karane meM samartha hai| yaha usakA sAmarthya mAtra hai, kintu samprApti se usane aisA kabhI kiyA nahIM, karatA nahIM aura karegA bhI nhiiN| 5. The same is true for a snake of venomous breed (jaati-ashivish urag). The only difference is that it can harm bodies living in the whole area of Jambu Dveep (one hundred thousand Yojans). Its venom is as strong as that but it did not, does not and will not ever employ all that strength. | bhagavatI sUtra (3) (2) Bhagavati Sutra (3) 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 55

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vRzcika AzIviSa sAmarthya ardha bharatakSetra pramANa maNDUka AzIviSa sAmarthya-bharata kSetra pramANa sarpa AzIviSa sAmarthya jambUdvIpa pramANa manuSya AzIviSa sAmarthya-ar3hAI dvIpa pramANa gRhastha, sAdhu, parivrAjaka Adi kA karma AzIviSa karma AzIviSa saMjJI tiryaMca paMcendriya -AThaveM devaloka taka ke aparyApta deva jain Education International

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha citra - paricaya 1 jAti AzIviSa-karma AzIviSa jAti AzIviSa- amuka jIva jAti meM janma lene se dAr3ha meM tIvra viSa-sAmarthya prApta honA jAti AzIviSa kahalAtA hai| jaise Illustration No. 1 1. vRzcika - bicchu | isakA utkRSTa sAmarthya ardha bharata kSetra pramANa hai| 2. maNDUka- meMDhaka isakA utkRSTa viSa sAmarthya sampUrNa bharata kSetra pramANa hai| 3. sarpa - isakA utkRSTa sAmarthya- jambUdvIpa pramANa hai| 4. manuSya isakA utkRSTa sAmarthya ar3hAI dvIpa pramANa hai| karma AzIviSa- tapazcaryA athavA vidyA Adi kI sAdhanA se athavA kisI anya guNa se paryApta tiryaMca paMcendriya aura manuSya ko AzIviSa kI upalabdhi ho jAtI hai, ve karma se AzIviSa kahalAte haiN| ye jIva AzIviSa labdhi ke prabhAva se zApa dekara dUsare kA nAza karane kI zakti pA lete haiN| - zataka 8, u. 2, sUtra 1 se 4 1. saMjJI tiryaMca paMcendriya prANI, jaise hAthI, sA~pa, siMha Adi ko tapazcaryA Adi kisI guNa ke prabhAva se AzIviSa labdhi prApta hone para ve karma AzIviSa hote haiN| 2. manuSya gRhastha, sAdhu yA parivrAjaka Adi ko tapa Adi kAraNoM ke prabhAva se AzIviSa labdhi prApta hone para unameM zApa Adi dene kI kSamatA A jAtI hai| 3. deva-bhavanapati, vANavyantara, jyotiSka tathA AThaveM kalpa taka ke vaimAnika deva, pUrva bhava meM prApta AzIviSa labdhi ke prabhAva se aparyApta avasthA taka AzIviSa yukta hote haiN| JATI ASHIVISH AND KARMA ASHIVISH Jaati-ashivish some living beings belong to species that are poisonous by birth. They are called Jaati-ashivish. For example (1 ) Scorpions have a maximum capacity of killing half of Bharat area. (2) Frogs have a maximum capacity of killing the whole of Bharat area. (3) Snakes - have a maximum capacity of killing half of Jambu continent. (4) Human beings - have a maximum capacity of killing half of Adhai Dveep (two and a half continents). - zataka 8. u. 2, sUtra 7 se 18 Karma-ashivish-those capable of destroying living beings with special powers, like curses and spells are called Karma-ashivish. For example- Shatak 8. Lesson-2. Suutra-1-4 1. Sentient five sensed animals including elephants, snakes, or lions are called karma ashivish if they acquire venomous powers through some austere or other practices. 2. Human beings including householders, ascetics or Parivrajaks acquire venomous powers through austerities and other practices. 3. Divine beings including Bhavan-pati, Vanavyantar, Jyotishk and Vaimaniks up to the eighth heaven retain venomous powers acquired during past birth till they do not attain maturity. -Shatak 8, Lesson-2. Sutra-7-18 $ 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555 95 95 95 95 95 95 95 95 955555555555 5 5 5 5 5 5 5 5 5 5 $ fafafafafafaphaphaphaphaphaphaphaphaphaphafa555560

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25 5 5 5 55 5955 5 555595555955555555595555952 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 6. maNussajAti AsIvisassa vi evaM ceva, navaraM samayakhettappamANamettaM boMdiM viseNaM visaparigayaM 0 / sesaM taM no ceva jAva karissaMti vA 4 / 6. isI prakAra manuSyajAti- AzIviSa ke sambandha meM bhI jAnanA cAhie / vizeSa itanA hI hai ki vaha samayakSetra (manuSyakSetra = DhAI dvIpa) pramANa zarIra ko viSa se vidalita evaM vyApta kara sakatA hai, kintu yaha usakA sAmarthya mAtra hai, samprApti dvArA kabhI aisA kiyA nahIM, karatA nahIM aura karegA bhI nahIM / 6. The same is also true for a man of venomous breed (jaati-ashivish manushya). The only difference is that it can harm bodies living in the whole area of Samaya Kshetra (forty five hundred thousand Yojans). Its venom is as strong as that but it did not, does not and will not ever employ all that strength. 7. [ pra. ] jai kammaAsIvise kiM neraiyakammAsIvise, tirikkhajoNiyakammAsIvise, maNustakammAsIvise, devakammAsIvise ? [ u. ] goyamA ! no neraiyakammAsIvise, tirikkhajoNiyakammAsIvise vi, maNussakammAsIvise vi, devakammAsIvise vi| 7. [ pra. ] bhagavan ! yadi karma-AzIviSa hai to kyA vaha nairayika-karma- AzIviSa hai yA tiryaJcayonika-karma-AzIviSa hai yA manuSya-karma- AzIviSa hai yA deva-karma - AzIviSa hai ? [.] gautama ! nairayika- karma - AzIviSa nahIM, kintu tiryaJcayonika-karma - AzIviSa hai, manuSya-karma- AzIviSa hai aura deva-karma-AzIviSa hai| 7. [Q.] Bhante ! If there are karma-ashivish (poisonous by action), are they nairayik-karma-ashivish (poisonous by action among infernal beings), tiryanch-yonik-karma-ashivish (poisonous by action among animals), manushya-karma-ashivish (poisonous by action among 5 humans) or dev-karma-ashivish (poisonous by action among divine 5 beings) ? Wan 8. [pra.] jai tirikkhajoNiyakammAsIvise kiM egiMdiyatirikkhajoNiyakammAsIvise, jAva paMciMdiyatirikkhajoNiyakammAsIvise ? aSTama zataka: dvitIya uddezaka [Ans.] Gautam ! There are no nairayik-karma-ashivish (poisonous by action among infernal beings), but only tiryanch-yonik-karma-ashivish (poisonous by action among animals), manushya-karma-ashivish 5 (poisonous by action among humans) and dev-karma-ashivish (poisonous by action among divine beings). phra (3) 255959595959595959595959595959595959595959595959595959595959595555559552 Eighth Shatak: Second Lesson Wan Wan 29 95 95 96 95 5 5 5 5 5 5 55 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52

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)))) )) )) )) ))) ) ) ___ [u. ] goyamA ! no egidiyatirikkhajoNiyakammAsIvise jAva no caturiMdiyatirikkhajoNiya-5 kammAsIvise, pNciNdiytirikkhjonniykmmaasiivise| 8. [pra.] bhagavan ! yadi tiryaJcayonika-karma-AzIviSa hai to kyA ekendriyatiryaJcayonika-karma-AzIviSa hai athavA paJcendriyatiryaJcayonika-karma-AzIviSa hai ? [u. ] gautama ! ekendriya, dvIndriya, trIndriya aura caturindriya tiryaJcayonika-karma-AzIviSa nahIM, hai parantu paMcendriyatiryaJcayonika-karma-AzIviSa hai| 8. (Q.) Bhante ! If there are tiryanch-yonik-karma-ashivish (poisonous by action among animals) then are they ekendriya-tiryanch-yonikkarma-ashivish (poisonous by action among one-sensed animals)... and so on up to... panchendriya-tiryanch-yonik-karma-ashivish (poisonous by action among five-sensed animals)? OM [Ans.] Gautam ! There are no ekendriya, dvindriya, trindriya, and $i chaturindriya-tiryanch-yonik-karma-ashivish (poisonous by action among one, two, three and four-sensed animals) but only panchendriyatiryanch-yonik-karma-ashivish (poisonous by action among five-sensed animals). 9. [pra. ] jai paMciMdiyatirikkhajoNiyakammAsIvise kiM sammucchimapaMceMdiyatirikkhajoNiya+ kammAsIvise, gambhavakkaMtiyapaMciMdiyatirikkhajoNiyakammAsIvise ? [u.] evaM jahA veubviyasarIrassa bheo jAva pajjattasaMkhejjavAsAuyagaDhabhavakkaMtiyapaMciMdiyatirikkhajoNiyakammAsIvise, no apajjattAsaMkhejjavAsAuya jAva kmmaasiivise| OM 9. [pra. ] bhagavan ! yadi paJcendriyatiryaJcayonika-karma-AzIviSa hai to kyA sammUrcchima paMcendriya-tiryaJcayonika-karma-AzIviSa hai yA garbhaja paJcendriya-tiryaJcayonika-karma-AzIviSa hai ? Wan [u. ] gautama ! (prajJApanAsUtra ke ikkIsaveM zarIrapada meM) vaikriyazarIra ke sambandha meM jisa prakAra kahA hai, usI prakAra kahanA cAhie yAvat paryApta saMkhyAta varSa kI AyuSya vAlA garbhaja karmabhUmija OM paMcendriyatiryaJcayonika-karma-AzIviSa hotA hai; parantu aparyApta saMkhyAta varSa kI AyuSya vAlA yAvat + karma-AzIviSa nahIM hotaa| 9. (Q.) Bhante ! If there are panchendriya-tiryanch-yonik-karmaashivish (poisonous by action among five-sensed animals) then are they sammurchhim panchendriya-tiryanch-yonik-karma-ashivish (poisonous by action among five-sensed animals of asexual origin) or garbhaj $ panchendriya-tiryanch-yonik-karma-ashivish (poisonous by action among five-sensed animals born out of womb) ? ... 85555555555555555555555555555555555555555555555558 ))) ))) )) ))) ))) ) 5 5 555 | bhagavatI sUtra (3) (4) Bhagavati Sutra (3) 555555555555

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))) ) ) ) ) ) ) )) )) ) hhhhhhh hhhhhhhhhhhhhhhTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting [Ans.] Gautam ! What has been stated about Vaikriya sharira (transmutable body) in chapter 21 (Sharira Pad) of Prajnapana Sutra 4 should be repeated here... and so on up to... there are paryapt sankhyat fi varsh ayushya garbhaj panchendriya-tiryanch-yonik-karma-ashivish (poisonous by action among fully developed five-sensed animals born out of womb with a life-span of countable years) but not aparyapt asankhyat varsh ayushya garbhaj panchendriya-tiryanch-yonik-karma-ashivish Fi (poisonous by action among underdeveloped five-sensed animals born out of womb with a life-span of innumerable years). 10. [pra. ] jai maNussakammAsIvise kiM sammucchimamaNussakammAsIvise, gabbhavakkaMtiyamaNussakammAsIvise ? __[u. ] goyamA ! No smmucchimmnnusskmmaasiivise| gambhavakkaMtiyamaNussakammAsIvise, evaM jahA 5 # veubviyasarIraM jAva pajjattasaMkhejjavAsAuyakammabhUmagagabbhavakkaMtiyamaNUsakammAsIvise, no apajjattA jAva , kmmaasiivise| 10. [pra. ] bhagavan ! yadi manuSya-karma-AzIviSa hai to kyA sammUrchima manuSya-karma-AzIviSa meM hai, yA garbhaja manuSya-karma-AzIviSa hai ? __[u. ] gautama ! sammUrchima manuSya-karma-AzIviSa nahIM hotaa| kintu garbhaja manuSya-karma-AzIviSa meM hotA hai| (prajJApanAsUtra ke ikkIsaveM zarIrapada meM) vaikriyazarIra ke sambandha meM jisa prakAra jIva-bheda kahe , haiM, usI prakAra yahA~ bhI kahanA cAhie; yAvat paryApta saMkhyAta varSa ke AyuSya vAle karmabhUmija garbhaja ma manuSya-karma-AzIviSa hotA hai; parantu aparyApta saMkhyAta varSa kI Ayu vAle yAvat karma-AzIviSa nahIM hotaa| 10.[Q.] Bhante ! If there are manushya-karma-ashivish (poisonous by action among humans) then are they sammurchhim manushya-karmaashivish (poisonous by action among humans of asexual origin) or garbhaj manushya-karma-ashivish (poisonous by action among _humans born out of womb)? ____ [Ans.] Gautam ! There are no sammurchhim manushya-karmaashivish (poisonous by action among humans of asexual origin) but only garbhaj manushya-karma-ashivish (poisonous by action among humans born out of womb). What has been stated about Vaikriya sharira (transmutable body) in chapter 21 (Sharira Pad) of Prajnapana Sutra should be repeated here... and so on up to... there are paryapt sankhyat varsh ayushya karmabhumij garbhaj manushya-karma-ashivish (poisonous by action among fully developed humans born out of womb ) ))) ) ) )) )) ) ) ) aSTama zataka : dvitIya uddezaka (5) Eighth Shatak : Second Lesson Wan ) 85555555555555555555555555555558

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15 with a life-span of countable years in the land of endeavour) but not 41 aparyapt asankhyat varsh ayushya garbhaj manushya-karma-ashivish (poisonous by action among underdeveloped humans born out of womb with a life-span of innumerable years). 11. [pra. ] jai devakammAsIvise kiM bhavaNavAsIdevakammAsIvise jAva vemANiyadevakammAsIvise ? [u. ] goyamA ! bhavaNavAsidevakammAsIvise, vANamaMtaradeva-, jotisiya-, mANiyadevakammAsIvise )))))))555555555 Wan vi| )) OM 11. [pra. ] bhagavan ! yadi deva-karma-AzIviSa hotA hai to kyA bhavanavAsI deva karma-AzIviSa hotA hai; yAvat vaimAnika deva-karma-AzIviSa hotA hai ? ma [u. ] gautama ! bhavanavAsI, vANavyantara, jyotiSka aura vaimAnika; ye cAroM prakAra ke deva-karma-AzIviSa hote haiN| 11. (Q.) Bhante ! If there are dev-karma-ashivish (poisonous by action among divine beings) then are they Bhavan-vaasi dev-karma-ashivish (poisonous by action among abode dwelling divine beings) or... and so on up to... Vaimanik dev-karma-ashivish (poisonous by action anong celestial vehicular divine beings)? (Ans.] Gautam ! There are dev-karma-ashivish (poisonous by action among divine beings) in all the four classes of divine beings, namely Bhavan-vaasi, Vanavyantar, Jyotishk and Vaimanik (abode dwelling, interstitial, stellar and celestial vehicular). OM 12. [pra. ] jai bhavaNavAsidevakammAsIvise kiM asurakumArabhavaNavAsidevakammAsIvise jAva thaNiyakumAra jAva kammAsIvise ? [u. ] goyamA ! asurakumArabhavaNavAsidevakammAsIvise vi jAva thaNiyakumAra jAva kammAsIvise vi| 12. [pra. ] bhagavan ! yadi bhavanavAsI deva-karma-AzIviSa hotA hai to kyA asurakumAra bhavanavAsI deva-karma-AzIviSa hotA hai, yAvat stanitakumAra bhavanavAsI deva-karma-AzIviSa hotA hai ? [u. ] gautama ! asurakumAra bhavanavAsI deva-karma-AzIviSa hotA hai, yAvat stanitakumAra OM bhavanavAsI deva bhI karma-AzIviSa hotA hai| ___12. [Q.] Bhante ! If there are Bhavan-vaasi dev-karma-ashivish (poisonous by action among abode dwelling divine beings) then are they Y=i Asur Kumar Bhavan-vaasi dev-karma-ashivish (poisonous by action among Asur Kumar abode dwelling divine beings) or... and so on up to... B)))))))))))))))))))) | bhagavatI sUtra (3) (6) Bhagavati Sutra (3)

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan [Ans.] Gautam ! There are Asur Kumar Bhavan-vaasi dev-karmaashivish (poisonous by action among Asur Kumar abode dwelling divine I beings)... and so on up to... Stanit Kumar Bhavan-vaasi dev-karmaashivish (poisonous by action among Stanit Kumar abode dwelling 5 divine beings) as well. Wan Wan Wan Stanit Kumar Bhavan-vaasi dev-karma-ashivish (poisonous by action among Stanit Kumar abode dwelling divine beings)? 13. [ pra. ] jai asurakumAra jAva kammAsIvise kiM pajjattaasurakumArabhavaNavAsidevakammAsIvise ? apajjatta asurakumAra bhavaNavAsidevakammAsIvise ? apajjatta asurakumArabhavaNa 13 . [ pra. ] bhagavan ! yadi asurakumAra yAvat stanitakumAra bhavanavAsI deva - karma-AzIviSa hai to kyA paryApta asurakumArAdi bhavanavAsI deva - karma - AzIviSa hai yA aparyApta asurakumArAdi bhavanavAsI phra deva-karma-AzIviSa hai ? Wan [u.] goyamA ! no pajjattaasurakumAra jAva kammAsIvise, vaasidevkmmaasiivise| evaM jAva thaNiyakumArANaM / Wan [u.] gautama ! paryApta asurakumAra bhavanavAsI deva-karma- AzIviSa nahIM, parantu aparyApta asurakumAra bhavanavAsI deva - karma - AzIviSa hai / isI prakAra yAvat stanitakumAroM taka jAnanA cAhie / 13. [Q.] Bhante ! If there are Asur Kumar Bhavan-vaasi dev-karmaashivish (poisonous by action among Asur Kumar abode dwelling divine beings)... and so on up to... Stanit Kumar Bhavan-vaasi dev-karmaWan ashivish (poisonous by action among Stanit Kumar abode dwelling divine beings) then are Paryapt Asur Kumaradi Bhavan-vaasi dev Wan karma-ashivish (poisonous by action among fully developed Asur Kumar K Bhavan-vaasi and other abode dwelling divine beings) or Aparyapt Asur Kumaradi dev-karma-ashivish (poisonous by action among Wan underdeveloped Asur Kumar and other abode dwelling divine beings)? Wan Wan [Ans.] Gautam ! There never are Paryapt Asur Kumar Bhavan-vaasi dev-karma-ashivish (poisonous by action among fully developed Asur Wan Kumar abode dwelling divine beings) but only Aparyapt Asur Kumar dev-karma-ashivish (poisonous by action among Wan Bhavan-vaasi 5 underdeveloped Asur Kumar abode dwelling divine beings). The same is 5 true for... and so on up to... Stanit Kumar divine beings. Wan Wan 14. [ pra. ] jai vANamaMtaradevakammAsIvise kiM pisAyavANamaMtaradevakammAsIvise ? [ u. ] evaM savvesiM pi apajjattagANaM / jotisiyANaM savvesiM apajjattagANaM / aSTama zataka : dvitIya uddezaka phra phra (7) Eighth Shatak: Second Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan

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phaphaphaphaphaphapha phaphaphaphaphaphaphapha Wan Wan Wan 14. Bhante ! If there are Vanavvantar dev-karma-ashivish (poisonous by action among interstitial divine beings) then are they Pishaach Vanavyantar dev-karma-ashivish (poisonous by action among Pishaach 5 interstitial divine beings) or... and so on up to... Gandharva Vanavyantar 5 dev-karma-ashivish (poisonous by action among Gandharva interstitial divine beings) ? 5 Wan Wan Wan Wan Wan 14. [ pra. ] bhagavan ! yadi vANavyantara deva -karma- AzIviSa hai to kyA pizAca vANavyantara phra deva-karma-AzIviSa hai, yAvat gandharva vANavyantara deva-karma-AzIviSa hai ? Wan [u.] gautama ! ve pizAcAdi sarva vANavyantara deva aparyApta avasthA meM karma - AzIviSa haiM / isI prakAra sabhI jyotiSka deva bhI aparyApta avasthA meM karma-AzIviSa hote haiN| Wan [Ans.] Gautam ! There are poisonous by action among all those Pishaach and other interstitial divine beings in their underdeveloped state. In the same way all the Jyotishk (stellar) divine beings have poisonous by action among them in their underdeveloped state. kiM kappovagavemANiyadevakammAsIvise, 15. [pra. ] jai vemANiyadevakammAsIvise kappAtItavemANiyadevakammAsIvise ? [u. ] goyamA ! kappovagavemANiyadevakammAsIvise, no kappAtItavemANiyadevakammAsIvise / 15. [ pra. ] bhagavan ! yadi vaimAnika deva karmAzIviSa haiM to kyA kalpopapannaka vaimAnika deva - karmAzIviSa hai, athavA kalpAtIta vaimAnika deva karma-AzIviSa hai ? 15. Bhante ! If there are Vaimanik dev-karma-ashivish (poisonous by action among celestial vehicular divine beings) then are they Wan 5 Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action 5 among celestial vehicular divine beings belonging to Kalps) or Kalpateet Vaimanik dev-karma-ashivish (poisonous by action among celestial Vehicular divine beings beyond the Kalps)? [ u. ] gautama ! kalpopapannaka vaimAnika deva karma - AzIviSa hotA hai, kintu kalpAtIta vaimAnika 5 deva - karma - AzIviSa nahIM hotA / Wan 16. [ pra. ] jai kappovagavemANiyadevakammAsIvise kiM sodhammakappovaga vemANiyadeva kammAsIvise jAva accukampovaga jAva kammAsIvise ? bhagavatI sUtra (3) 5 5 [Ans.] Gautam ! There are Kalpopapannak Vaimanik dev-karma 5 ashivish (poisonous by action among celestial vehicular divine beings belonging to Kalps) but not Kalpateet Vaimanik dev-karma-ashivish (poisonous by action among celestial vehicular divine beings beyond the Kalps)? (8) phra Wan 55555555 Wan phra Bhagavati Sutra ( 3 )

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) ) ))) )) )) ) ) 95555555555555555555555555555555555559 3 [u. ] goyamA ! sodhammakappovagavemANiyadevakammAsIvise vi jAva sahassArakappovagavemANiyadevakammAsIvise vi, no ANayakappovaga jAva no accutkppovgvemaanniydevkmmaasiivise| 16. [pra. ] bhagavan ! yadi kalpopapannaka vaimAnika deva karma-AzIviSa hotA hai to kyA saudharma-kalpopapannaka vaimAnika deva karma-AzIviSa hotA hai, yAvat acyuta kalpopapannaka vaimAnika deva OM karma-AzIviSa hotA hai ? [u.] gautama ! saudharma-kalpopapannaka vaimAnika deva yAvat sahasrAra kalpopapannaka vaimAnika OM deva-paryanta karma-AzIviSa hote haiM, parantu Anata, prANata, AraNa aura acyuta kalpopapannaka vaimAnika deva karma-AzIviSa nahIM hotaa| OM 16. Bhante ! If there are Kalpopapannak Vaimanik dev-karma ashivish (poisonous by action among celestial vehicular divine beings belonging to Kalps) then are they Saudharma Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among celestial vehicular $i divine beings belonging to the Saudharma Kalp) or... and so on up to... Achyut Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among celestial vehicular divine beings belonging to the Achyut Kalp)? ___ [Ans.] Gautam ! There are Saudharma Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among celestial vehicular divine beings belonging to the Saudharma Kalp)... and so on up to... Sahasrar Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among celestial vehicular divine beings belonging to the Sahasrar Kalp) but not Anat, Pranat, Aran, and Achyut Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among celestial vehicular i divine beings belonging to Anat, Pranat, Aran, and Achyut Kalps). ma 17. [pra. ] jai sohammakappovaga jAva kammAsIvise kiM pajjattasodhammakappovagavemANiya0 apjjttgsohmmgvemaanniydevkmmaasiivise| [u.] goyamA ! no pajjattasohammakappovagavemANiya0, apjjttsohmmkppovgvemaanniydevkmmaasiivise| evaM jAva no pajjattasahassArakappovagavemANiya jAva kammAsIvise, apajjattaOM sahassArakappovaga jAva kmmaasiivise| 17. [pra. ] bhagavan ! yadi saudharmakalpopapannaka vaimAnika deva karma-AzIviSa hai to kyA paryApta saudharmakalpopapanna vaimAnika karma-AzIviSa hai yAvat aparyApta saudharmakalpopapanna vaimAnika deva karma-AzIviSa hai ? ) 959555555555555559555555555555)))))))))))))5555558 )) ) ) ))) )) ) ))) )) ) | aSTama zataka : dvitIya uddezaka (9) Eighth Shatak : Second Lesson Wan

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Wan Wan Wan tttttttttttttt*****************miti Wan Wan [u. ] gautama ! paryApta saudharmakalpopapanna vaimAnika deva karma - AzIviSa nahIM, 5 Saudharma Kalp ) ? Wan pha saudharmakalpopapanna vaimAnika deva karma - AzIviSa hai| isI prakAra yAvat paryApta sahasrAra - kalpopapatra vaimAnika deva karma - AzIviSa nahIM, kintu aparyApta sahasrAra - kalpopapannaka vaimAnika deva karmaAzIviSa hai| Wan [Ans.] Gautam ! There never are Paryapt Saudharma Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among fully developed celestial vehicular divine beings belonging to Wan Saudharma Kalp) but only Aparyapt Saudharma Kalpopapannak dev-karma-ashivish (poisonous by action among Wan Vaimanik Wan underdeveloped celestial vehicular divine beings belonging to 17. Bhante ! If there are Saudharma Kalpopapannak Vaimanik devkarma-ashivish (poisonous by action among celestial vehicular divine beings belonging to the Saudharma Kalp) then are they Paryapt Saudharma Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among fully developed celestial vehicular divine beings belonging to Saudharma Kalp) or Aparyapt Saudharma Kalpopapannak vaimanik dev-karma-ashivish (poisonous by action among vehicular divine beings belonging to underdeveloped celestial parantu aparyApta Saudharma Kalp). In the same way there are... and so on up to... no Paryapt Sahasrar Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among fully developed celestial vehicular divine beings belonging to the Sahasrar Kalp) but only Aparyapt Sahasrar Kalpopapannak Vaimanik dev-karma-ashivish (poisonous by action among underdeveloped celestial vehicular divine beings belonging to the Sahasrar Kalp). vivecana : AzIviSa aura usake prakAroM kA svarUpa - AzI kA artha hai - dAr3ha (daMSTrA ) / jina jIvoM kI dAr3ha meM viSa hotA hai, ve 'AzIviSa' kahalAte haiN| AzIviSa prANI do prakAra ke hote haiM jAti-AzIviSa aura karma - AzIviSa / sA~pa, bicchU, meMDhaka Adi jo prANI janma se hI AzIviSa hote haiM, ve jAti- AzIviSa kahalAte haiM aura jo karma yAnI zApa Adi kriyA dvArA prANiyoM kA vinAza karane meM samartha haiM, ve karma-AzIviSa 5 kahalAte haiN| paryAptaka tiryaJca-paMcendriya aura manuSya ko tapazcaryA Adi se athavA anya kisI guNa ke kAraNa Wan AzIviSa-labdhi prApta ho jAtI hai| ye jIva AzIviSa-labdhi ke prabhAva se zApa dekara dUsare kA nAza karane kI zakti pA lete haiN| AzIviSalabdhi vAle jIva AThaveM devaloka se Age utpanna nahIM ho skte| jinhoMne pUrvabhava meM AzIviSalabdhi kA anubhava kiyA thA, ataH pUrvAnubhUtabhAva ke kAraNa ve karma - AzIviSa hote haiM / ataH ve aparyApta avasthA meM hI AzIviSayukta hote haiM / bhagavatI sUtra (3) ( 10 ) Bhagavati Sutra ( 3 ) Wan 55955 5 5 5 55 5 5 5 5 595959595955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595959595959 Wan Wan Wan Wan Wan phala Wan

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phaphaphaphaphaphapha Wan 5 jAti-AzIviSa vAle prANiyoM ke viSa kA jo sAmarthya batAyA hai, vaha viSayamAtra hai| arthAt jaise kisI 5 manuSya ne apanA zarIra arddha- bharatapramANa banAyA ho, usake paira meM yadi bicchU DaMka mAre to usake mastaka taka phra 5 phra Wan Wan phra 5 usakA viSa car3ha jAtA hai| isI prakAra bharatapramANa, jambUdvIpapramANa aura DhAIdvIpapramANa kA artha samajhanA caahie| (sacitra sthAnAMga sUtra bhAga - 2 pRSTha 5-6 para isakA vistRta varNana diyA gayA hai|) toxifying power in their previous birth are karma-ashivish in context of their earlier experience. That is the reason they are poisonous only in their underdeveloped state. Elaboration-Poisonous beings and their types-Ashi means fangs 5 (teeth or molars or sting). Living beings having poisonous fangs (etc.) are called ashivish. Poisonous beings are of two types-jaati-ashivish (poisonous by birth or physically poisonous) and karma-ashivish (poisonous by action ). Snake, scorpion, frog and other living beings that are poisonous by birth are called jaati-ashivish. Those who can destroy living beings by their curse, spell or other action are called karmaashivish. Fully developed five-sensed animals and human beings acquire toxifying power through penance or some other activity. Such beings have the power to destroy other beings by causing a spell using this power. Beings with such toxifying power are not born beyond the eighth The capacity of innately poisonous beings stated here is conceptual only. For example if a human being is of huge dimension (as large as half of Bharat area) and is bitten by a scorpion on his foot then the poison reaches his head covering the large distance. The same is true for dimensions of Jambu continent and Adhaidveep (two and a half continents). chadmastha ke dasa sthAna ajJeya TEN THINGS UNKNOWN TO CHHADMASTH 18. dasa ThANAI chaumatthe savvabhAveNaM na jANati na pAsati taM jahA - dhammatthikAyaM 1, adhammatthikAyaM 2, AgAsatthikAyaM 3, jIvaM asarIrapaDibaddhaM 4, paramANupoggalaM 5, saddaM 6, gaMdhaM 7, vAtaM 8, ayaM jiNe bhavissati vA Na vA bhavissai 9, ayaM savvadukkhANaM aMtaM karessai vA na vA karessai 10 | eyANi caiva uppannanANa- daMsaNadhare arahA jiNe kevalI savvabhAveNaM jANati pAsati, taM jahA-dhamatthikAyaM 1 jAva karessai vA na vA karessai 10 / 18. chadmastha puruSa ina dasa sthAnoM (bAtoM) ko sarvabhAva se (pratyakSa rUpa se) nahIM jAnatA aura nahIM heaven (divine realm). Those among divine beings who acquired this Wan dekhatA / ve isa prakAra haiM- (1) dharmAstikAya, (2) adharmAstikAya, (3) AkAzAstikAya, (4) zarIra se rahita (mukta) jIva, (5) paramANupudgala, (6) zabda, (7) gandha, (8) vAyu, (9) yaha jIva jina hogA yA aSTama zataka dvitIya uddezaka ( 11 ) aphra 25 5959595959595959595959595959595555959595959555555559595952 Eighth Shatak: Second Lesson pha Wan Wan Wan Wan Wan

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555555555555555555555555555555555555558 Wan 5555555555555555555555555555555555555555555555558 nahIM, tathA (10) yaha jIva sabhI duHkhoM kA anta karegA yA nahIM ? inhIM dasa sthAnoM (bAtoM) ko utpanna Wan (kevala) jJAna-darzana ke dhAraka arihanta-jinakevalI hI sarvabhAva se jAnate aura dekhate haiN| yathAdhargAstikAya yAvat-'yaha jIva samasta duHkhoM kA anta karegA yA nhiiN| 18. A chhadmasth (one who is short of omniscience due to residual karmic bondage) does not know and see (directly perceive) ten things (sthaan) from all angles (sarvabhaava)-(1) Dharmastikaaya (motion entity), (2) Adharmastikaaya (rest entity), (3) Akashastikaaya (space entity), (4) Asharira-pratibaddha jiva (unembodied soul), (5) Paramanupudgala (ultimate particle of matter), (6) Shabd (sound), (7) Gandh (smell), (8) Vayu (air), (9) whether a soul will or will not become Jina, and (10) whether a soul will or will not end all misery. Only an Arihant, Jina or Kevali (different terms for an omniscient) endowed with omniscience and ultimate perception know and see these ten things from all angles-(1) Dharmastikaaya (motion entity)... and so on up to... (10) 4 whether a soul will or will not end all misery. vivecana : chadmastha kA vizeSa artha-yoM to chadmastha kA sAmAnya artha hai-kevalajJAnarahita, kintu yahA~ chadmastha kA OM vizeSa artha hai--avadhijJAna Adi viziSTa jJAnarahita; kyoMki viziSTa avadhijJAna dharmAstikAya Adi ko amUrta 9 Wan hone se nahIM jAnatA-dekhatA. kinta paramANa Adi jo martta haiM. unheM vaha jAna-dekha sakatA hai, kyoMki viziSTa ' avadhijJAna kA viSaya sarvamUrta dravya haiN| 'savvabhAveNaM' (sarvabhAva se) kA artha avadhi Adi viziSTa jJAnarahita chadmastha, dharmAstikAya Adi dasa vastuoM ko pratyakSa rUpa se nahIM jaantaa-dekhtaa| utpanna jJAna-darzanadhAraka, arihanta jinakevalI. sAkSAta rUpa se jAnate-dekhate haiN| (vRtti, patrAMka 342) Elaboration-Chhadmasth in this context-The general meaning of chhadmasth is a person short of omniscience. But here it has a special meaning and that is-devoid of higher knowledge like Avadhi-jnana. This is because a person endowed with avadhi-jnana cannot know and 4 see intangible things like motion entity but he can see tangible things i like ultimate particle of matter because all tangible things come under the purview of special Avadhi-jnana. Savva-bhaavena (Sarva-bhaavaat) conveys that a chhadmasth devoid of higher knowledge cannot directly perceive these ten things including motion entity. But Arihant, Jina and 4 Kevali having omniscience can directly perceive the same. (Vritti, leaf 342) OM jJAna aura ajJAna ke prakAra TYPES OF KNOWLEDGE AND WRONG KNOWLEDGE 19. [pra. ] kativihe NaM bhaMte ! nANe paNNatte ? ma [u. ] goyamA ! paMcavihe nANe paNNatte, taM jahA-AbhiNibohiyanANe, suyanANe, ohinANe, maNapajjavanANe, kevlnaanne| B555555555555 | bhagavatI sUtra (3) (12) Bhagavati Sutra (3)

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8. vAyu kala jA rahA hai epakA apanA sAthI .... chadmastha 10 bAteM sarva bhAva se nahIM jAnatA 6. zabda 9-10 1. dharmAstikAya 2. adharmAstikAya Purschid 3. AkAzAstikAya 4. zarIra rahita mukta jIva vata jAva 7. gandha yaha jina hogA ki nahIM ? yaha siddha hogA ki nahIM ? 5. paramANu pudgala 2 Walibrary.org

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555555555555555 Wan fafafafaphaphaphaphaphaphaphaphaphapha555556 citra - paricaya 2 chadmastha jIva ve hote haiM, jinheM kevalajJAna prApta nahIM huA hai| ye jIva nimnalikhita dasa bAtoM ko sarvathA (sarva paryAya se) nahIM jAnate, kevala sAmAnya rUpa se hI jAnate haiM chadmastha ye 10 bAteM sarvathA nahIM jAnatA 1. dharmAstikAya - jIva aura pudgala kI gati karane meM sahAyaka jo dravya hai, use dharmAstikAya kahate haiN| yaha arUpI hai| Illustration No. 2 2. adharmAstikAya - jIva aura pudgala ko sthira rahane meM sahAyaka jo dravya hai use adharmAstikAya kahate haiN| yaha bhI arUpI hai| 3. AkAzAstikAya - saba dravyoM ko avakAza (jagaha) dene vAle dravya ko AkAzAstikAya kahate haiN| yaha bhI arUpI hai| 4. zarIra rahita jIva-kevala siddha bhagavAna kA hotA hai| vaha bhI arUpI hai| 5. paramANu pudgala - varNa, gaMdha, rasa, sparza vAle rUpI dravya, jisake do bhAga nahIM ho sakate, aise padArtha ko paramANu kahate haiN| zabda- jIva-ajIva kI dhvani / 6. 7. gaMdha - sugandha evaM durgandha / vAyu - havA | 9. yaha jIva jina hogA ki nahIM ? 10. yaha jIva saba duHkhoM kA aMta karegA ( siddha hogA) yA nahIM ? 8. CHHADMASTH DOES NOT FULLY KNOW TEN THINGS Chhadmasth is a living being short of omniscience. Such beings do not know and see the following ten things from all angles; they only know generally (1) Dharmastikaaya - motion entity that helps matter to move. It is formless. (2) Adharmastikaaya rest entity that helps matter in remaining stationary. It is formless. (3) Akashastikaaya space entity that provides place to things and entities. It is formless. (4) Asharira-pratibaddha jiva-un-embodied soul; this relates to Siddhas only. It is formless. (5) Paramanu-pudgala-ultimate particle of matter having properties of colour, smell, taste and touch; it is indivisible and has form. ( 6 ) Shabd - sound produced by the living as well as the non living. (7) Gandh smell, both pleasant and foul. (8) Vayu-air. (9) Whether a soul will or will not become Jina? (10) Whether a soul will or will not end all misery to become Siddha ? - zataka 8, u. 2, sUtra 11 Shatak 8, lesson- 2, Sutra - 11. page-22 65555555555555555556 @555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

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Wan 55555555555))))))))))))))))))))) 19. [pra. ] bhagavan ! jJAna kitane prakAra kA hai ? [u. ] gautama ! jJAna pA~ca prakAra kA hai| yathA-(1) AbhinibodhikajJAna, (2) zrutajJAna, (3) avadhijJAna, (4) manaHparyavajJAna, aura (5) kevljnyaan| 19.[Q.] Bhante ! How many types of knowledge (jnana) are there ? (Ans.) Gautam ! Knowledge is of five kinds-(1) Abhinibodhik inana or Mati-jnana (sensory knowledge or to know the apparent form of things coming before the soul by means of five sense organs and the mind), (2) Shrut-jnana (scriptural knowledge), (3) Avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance), (4) Manah-paryav-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy) and (5) Keval-jnana (omniscience). 20. [pra. ] se kiM taM AbhiNibohiyanANe ? _[u. ] AbhiNibohiyanANe catuvihe paNNatte, taM jahA-uggaho, IhA, avAo, dhaarnnaa| evaM jahA rAyappaseNaie NANANaM bhedo taheva iha vi bhANiyavyo jAva se taM kevlnaanne| 20. [ pra. ] bhagavan ! AbhinibodhikajJAna kitane prakAra kA hai ? [u. ] gautama ! AbhinibodhikajJAna cAra prakAra kA hai| yathA-(1) avagraha, (2) IhA, (3) avAya (apAya), aura (4) dhaarnnaa| jisa prakAra rAjapraznIyasUtra (sUtra 241 kezI pradezI saMvAda) meM jJAnoM ke bheda kahe haiM, usI prakAra yahA~ bhI kahane cAhie, yAvat 'yaha hai vaha kevalajJAna'; yahA~ taka kahanA caahie| 20. [Q.] Bhante ! Of how many types is abhinibodhik jnana (sensory knowledge)? ___ [Ans.] Gautam ! Abhinibodhik jnana (sensory knowledge) is of four kinds--(1) avagraha (to acquire cursory knowledge), iha (to study), avaaya (to conclude), and dhaarana (to absorb). The details about types of knowledge should be quoted from Rajaprashniya Sutra (Sutra 241, Keshi-Pradeshi dialogue)... and so on up to... 'this is that omniscience'. 21. [pra. ] aNNANe NaM bhaMte ! kativihe paNNatte ? [u. ] goyamA ! tivihe paNNatte, taM jahA-maiannANe, suyaannANe, vibhNgnaanne| 21. [pra. ] bhagavan ! ajJAna kitane prakAra kA kahA gayA hai ? [u. ] gautama ! ajJAna tIna prakAra kA kahA gayA hai| vaha isa prakAra hai-(1) mati-ajJAna, (2) zruta-ajJAna, aura (3) vibhNgjnyaan| aSTama zataka : dvitIya uddezaka (13) Eighth Shatak: Second Lesson 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

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21. [Q.] Bhante ! Of how many types is ajnana (absence of right knowledge, which means ignorance or wrong knowledge) ? ___[Ans.] Gautam ! ajnana (ignorance or wrong knowledge) is of three kinds--(1) Mati-ajnana (wrong sensory knowledge), (2) Shrut-ajnana (absence of scriptural knowledge or wrong scriptural knowledge) and (3) Vibhang-jnana (pervert knowledge). 22. [pra. ] se kiM taM maiaNNANe ? [u. ] maiaNNANe caubbihe paNNatte, taM jahA-uggaho jAva dhaarnnaa| 22. [pra. ] bhagavan ! mati-ajJAna kitane prakAra kA hai ? [ u. ] gautama ! mati-ajJAna cAra prakAra kA hai| yathA-(1) avagraha, (2) IhA, (3) avAya, aura (4) dhaarnnaa| 22. [Q.] Bhante ! Of how many types is Mati-ajnana (wrong sensory knowledge) ? [Ans.] Gautam ! Mati-ajnana (wrong sensory knowledge) is of four kinds--(1) avagraha (to acquire cursory knowledge), iha (to study), avaya (to conclude), and dhaarana (to absorb) (here it relates to wrong knowledge). 23. [pra. ] se kiM taM uggahe ? _ [u. ] uggahe duvihe paNNatte, taM jahA-atthoggahe ya vaMjaNoggahe y| evaM jaheva AbhiNibohiyanANaM taheva, navaraM egaTThiyavajjaM jAva noiMdiyadhAraNA, se taM dhaarnnaa| se taM mtiannnnaanne| 23. [pra. ] bhagavan ! vaha avagraha kitane prakAra kA hai ? [u. ] gautama ! avagraha do prakAra kA hai| yathA-(1) arthAvagraha, aura (2) vynyjnaavgrh| jisa prakAra (nandIsUtra sUtra 54--57 meM) AbhinibodhikajJAna ke viSaya meM kahA hai, usI prakAra yahA~ bhI jAna lenA caahie| vizeSa itanA hI hai ki vahA~ AbhinibodhikajJAna ke prakaraNa meM avagraha Adi ke ekArthika (samAnArthaka) zabda kahe haiM, unheM chor3akara yAvat-'noindriya-dhAraNA hai', yaha huA dhAraNA kA svarUpa yahA~ taka kahanA caahie| yaha mati-ajJAna kA svarUpa hai| 23. (Q.) Bhante ! Of how many types is avagraha (to acquire cursory knowledge)? __Ans.] Gautam ! Avagraha (to acquire cursory knowledge) is of two types--(1) Arthavagraha (acquisition of meaning) and (2) Vyanjanavagraha (acquisition of attributes). Details should be quoted from Nandi Sutra, mentioned in connection with Abhinibodhik jnana. bhagavatI sUtra (3) (14) Bhagavati Sutra (3) 55555555555555555555555555555)))

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9555555555555555555555555555555555; The difference is that only one meaning (positive) has been given there, instead of that the opposite (negative or wrong) should be taken... and so on up to... no-indriya dhaarana (non-sensual absorption) and that is dhaarana. This is all about Mati-ajnana (wrong sensory knowledge). 24. [pra. ] se kiM taM suyaaNNANe ? [ u. ] suyaaNNANe jaM imaM aNNANiehiM micchaddiTThiehiM jahA naMdIe jAva cattAri vedA sNgovNgaa| se ttaM suyanaanne| 24. [pra. ] bhagavan ! zruta-ajJAna kise kahate haiM ? [u. ] gautama ! jisa prakAra nandIsUtra (pRSTha 353) meM kahA hai-'jo ajJAnI mithyAdRSTiyoM dvArA prarUpita hai'; ityAdi yAvat-sAMgopAMga cAra veda taka zruta-ajJAna hai| yaha zruta-ajJAna kA varNana hai| 24. [Q.] Bhante ! What is this Shrut-ajnana (absence of scriptural knowledge or wrong scriptural knowledge)? ___ [Ans.] Gautam ! It is as mentioned in Nandi Sutra (p. 353). From 'that which has been propagated by ignorant heretics'... and so on up to... four Vedas is wrong scriptural knowledge. This is all about Shrut-ajnana (absence of scriptural knowledge or wrong scriptural knowledge). 25. [pra. ] se kiM taM vibhaMganANe ? [u. ] vibhaMganANe aNegavihe paNNatte, taM jahA-gAmasaMTie, nagarasaMThie jAva saMnivesasaMThie, dIvasaMTie, samuddasaMTie, vAsasaMThie, vAsaharasaMThie, pavvayasaMThie, rukkhasaMThie, thUbhasaMThie, hayasaMThie, gayasaMThie, narasaMTie, kinnarasaMThie, kiMpurisasaMThie, mahoragasaMThie, gaMdhavvasaMTie, usabhasaMThie, pasu-pasaya-vihaga-vAnaraNANAsaMThANasaMThite pnnnntte| 25. [pra. ] bhagavan ! vaha vibhaMgajJAna kitane prakAra kA hai| [u. ] gautama ! vibhaMgajJAna aneka prakAra kA hai| yathA-grAmasaMsthita (grAma Adi kA avalambana hone se grAma ke AkAra kA ho jAtA hai), nagarasesthita (nagarAkAra) yAvat sannivezasaMsthita, dvIpasaMsthita, samudrasaMsthita, varSasaMsthita (bharatAdi kSetra ke AkAra), varSadharasaMsthita (kSetra kI sImA karane vAle parvatoM ke AkAra kA), sAmAnya parvatasaMsthita, vRkSasaMsthita, stUpasaMsthita, hayasaMsthita (azvAkAra), gajasaMsthita, narasaMsthita, kinnarasaMsthita, kimpuruSasaMsthita, mahoragasaMsthita, gandharvasaMsthita, vRSabhasaMsthita (baila ke AkAra kA), pazu, pazaya (arthAt do khura vAle jaMgalI caupAye jAnavara), vihaga (pakSI), aura vAnara ke AkAra vAlA hai| isa prakAra vibhaMgajJAna nAnA saMsthAnasaMsthita (AkAroM se yukta) kahA gayA hai| (pA~ca jJAna, tIna ajJAna kA vistRta varNana sacitra nandIsUtra, pRSTha 79 para dekheN|) 25. (Q.) Bhante ! Of how many types is Vibhang-jnana (pervert knowledge)? aSTama zataka : dvitIya uddezaka (15) Eighth Shatak : Second Lesson 5555555555555555555555555555

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e 559 ) )))))))) )) 4515 [Ans.] Gautam ! Vibhang-jnana (pervert knowledge) is of many 4 types-based on village (when acquired in relation to a village it takes that form), based on city... and so on up to... based on inhabited areas, based on island (or continent), based on sea, based on areas (like Bharat area), based on Varshadhar (like a mountain marking the border of an 4 area), based on mountain, based on tree, based on mound, based on 4 horse, based on elephant, based on human, based on Kinnar, based on 4 Kimpurush, based on Mahorag, based on Gandharva, based on bull, 5 based on animal, based on hoofed animal, based on bird, and based on monkey. Thus Vibhang-jnana (pervert knowledge) is said to be based on numerous forms. (For detailed information about five jnanas and three ajnanas refer to Illustrated Nandi Sutra, p. 79) +jIvoM meM jJAna-ajJAna KNOWLEDGE IN LNING BEINGS OM 26. [pra. ] jIvA NaM bhaMte ! kiM nANI, annANI ? + [u. ] goyamA ! jIvA nANI vi, anANI vi| je nANI te atthegaiyA dunnANI, atthegaiyA titrANI, Wan atthegaiyA caunANI, atthegaiyA egnaannii| je dunANI te AbhiNibohiyanANI ya suyanANI y| je titrANI te AbhiNibohiyanANI suyanANI, + ohinANI, ahavA AbhiNibohiyaNANI, suyaNANI, mnnpjjvnaannii| je cauNANI te AbhiNibohiyaNANI, suyaNANI, ohiNANI, mnnpjjvnnaannii| je eganANI te niyamA kevlnaannii| je aNNANI te atyaMgaiyA duaNNANI, atthegaiyA tiannnnaannii| je duaNNANI te maiaNNANI ya + suyaaNNANI y| je tiaNNANI te maiaNNANI, suyaaNNANI, vibhNgnaannii| OM 26. [pra. ] bhagavan ! jIva jJAnI hai yA ajJAnI hai ? [u. ] gautama ! jIva jJAnI bhI hai aura ajJAnI bhI hai| jo jIva jJAnI haiM, unameM se kucha jIva do jJAna OM vAle haiM, kucha jIva tIna jJAna vAle haiM, kucha jIva cAra jJAna vAle haiM aura kucha jIva eka jJAna vAle haiN| ma jo do jJAna vAle haiM, ve matijJAnI aura zrutajJAnI hote haiN| jo tIna jJAna vAle haiM, ve AbhinibodhikajJAnI, zrutajJAnI aura avadhijJAnI haiM, athavA AbhinibodhikajJAnI, zrutajJAnI aura manaH OM paryavajJAnI hote haiN| jo cAra jJAna vAle haiM, ve AbhinibodhikajJAnI, zrutajJAnI, avadhijJAnI aura manaH // + paryavajJAnI haiN| jo eka jJAna vAle haiM, ve niyamataH kevalajJAnI haiN| jo jIva ajJAnI haiM, unameM se kucha jIva do ajJAna vAle haiM, kucha tIna ajJAna vAle hote haiN| jo jIva do ajJAna vAle haiM, ve mati-ajJAnI aura zruta-ajJAnI haiM; jo jIva tIna ajJAna vAle haiM, ve " ke mati-ajJAnI, zruta-ajJAnI aura vibhaMgajJAnI haiN| B55555555555555555555555555555555555555555555555) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatI sUtra (3) (16) Bhagavati Sutra (3) 85555555555555555555555555555

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pAMca jJAna kA viSaya matijJAna zrutajJAna avadhijJAna 000 dogeC000 loka 15 samAna upayoga se sAmAnya rUpa se sarva-dravya, sarva-kSetra,sarva-kAla, sarva-bhAva jAnatA devatA hai| 13 QUS samAna rakhaNDa saMpUrNa loka aura aloka meM loka jitane 'asaMvya rakhaNDa avadhi jJAnI dekha sakatA hai| manaHparyavajJAna kevalajJAna -HNA BEGA ar3hAI dvIpa ke andara ke saMjJI jIvoM ke manogata bhAva lokAloka ke sarva dravya paryAyoM ko viziSTa rUpa se jAnate dekhate haiN| / ninglihan

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(c)555555555 4 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 9595959 Wan Wan citra - paricaya 3 jJAna jIva kA svAbhAvika guNa hai| jJAna ke pA~ca bheda batAye gaye haiM 1. mati jJAna, 2. zruta jJAna, 3. avadhi jJAna, 4. manaH paryava jJAna, 5. kevala jJAna / paryAyoM buddhi dvArA grAhya jJAna ko matijJAna kahate haiN| ye pA~ca iMdriyoM aura mana se hotA hai| sunane, bolane yA vyakta karane yogya jJAna ko zrutajJAna kahate haiN| maryAdita kSetra ke rUpI padArthoM ko jAnane vAle jJAna ko avadhijJAna kahate haiN| manuSya kSetra ke saMjJI jIvoM ke manogata bhAvoM ko jAnane vAle jJAna ko manaH paryava jJAna kahate haiM / sarva rUpI-arUpI dravyoM kI sarva paryAyoM ko jAnane vAle jJAna ko kevalajJAna kahate haiN| mati zruta jJAnI - dravya se sarva dravya, kSetra se sarva kSetra, kAla se sarva kAla aura bhAva se sarva bhAva ko upayoga se sAmAnya rUpa se jAnate-dekhate haiM arthAt sarva dravya kI, sarvakAla Adi kI sabhI paryAyoM ko nahIM jAnate haiM / avadhijJAnI - sampUrNa loka ke sarva rUpI dravya ko jAnate-dekhate haiN| aloka meM bhI agara loka jitane asaMkhya khaMDa hoM to usako bhI dekhane kI zakti rakhate haiM (aloka meM rUpI dravya hote hI nahIM, isalie dekhate nhiiN| agara hote to dekha sakate the| ) / manaH paryava jJAnI - manuSya kSetra ke aMdara jitane bhI saMjJI paMcendriya jIva haiM unake manogata bhAvoM ko jAnate haiM / yadi deva yahA~ Ate haiM to usake bhI manogata bhAva ko jAna sakate haiM / kevalajJAnI loka- aloka ke sarva dravya, kSetra, kAla, bhAva kI, sarva 'jAnate-dekhate haiN| Illustration No. 3 pA~ca jJAna kA utkRSTa viSaya jnana. - zataka 8, u. 2, sUtra 19 MAXIMUM RANGES OF FIVE KINDS OF KNOWLEDGE Knowledge is the natural attribute of soul. It is of five kinds - (1) Mati-jnana, (2) Shrut-jnana, (3) Avadhi-jnana, (4) Manah-paryav-jnana and (5) Keval Mati-jnana is sensory knowledge and is acquired by means of five sense organs and the mind. Shrut-jnana is scriptural knowledge that is acquired through hearing and conveyed or expressed by speaking. Avadhi-jnana is extrasensory perception of limited physical dimension. Manah-paryav-jnana is extrasensory perception and knowledge of thought process and thought-forms of sentient beings living in area of humans. Keval-jnana is omniscience or the knowledge of all modes of all things with and without form. Mati-shrut jnani (endowed with sensual and scriptural knowledge) - Those who know and see all things in all areas, at all times and all angles, but ordinarily. In other words they do not know and see all modes of all things etc. Avadhi jnani - Those who know and see all things in physical dimension (having form) in the whole Lok. They have power to see things with form even in Alok (unoccupied space) in case they did exist. Manah-paryav jnani - phra Those having extrasensory perception and knowledge of thought process and thought-forms of sentient beings living in area of humans. They also are capable of knowing the thoughts of divine beings when they enter the area of humans. Keval jnani - They have the knowledge of all modes of all things with and without form. 055555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha -Shatak-8, lesson-2. Sutra-19 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha5 Wan phra

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DEAR NE 45 456 45 46 46 45 46 45 46 46 467 46 46 VE VE VE LIE LIE LE LE 3555555555555555555 26. [Q.] Bhante! Are living beings jnani (endowed with knowledge) or ajnani (ignorant or with wrong knowledge)? Wan [Ans.] Gautam ! Living beings are jnani (endowed with knowledge) as well as ajnani (ignorant or with wrong knowledge). Among those who are endowed with knowledge, some are endowed with two kinds of knowledge, some with three kinds, some with four kinds and some with one kind. Those with two kinds are mati-jnani (endowed with sensual knowledge) and shrut-jnani (endowed with scriptural knowledge). Those with three kinds are either mati-jnani (endowed with sensual knowledge), shrut-jnani (endowed with scriptural knowledge) and avadhi-jnani (endowed with extrasensory perception of the physical fidimension; something akin to clairvoyance), or mati-jnani (endowed with fi sensual knowledge), shrut-jnani (endowed with scriptural knowledge) and manahparyava-jnani (endowed with extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy). Those with four kinds are mati-jnani, shrut-jnani, avadhi-jnani and manahparyava-jnani. F Those with one kind are essentially Keval-jnani (omniscient). aNNA te attheiyA duaNNANI, atthegaiyA tiaNNANI / evaM tiNNi aNNANANi bhayaNAe / 27. [.] bhagavan ! nairayika jIva jJAnI haiM yA ajJAnI haiM ? [u.] gautama ! nairayika jIva jJAnI bhI haiM aura ajJAnI bhI haiN| unameM jo jJAnI haiM, ve niyamataH tIna jJAna vAle haiM; yathA-AbhinibodhikajJAnI, zrutajJAnI aura avadhijJAnI / jo ajJAnI haiM, unameM se kucha do ajJAna vAle haiM aura kucha tIna ajJAna vAle haiN| isa prakAra tIna ajJAna bhajanA (vikalpa) se hote haiN| aSTama zataka : dvitIya uddezaka Among those who are ajnani (ignorant or with wrong knowledge), some are with two kinds of ajnana (ignorance or wrong knowledge) and F some with three kinds. Those with two kinds are mati-ajnani (with wrong sensual knowledge) and shrut-ajnani (with ignorance related to scriptural knowledge or wrong scriptural knowledge). Those with three kinds are mati-ajnani, shrut-ajnani and vibhang-jnani (having pervert knowledge). 27. [ pra. ] neraiyA NaM bhaMte! kiM nANI, aNNANI ? [u.] goyamA ! nANI vi aNNANI vi / je nANI te niyamA tinnANI, taM jahA - AbhiNibohiyanANI 5 nANI ohinANI / ( 17 ) 0555555555555555555555555555555555555555555550 Eighth Shatak: Second Lesson 5555555555555555555555555555555555 Wan Wan Wan Wan Wan

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phra pha phra 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 5 5 5 55 5 5 5 5 5 5 5 5 5 5 2 Wan Wan Wan Wan pha Wan 27. [Q.] Bhante ! Are infernal beings jnani or ajnani ? [Ans.] Gautam ! Infernal beings are jnani (endowed with knowledge ) as well as ajnani (ignorant or with wrong knowledge). Those who are endowed with knowledge are as a rule mati-jnani (endowed with sensual knowledge), shrut-jnani (endowed with scriptural knowledge) and avadhi-jnani (extrasensory perception of the physical dimension; something akin to clairvoyance). Among those who are ajnanis (ignorants or with wrong knowledge) some are with two kinds of ajnanas (kinds of wrong knowledge) and some with three. Thus, generally speaking they are with different alternative combinations of three ajnanas. 28. [ pra. ] asurakumArA NaM bhaMte! kiM nANI aNNANI ? [u. ] jaheva neraiyA taheva tiNNi nANANi niyamA, tiNNi ya aNNANANi bhayaNAe / evaM jAva thaNiyakumArA / 28. [ pra. ] bhagavan ! asurakumAra jJAnI haiM yA ajJAnI haiM ? (endowed with right knowledge) or ajnani (ignorant or with wrong 5 knowledge ) ? Wan [ u. ] gautama ! jaise nairayikoM kA kathana kiyA hai, usI prakAra asurakumAroM kA bhI kathana karanA cAhie / arthAt jo jJAnI haiM, ve niyamataH tIna jJAna vAle haiM aura jo ajJAnI haiM, ve bhajanA (vikalpa) tIna ajJAna vAle haiN| isI prakAra yAvat stanitakumAra taka kahanA cAhie / 28. [Q.] Bhante ! Are Asur Kumars (a kind of divine beings) jnani [Ans.] Gautam ! What has been said about infernal beings should be repeated here. Which means, those who are jnani (endowed with right knowledge) are as a rule endowed with three kinds of knowledge. And 29. [.] puDhavikkAiyA NaM bhaMte! kiM nANI aNNANI ? [u.] those who are ajnanis are, generally speaking, with different alternative combinations of three ajnanas (kinds of wrong knowledge). The same Wan should be repeated for divine beings up to Stanit Kumars. goyamA ! no nANI, aNNANI - mai aNNANI ya, suyaaNNANI y| evaM jAva vaNassaikAiyA / 29. [ pra. ] bhagavan ! pRthvIkAyika jIva jJAnI haiM yA ajJAnI ? [ u. ] gautama ! ve jJAnI nahIM haiM, ajJAnI haiN| ve niyamataH do ajJAna vAle haiM; yathA-mati - ajJAnI aura zruta- ajJAnI / isI prakAra yAvat vanaspatikAyika paryanta kahanA cAhie / bhagavatI sUtra (3) ( 18 ) phaphaphaphaphaba Bhagavati Sutra (3) 5 Wan 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5552

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29. (Q.) Bhante ! Are earth-bodied beings (prithvikaayik) jnani or si ajnani? [Ans.] Gautam ! They are not jnani (endowed with knowledge) but only ajnani (ignorant or with wrong knowledge). As a rule they are with two ajnanas--mati ajnani (with wrong sensual knowledge) and shrut ajnani (with ignorance related to scriptural knowledge or wrong 4 scriptural knowledge). The same should be repeated for living beings up to plant-bodied beings (vanaspatikaayik). 30. [pra. ] beiMdiyANaM pucchaa| [u. ] goyamA ! NANI vi, aNNANI vi| je nANI te niyamA duNNANI, taM jahAAbhiNibohiyanANI ya suyaNANI y| je aNNANI te niyamA duaNNANI-AbhiNibohiyaaNNANI ya suyaaNNANI y| evaM teiMdiya-cauridiyA vi| 30. [ pra. ] bhagavan ! dvIndriya jIva jJAnI haiM yA ajJAnI ? [u. ] gautama ! dvIndriya jIva jJAnI bhI haiM aura ajJAnI bhI haiN| jo jJAnI haiM, ve niyamataH do jJAna vAle haiM; yathA matijJAnI aura shrutjnyaanii| jo ajJAnI haiM, ve niyamataH do ajJAna vAle haiM; yathA-5 mati-ajJAnI aura shrut-ajnyaanii| isI prakAra trIndriya aura caturindriya jIvoM ke viSaya meM bhI kahanA caahie| 30. (Q.) Bhante ! Now the same question about two-sensed beings (dvindriya jiva) ? [Ans.] Gautam ! They are jnani (endowed with knowledge) as well as ajnani (ignorant or with wrong knowledge). Those who are jnani are as a rule with two jnanas (kinds of right knowledge)-mati jnani (with sensual knowledge) and shrut jnani (with scriptural knowledge). Those 41 who are ajnani are as a rule with two ajnanas (kinds of wrong knowledge)--mati ajnani and shrut ajnani. The same should be repeated for three-sensed and four-sensed living beings (trindriya and chaturindriya jivas). 31. [pra. ] paMciMdiyatirikkhajoNiyANaM pucchaa| [u. ] goyamA ! nANI vi aNNANI vi| je nANI te atthegaiyA duNNANI, atthegaiyA tinnaannii| evaM tiNNi nANANi tiNNi aNNANANi ya bhynnaae| 31. [pra. ] bhagavan ! paMcendriyatiryaJcayonika jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! ve jJAnI bhI haiM aura ajJAnI bhI haiN| jo jJAnI haiM, unameM se kitane hI do jJAna vAle haiM aura kaI tIna jJAna vAle haiN| isa prakAra (paMcendriyatiryaJcayonika jIvoM ke) tIna jJAna aura tIna ajJAna bhajanA se hote haiN| Wan 555555555555555555555555555555555555555555555) aSTama zataka : dvitIya uddezaka (19) Eighth Shatak: Second Lesson

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))) )) )) ))) )) 85555555555555555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan 31. (Q.) Bhante ! Now the same question about five-sensed animals (panchendriya tiryanchayonik jivas)? (Ans.) Gautam ! They are jnani (endowed with right knowledge) as well as ajnani (ignorant or with wrong knowledge). Among those who are jnani some are with two jnanas and some with three. Thus generally speaking they are with different alternative combinations of three jnanas (kinds of right knowledge) and three ajnanas. 32. maNussA jahA jIvA taheva paMca nANANi tiNNi aNNANANi ya bhynnaae| 32. jisa prakAra audhika jIvoM ke viSaya meM kahA hai, usI prakAra manuSyoM meM pA~ca jJAna aura tIna ajJAna bhajanA se hote haiN| 32. Like the general statement for living beings, human beings have different alternative combinations of five jnanas and three ajnanas (kinds of wrong knowledge). 33. vANamaMtarA jahA neriyaa| 33. vANavyantara devoM kA kathana nairayikoM ke samAna jAnanA caahie| 33. Vanavyantar devs (interstitial gods) follow the pattern of infernal beings. 34. jotisiya-vemANiyANaM tiNNi nANA tiNNi annANA niymaa| 34. jyotiSka aura vaimAnika devoM meM tIna jJAna athavA tIna ajJAna niyamataH hote haiN| 34. Jyotishk devs (Stellar gods) and Vaimanik Devs (Celestialvehicular gods) have either three jnanas (kinds of right knowledge) or fi three ajnanas as a rule. 35. [pra. ] siddhA NaM bhaMte ! pucchaa| [u. ] goyamA ! NANI, no annnnaannii| niyamA egnaannii-kevlnaannii| 35. [pra. ] bhagavan ! siddha bhagavAna jJAnI haiM yA ajJAnI haiM ? OM [u. ] gautama ! siddha bhagavAna jJAnI haiM, ajJAnI nahIM haiN| ve niyamataH eka-kevalajJAna vAle haiN| 35. (Q.) Bhante ! Now the same question about Siddhas (liberated Wan souls)? (Ans.) Gautam ! Siddhas are only jnanis and never ajnanis. As a rule ___they have only one jnana-Keval-jnana. ))) 9555555555555)95955555555555))))))))))))))))) ))) )) 9555555555))))))) bhagavatI sUtra (3) (20) Bhagavati Sutra (3) Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%% %%%%%%%

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5 5 5 55 5 5 5 5 5 55 5 5 555 vivecana : nairayikoM meM tIna jJAna, tIna ajJAna-samyagdRSTi nairayikoM meM bhavapratyaya avadhijJAna hotA hai, isalie 5 ve niyamataH tIna jJAna vAle hote haiM / kintu jo ajJAnI hote haiM, unameM kitane hI do ajJAna vAle hote haiM aura kitane hI tIna ajJAna vaale| jaba koI asaMjJI paMcendriyatiryaJca naraka meM utpanna hotA hai, taba usake aparyApta avasthA meM vibhaMgajJAna nahIM hotA, isa apekSA se nArakoM meM do ajJAna kahe gaye haiN| jo midhyAdRSTi saMjJI paMcendriya naraka meM utpanna hotA hai to usako aparyApta avasthA meM bhI vibhaMgajJAna hotA hai| ataH isa apekSA se nArakoM meM tIna ajJAna kahe haiN| deva aura naraka gati meM jAne vAle saMjJI jIva jaba eka gati se dUsarI gati meM jAte haiM to pahale hI samaya meM unheM tIsarA jJAna-ajJAna ( avadhi - vibhaMga) ho jAtA hai| magara yaha asaMjJI jIva ko nahIM hotA / vaha vahA~ jAkara pahale paryApta avasthA ko prApta karate haiM / taba unheM tIsarA jJAna-ajJAna hotA hai| 555555552 tIna vikalendriya jIvoM meM do jJAna- dvIndriya, trIndriya aura caturindriya jIvoM meM jisa aupazamika samyagdRSTi manuSya ne yA tiryaJca ne pahale AyuSya bA~dha liyA hai, vaha upazama- samyaktva kA vamana karatA huA unameM (dvI - tri- caturindriya vikalendriya jIvoM meM) utpanna hotA hai| usa jIva ko aparyApta dazA meM sAsvAdana samyagdarzana rahatA hai, jo jaghanya eka samaya aura utkRSTa chaha AvalikA taka rahatA hai; taba taka samyagdarzana hone ke kAraNa vaha jJAnI rahatA hai, usa apekSA se vikalendriyoM meM do jJAna batalAe~ haiN| isake pazcAt to vaha midhyAtva ko prApta ho jAne se ajJAnI ho jAtA hai| (vRtti, patrAMka 345) Elaboration Three jnanas and three ajnanas of infernal beings-The infernal beings with right perception or faith (samyagdrishti) are endowed with bhavapratyayik avadhi-jnana (innate extrasensory perception). That is why as a rule they are with three jnanas (kinds of right knowledge). However, among those who are ajnani many are with two kinds of ajnana (ignorance or wrong knowledge) and many with three. When a non-sentient five-sensed animal (asanjni panchendriya tiryanch) is born in hell then he does not have vibhang-jnana (pervert knowledge) in its underdeveloped state. The statement that infernal beings are with two kinds of ajnana is in this context only. But when a sentient five-sensed being with false perception/faith (mithyadrishti phra sanjni panchendriya jiva) is born in hell then he has vibhang-jnana (pervert knowledge) even in its underdeveloped state. In this context the infernal beings are said to have three ajnanas (kinds of wrong 5 knowledge). phra phra Wan Wan ( 21 ) 5 Two jnanas in two to four sensed beings-Suppose a human being or an animal with right perception/faith acquired due to pacification of karmas has already acquired ayushya karma (life-span determining karma) but takes rebirth as two to four sensed being as a result of abandoning that right perception; in that case he has traces of that right perception in its underdeveloped state. It remains with him for a minimum of one Samaya (the ultimate fractional unit of time) and aSTama zataka: dvitIya uddezaka Eighth Shatak: Second Lesson ********************************* Wan phra Wan Wan Wan 5 Wan Wan phra

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) ) ))) ) ))) ))) )) )))) maximum of six Avalikas (a micro-unit of time). During that period he is 45 a jnani (endowed with right knowledge) due to presence of that right i perception. The statement about two to four sensed beings having two Wan jnanas (kinds of right knowledge) is in this context only. After this the 5 right perception turns into false and he becomes ajnani. (Vritti, leaf 345) ke gati Adi ATha dvAroM kI apekSA jJAnI-ajJAnI JNANI-AJNANI IN CONTEXT OF EIGHT STATES * prathama, gatidvAra FIRST STATE : GATI ma 36. [pra. ] nirayagatiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [u. ] goyamA ! nANI vi, aNNANI vi| tiNNi nANAI niyamA, tiNNi annANAI bhynnaae| 36. [pra. ] bhagavan ! narakagati meM jAte hue jIva jJAnI haiM yA ajJAnI haiM ? ma [u. ] gautama ! ve jJAnI bhI haiM aura ajJAnI bhI haiN| jo jJAnI haiM, ve niyamataH tIna jJAna vAle haiM aura jo ajJAnI haiM, ve bhajanA se tIna ajJAna vAle haiN| i 36. (Q.) Bhante ! Are jivas (souls) on way to infernal genuses (narak gati) jnani or ajnani ? [Ans.] Gautam ! They are jnani (endowed with right knowledge) as well as ajnani (ignorant or with wrong knowledge). Those who are jnani are as a rule with three jnanas and those who are ajnani have different alternative combinations of three ajnanas. 37. [pra. ] tiriyagatiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? _[u. ] goyamA ! do nANA, do annANA niymaa| 37. [pra. ] bhagavan ! tiryaJcagati meM jAte hue jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! unameM niyamataH do jJAna yA do ajJAna hote haiN| 37. [Q.] Bhante ! Are jivas (souls) on way to animal genuses (tiryanch gati) jnani or ajnani ? 4 [Ans.] Gautam ! They have two jnanas (kinds of right knowledge) and two ajnanas as a rule. OM 38. [ pra. ] maNussagatiyA NaM bhaMte ! jIvA kiM nANI, annANI ? [u. ] goyamA ! tiNNi nANAI bhayaNAe, do aNNANAI niymaa| 38. [pra. ] bhagavan ! manuSyagati meM jAte hue jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! unake bhajanA (vikalpa) se tIna jJAna hote haiM aura niyamataH do ajJAna hote haiN| )) )))) )) ))) ))) ))) )) 4 5 bhagavatI sUtra (3) (22) Bhagavati Sutra (3) 55445 AFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF"

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38. [Q.] Bhante ! Are jivas (souls) on way to human genus (manushya igati) jnani or ajnani ? ___[Ans.] Gautam ! They have different alternative combinations of three jnanas and, as a rule, two ajnanas. 39. devagatiyA jahA nirygtiyaa| ___39. devagatika jIvoM meM jJAna aura ajJAna kA kathana nirayagatika jIvoM ke samAna samajhanA caahie| 39. The divine genuses (dev gati) follows the pattern of infernal genuses. 40. [pra. ] siddhagatiyA NaM bhaMte ! 0 / [u. ] jahA siddhaa| 40. [pra. ] bhagavan ! siddhagatika jIva jJAnI haiM yA ajJAnI haiM ? [ u. ] gautama ! unakA kathana siddhoM kI taraha karanA caahie| arthAt ve niyamataH eka kevalajJAna vAle hote haiN| 40. [Q.] Bhante ! What about Siddha state (Siddha gati) ? i [Ans.] They are like Siddhas. In other words they have only one i Jnana, Keval-jnana (omniscience), as a rule. / dvitIya, indriyadvAra SECOND STATE : INDRYA 41. [pra. ] saiMdiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [ u. ] goyamA ! cattAri nANAI, tiNNi aNNANAI bhynnaae| 41. [pra. ] bhagavan ! sendriya (indriya vAle) jIva jJAnI haiM yA ajJAnI? [u. ] gautama ! unake cAra jJAna aura tIna ajJAna bhajanA se hote haiN| 41. Bhante ! Are jivas (living beings) with sense organs (seindriya) i jnani or ajnani? (Ans.) Gautam ! They have different alternative combinations of four i jnanas (kinds of right knowledge) as well as those of three ajnanas (kinds of wrong knowledge). 42. [pra. ] egiMdiyA NaM bhaMte ! jIvA kiM nANI0 ? [ u. ] jahA puddhvikkaaiyaa| 42. [ pra. ] bhagavan ! eka indriya vAle jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! inake viSaya meM pRthvIkAyika jIvoM kI taraha kahanA caahie| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . | aSTama zataka : dvitIya uddezaka (23) Eighth Shatak : Second Lesson

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0555555555555555555555555555558 42. [Q.] Bhante ! Are jivas (living beings) with one sense organ (ekendriya).jnani or ajnani (ignorant or with wrong knowledge)? [Ans.] Gautam ! They follow the pattern of earth-bodied beings (prithvikaayik). 43. beiMdiya-teiMdiya-caturiMdiyANaM do nANA, do aNNANA niymaa| paMciMdiyA jahA siNdiyaa| ___43. do indriyoM, tIna indriyoM aura cAra indriyoM vAle jIvoM meM do jJAna yA do ajJAna niyamataH // hote haiN| pA~ca indriyoM vAle jIvoM kA kathana sendriya jIvoM kI taraha karanA caahie| 43. Two, three and four sensed beings have, as a rule, two jnanas or two ajnanas. Five-sensed beings follow the pattern of jivas with sense 4i organs (sendriya). 44. [pra.] aNiMdiyA NaM bhaMte ! jIvA kiM nANI0? [u. ] jahA siddhaa| 44. [pra. ] bhagavan ! anIndriya (indriyarahita) jIva jJAnI haiM athavA ajJAnI haiM ? [u. ] gautama ! unake viSaya meM siddhoM kI taraha jAnanA caahie| (arthAt ve niyamataH eka kevala OM jJAna vAle hote haiN|) 44. (Q.) Bhante ! Are jivas (souls) without sense organs (anindriya) .jnani (endowed with right knowledge) or ajnani? [Ans.] Gautam ! They are like Siddhas. tRtIya, kAyadvAra THIRD STATE : KAAYA 45. [pra. ] sakAiyA NaM bhaMte ! jIvA kiM nANI annANI ? _[u. ] goyamA ! paMca nANANi tiNNi annANAI bhynnaae| 45. [pra. ] bhagavan ! sakAyika (kAyAsahita) jIva jJAnI haiM yA ajJAnI ? [u. ] gautama ! sakAyika jIvoM ke pA~ca jJAna aura tIna ajJAna bhajanA se hote haiN| 45. [Q.] Bhante ! Are sakaayik jivas (living beings with body or embodied beings).jnani or ajnani ? [Ans.) Gautam ! They have different alternative combinations of five jnanas (kinds of right knowledge) as well as those of three ajnanas (kinds of wrong knowledge). 46. puDhavikAiyA jAva vaNassaikAiyA no nANI, annnnaannii| niyamA duaNNANI; taM jahA* maiaNNANI ya suyaaNNANI y| tasakAiyA jahA skaaiyaa| Tian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFF | bhagavatI sUtra (3) (24) Bhagavati Sutra (3) 8))))) ))))) ))))))))) )))555555555558

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46. pRthvIkAyika se yAvat vanaspatikAyika jIva taka jJAnI nahIM, ajJAnI hote haiN| ve niyamataH do ma ajJAna mati-ajJAna aura zruta-ajJAna vAle hote haiN| trasakAyika jIvoM kA kathana sakAyika jIvoM ke samAna samajhanA caahie| 46. Earth-bodied (prithvikaaya)... and so on up to... plant-bodied (vanaspatikaaya) beings are not jnani (with knowledge) but only ajnani (ignorant or with wrong knowledge). They have as a rule two ajnanas (mati-ajnana and shrut-ajnana). Mobile-bodied beings (traskaayik jivas) follow the pattern of embodied beings (sakaayik). 47. [pra. ] akAiyA NaM bhaMte ! jIvA kiM nANI0 ? [u.] jahA siddhaa| 47. [pra. ] bhagavan ! akAyika (kAyArahita) jIva jJAnI haiM athavA ajJAnI haiM ? [ u. ] gautama ! inake viSaya meM siddhoM kI taraha jAnanA caahie| 47. [Q.] Bhante ! Are jivas (souls) without body (akaayik) jnani or ajnani ? [Ans.] Gautam ! They are like Siddhas. caturtha, sUkSma-bAdaradvAra FOURTH STATE : SUKSHMA-BAADAR 48. [pra. ] suhumA NaM bhaMte ! jIvA kiM nANI0 ? [u. ] jahA puddhvikaaiyaa| 48. [pra. ] bhagavan ! sUkSma jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! inake viSaya meM pRthvIkAyika jIvoM ke samAna kathana karanA caahie| 48. [Q.] Bhante ! Are sukshma jivas (minute living beings) jnani or ajnani? [Ans.] Gautam ! They follow the pattern of earth-bodied beings. 49. [pra. ] bAdarA NaM bhaMte ! jIvA kiM nANI0 ? [u. ] jahA skaaiyaa| 49. [pra. ] bhagavan ! bAdara jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! inake viSaya meM sakAyika jIvoM ke samAna kahanA caahie| 49. [Q.] Bhante ! Are baadar jivas (gross living beings) jnani or ajnani? [Ans.) Gautam ! They follow the pattern of embodied beings 5 (sakaayik). 85955555555555555555)))))))))))))))))))))555558 aSTama zataka : dvitIya uddezaka (25) Eighth Shatak : Second Lesson

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) )) ) )) )) ) )) )) )) ) 50. [pra. ] nosuhumAnobAdarA NaM bhaMte ! jIvA0 ? [u. ] jahA siddhaa| 50. [pra. ] bhagavan ! no-sUkSma-no-bAdara jIva jJAnI haiM yA ajJAnI ? [u. ] gautama ! inakA kathana siddhoM kI taraha samajhanA caahie| 50. [Q.] Bhante ! Are jivas (living beings) that are neither minute nor \i gross (nosukshma nobaadar) jnani or ajnani ? __ [Ans.] Gautam ! They are like Siddhas. + paMcama, paryApta-aparyAptadvAra FIFTH STATE : PRARYAPT-APARYAPT 51. [pra. ] pajjattA NaM bhaMte ! jIvA kiM nANI0 ? [u. ] jahA skaaiyaa| 51. [pra. ] bhagavan ! paryAptaka jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! inakA kathana sakAyika jIvoM ke samAna jAnanA caahie| 51. (Q.) Bhante ! Are paryaptak jivas (fully developed beings) jnani (endowed with right knowledge) or ajnani? + [Ans.] Gautam ! They follow the pattern of embodied beings (sakaayik). 52. [pra. ] pajjattA NaM bhaMte ! neraiyA kiM nANI0 ? [u. ] tiNNi nANA, tiNNi aNNANA niymaa| __ 52. [ pra. ] bhagavan ! paryAptaka nairayika jIva jJAnI haiM yA ajJAnI ? [u. ] gautama ! inameM niyamataH tIna jJAna yA tIna ajJAna hote haiN| ____52. [Q.] Bhante ! Are paryaptak nairayik jivas (fully developed infernal beings).jnani or ajnani ? [Ans.] Gautam ! They have three jnanas or three ajnanas (kinds of 4 wrong knowledge) as a rule. 53. jahA neraiyA evaM jAva thnniykumaaraa| puDhavikAiyA jahA egidiyaa| evaM jAva cturiNdiyaa| 53. paryApta nairayika jIvoM kI taraha yAvat paryApta stanitakumAra taka meM jJAna aura ajJAna kA kathana karanA caahie| (paryApta) pRthvIkAyika jIvoM kA kathana ekendriya jIvoM kI taraha karanA caahie| isI prakAra yAvat (paryApta) caturindriya (apkAyika, tejaskAyika, vAyukAyika, vanaspatikAyaki, dvIndriya, trIndriya aura caturindriya) taka samajhanA caahie| )) )) )))) )) )) )) ))) )) )) )) | bhagavatI sUtra (3) (26) Bhagavati Sutra (3) | B55555555)))))))) ))))))))) )) B9

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. . - . - . . - . - . - . - . i 53. Like fully developed infernal beings this statement should be i repeated for all beings up to fully developed (paryaptak) Stanit Kumar i divine beings. Earth-bodied beings (paryaptak) follow the pattern of onesensed beings. The same holds good for all beings up to (paryaptak) foursensed beings (i. e. water-bodied, fire-bodied, air-bodied, plant-bodied, i two-sensed, three-sensed and four sensed beings). 54. [pra. ] pajjattA NaM bhaMte ! paMciMdiyatirikkhajoNiyA kiM nANI, aNNANI ? _[u.] tiNNi nANA, tiNNi aNNANA bhynnaae| maNussA jahA skaaiyaa| i vANamaMtara-joisiya-mANiyA jahA neriyaa| 54. [pra. ] bhagavan ! paryApta paMcendriyatiryaJcayonika jIva jJAnI haiM yA ajJAnI haiM ? ! [u. ] gautama ! unameM tIna jJAna aura tIna ajJAna bhajanA (vikalpa) se hote haiN| paryApta manuSyoM ke sambandha meM kathana sakAyika jIvoM kI taraha karanA caahie| paryApta vANavyantara, jyotiSka aura vaimAnikoM kA kathana nairayika jIvoM kI taraha samajhanA caahie| 54. [Q.] Bhante ! Are paryaptak panchendriya tiryanchayonik jivas i (fully developed five-sensed animals) jnani or ajnani (ignorant or with wrong knowledge) ? ___[Ans.] Gautam ! They have different alternative combinations of three jnanas as well as those of three ajnanas. Fully developed humans (paryapt manushya) follow the pattern of embodied beings (sakaayik jivas). Fully developed interstitial, stellar and celestial vehicular divine i beings (paryaptak Vanavyantar, Jyotishk and Vaimanik deus) follow the | pattern of infernal beings. 55. [pra. ] apajjattA NaM bhaMte ! jIvA kiM nANI 2 ? [u. ] tiNNi nANA, tiNNi aNNANA bhynnaae| 55. [pra. ] bhagavan ! aparyAptaka jIva jJAnI haiM yA ajJAnI ? [ u. ] gautama ! unameM tIna jJAna aura tIna ajJAna bhajanA se hote haiN| 55. [Q.] Bhante ! Are aparyaptak jivas (underdeveloped beings) jnani or ajnani? (Ans.] Gautam ! They have different alternative combinations of three jnanas (kinds of right knowledge) as well as those of three ajnanas (kinds of wrong knowledge). aSTama zataka : dvitIya uddezaka (27) Eighth Shatak : Second Lesson 9555555555555555555555555555555555558

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B95555555555555955555555555555555 ) ) 17155555555555555555555279 Wan 5555555555555)))))))))))))) 56. [pra. ] apajjattA NaM bhaMte ! neraiyA kiM nANI, anANI? [u. ] tiNNi nANA niyamA, tiNNi aNNANA bhynnaae| evaM jAva thnniykumaaraa| 56. [pra. ] bhagavan ! aparyApta nairayika jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! unameM tIna jJAna niyamataH hote haiM athavA tIna ajJAna bhajanA se hote haiN| nairayika jIvoM kI taraha yAvat aparyApta stanitakumAra devoM taka isI prakAra kathana karanA caahie| 4 56. (Q.) Bhante ! Are aparyaptak nairayik jivas (underdeveloped infernal beings).jnani or ajnani ? ma [Ans.] Gautam ! They have three jnanas as a rule or different 4 alternative combinations of three ajnanas. The same follows up to under developed (aparyaptak) Stanit Kumar divine beings. 57. puDhavikkAiyA jAva vaNassaikAiyA jahA egidiyaa| 57. (aparyApta) pRthvIkAyika se lekara vanaspatikAyika jIvoM taka kA kathana ekendriya jIvoM kI taraha karanA caahie| 57. Earth-bodied beings (aparyaptak) to plant bodied beings (aparyaptak) follow the pattern of one-sensed beings. 58. [pra. ] beiMdiyA NaM pucchaa| [u. ] do nANA, do aNNANA nniymaa| evaM jAva pNciNdiytirikkhjonniyaannN| 58. [pra. ] bhagavan ! aparyApta dvIndriya jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! inameM do jJAna athavA do ajJAna niyamataH hote haiN| isI prakAra yAvat (aparyApta) paMcendriya tiryaJcayonika taka jAnanA caahie| 58. [Q.] Bhante ! Are aparyaptak dvindriya jivas (underdeveloped two-sensed beings).jnani (endowed with right knowledge) or ajnani ? [Ans.) Gautam ! They have two jnanas or two ajnanas (kinds of wrong knowledge) as a rule. The same is true for all beings up to aparyaptak panchendriya tiryanchayonik jivas (underdeveloped five-sensed animals). 59. [pra. ] apajjattagA NaM bhaMte ! maNussA kiM nANI, annANI ? __ [u. ] tiNNi nANAI bhayaNAe, do aNNANAI niymaa| vANamaMtarA jahA neriyaa| 59. [ pra. ] bhagavan ! aparyAptaka manuSya jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! unameM tIna jJAna bhajanA se hote haiM aura do ajJAna niyamataH hote haiN| aparyApta OM vANavyantara jIvoM kA kathana nairayika jIvoM kI taraha smjheN| 55555555555555555555555555555))))))))))))) bhagavatI sUtra (3) (28) Bhagavati Sutra (3)

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)))))))) ))))5555553 59. [Q.] Bhante ! Are aparyaptak manushya (underdeveloped human A beings).jnani or ajnani (with wrong knowledge)? [Ans.] Gautam ! They have different alternative combinations of three jnanas (kinds of right knowledge) and two ajnanas as a rule. + Underdeveloped interstitial divine beings (aparyaptak vanavyantar devs) follow the pattern of infernal beings. 60. [pra. ] apajjattagA jotisiya-vemANiyA NaM pucchA ? [ u. ] tiNNi nANA, tinni aNNANA niymaa| 60. [pra. ] bhagavan ! aparyApta jyotiSka aura vaimAnika jJAnI haiM yA ajJAnI ? [u. ] gautama ! unameM tIna jJAna yA tIna ajJAna niyamataH hote haiN| 60. [Q.] Bhante ! Are aparyaptak stellar and celestial vehicular divine beings (aparyaptak jyotishk and vaimanik deus) jnani or ajnani? [Ans.] Gautam ! They have three jnanas or three ajnanas as a rule. 61. [pra. ] nopajjattagA noapajjattagA NaM bhaMte ! jIvA kiM nANI0 ? [u. ] jahA siddhaa| 61. [ pra. ] bhagavan ! no-paryApta-no-aparyApta jIva jJAnI haiM yA ajJAnI ? [ u. ] gautama ! inakA kathana siddha jIvoM ke samAna jaaneN| 61. [Q.] Bhante ! Are jivas (living beings) that are neither fully developed nor underdeveloped (noparyaptak-noaparyaptak) jnani or ajnani ? _ [Ans.] Gautam ! They are like Siddhas. chaThA, bhavasthadvAra SIXTH STATE : BHAVASTH 62. [pra. ] nirayabhavatthA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [u. ] jahA nirygiyaa| 62. [pra. ] bhagavan ! niraya-bhavastha (narakagati meM rahe hue) jIva jJAnI haiM yA ajJAnI haiM ? [ u. ] gautama ! inake viSaya meM nirayagatika jIvoM ke samAna smjheN| 62. [Q.] Bhante ! Are niraya-bhavasth jivas (existing infernal beings) jnani or ajnani ? [Ans.] Gautam ! They follow the pattern of souls on way to infernal genuses. (aphorism 36) aSTama zataka : dvitIya uddezaka (29) Eighth Shatak: Second Lesson 1555555555555555; ) )))))))))9558

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2 5 5 5 5 5 5 5 5 5 5 55 5 5 55 55555555 5 555 55 5 5 555952 @$5559 59 59 555 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 5 555 5555 555 @ 63. [ pra. ] tiriyabhavatthA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [ u. ] tiNNi nANA, tiNNi aNNANA bhayaNAe / 63. [ pra. ] bhagavan ! tiryaJcabhavastha jIva jJAnI haiM yA ajJAnI haiM ? [ u.] unameM tIna jJAna aura tIna ajJAna bhajanA se hote haiN| 63. [Q.] Bhante ! Are tiryanch-bhavasth jivas ( existing animals) jnani or ajnani (with wrong knowledge ) ? [Ans.] Gautam ! They have different alternative combinations of three jnanas and those of three ajnanas (kinds of wrong knowledge). 64. [ pra. ] maNussabhavatthA NaM0 ? [ u. ] jahA sakAiyA / 64. [ pra. ] bhagavan ! manuSyabhavastha jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! inakA kathana sakAyika jIvoM kI taraha samajheM / 64. [Q.] Bhante ! Are manushya-bhavasth jivas ( existing human beings) jnani (endowed with right knowledge) or ajnani ? [Ans.] They follow the pattern of embodied beings (sahaayik jivas). 65. [pra.] devabhavatthA NaM bhaMte ! 0 ? [ u. ] jahA nirayabhavatthA / 6 5. [ pra. ] bhagavan ! devabhavastha jIva jJAnI haiM yA ajJAnI haiM ? [u.] gautama ! inake viSaya meM nirayabhavastha jIvoM ke samAna smjheN| 65. [Q.] Bhante ! Are dev-bhavasth jivas (existing divine beings) jnani or ajnani? [Ans.] They follow the pattern of existing infernal beings (nirayabhavasth jivas). abhavatthA jahA siddhA / 66. abhavastha jIvoM ke viSaya meM siddhoM kI taraha jAnanA caahie| 66. 66. Abhavasth jivas (nonexistent beings or souls that are not born in any genus) are like Siddhas. saptama, bhavasiddhikadvAra SEVENTH STATE BHAVASIDDHIK 67. [pra. ] bhavasiddhiyA NaM bhaMte ! jIvA kiM nANI0 ? [ u. ] jahA sakAiyA / bhagavatI sUtra ( 3 ) (30) tmimittmi*tmimimimimimimimimimimimittmimimimimimittttit Bhagavati Sutra (3) 5 Wan Wan

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355555555555555555555555555555558 67. [pra. ] bhagavan ! bhavasiddhika (bhavya) jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! inakA kathana sakAyika jIvoM ke samAna jaaneN| 67. (Q.) Bhante ! Are bhavasiddhik jivas (beings worthy of being liberated in future) jnani or ajnani? [Ans.] They follow the pattern of embodied beings (sakaayik jivas). 68. [pra. ] abhavasiddhiyA NaM pucchA ? [ u. ] goyamA ! no nANI; aNNANI, tiNNi aNNANAI bhynnaae| 68. [pra. ] bhagavan ! abhavasiddhika (abhavya) jIva jJAnI haiM yA ajJAnI? [u. ] gautama ! ye jJAnI nahIM, kintu ajJAnI haiN| inameM tIna ajJAna bhajanA se hote haiN| 68. (Q.) Bhante ! Are abhavasiddhik jivas (beings unworthy of being 41 liberated in future) jnani or ajnani (ignorant or with wrong knowledge) ? [Ans.] They are not jnani but ajnani only. They follow the pattern of is embodied beings (sakaayik jivas). They have different alternative combinations of three ajnanas. 69. [pra. ] nobhavasiddhiyA noabhavasiddhiyA NaM bhaMte ! jIvA0 ? [ u. ] jahA siddhaa| 69. [pra. ] bhagavan ! no-bhavasiddhika-no-abhavasiddhika jIva jJAnI haiM athavA ajJAnI haiM ? [u. ] gautama ! inake sambandha meM siddha jIvoM ke samAna smjheN| 69. [Q.] Bhante ! Are no-bhavasiddhik-no-abhavasiddhik jivas (beings neither worthy not unworthy of being liberated in future) jnani or ajnani? [Ans.] They are like Siddhas. AThavA~, saMjIdvAra EIGHTH STATE : SANJNI 70. [pra. ] saNNI NaM pucchaa| [u. ] jahA siNdiyaa| asaNNI jahA beiNdiyaa| nosaNNI-noasaNNI jahA siddhaa| 70. [pra.] bhagavan ! saMjJIjIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! sendriya jIvoM ke kathana ke samAna inake viSaya meM smjheN| asaMjJI jIvoM ke viSaya meM dvIndriya jIvoM ke samAna smjheN| no-saMjJI-no-asaMjJI jIvoM kA kathana siddha jIvoM kI taraha jAnanA caahie| 70. IQ.] Bhante ! Are sanjni jivas (sentient beings) jnani or ajnani ? B55)))))))))))))))555555555555555555555555558 aSTama zataka : dvitIya uddezaka (31) Eighth Shatak : Second Lesson 5555555555555555555555555555555553

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295 55 5 5 555595555955555 5 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 59595959595$5@ Wan Wan Wan Wan 5 organs (seindriya). Asanjni jivas (non-sentient beings) follow the 5 of two-sensed beings (dvindriya). No-sanjni-no-asanjni jivas ( neither 5 phra [Ans.] Gautam! They follow the pattern of living beings with sense sentient nor non-sentient beings) are like Siddhas. Wan vivecana : ukta sUtroM meM gati Adi ATa dvAroM kI apekSA jJAnI - ajJAnI kI prarUpaNA - ( 1 ) gatidvAra - gati kI apekSA pA~ca prakAra ke jIva haiM-narakagatika, tiryaMcagatika, manuSyagatika, devagatika aura siddhagatika / 5 haiN| paMcendriya tiryaMca aura manuSya, jo naraka meM jAne vAle haiM, ve yadi samyagdRSTi hoM to jJAnI hote haiM, kyoMki unheM 1. nirayagatika jIva ve haiM, jo yahA~ se marakara naraka meM jAne ke lie vigrahagati (antarAlagati) meM cala rahe 5 avadhijJAna bhavapratyaya hone ke kAraNa vigrahagati meM bhI hotA hai aura naraka meM niyamataH unheM tIna jJAna hote haiN| jAte yadi ve mithyAdRSTi hoM to ve ajJAnI hote haiM, unameM se narakagAmI yadi asaMjJI paMcendriyatiryaMca ho to vigrahagati meM aparyApta avasthA taka use vibhaMgajJAna nahIM hotA, usa samaya taka use do ajJAna hI hote haiM, kintu mithyAdRSTi saMjJI paMcendriya narakagAmI ko vigrahagati meM bhI bhavapratyayika vibhaMgajJAna hotA hai| isalie nirayagatika meM tIna ajJAna bhajanA se kahe gaye haiN| pattern 2. tiryaMcagatika jIva ve haiM jo yahA~ se marakara tiryaMcagati meM jAne ke lie vigrahagati meM cala rahe haiM / unameM niyama se do jJAna yA do ajJAna isalie batAe haiM ki samyagdRSTi jIva avadhijJAna se cyuta hone ke bAda mati - zrutajJAnasahita tiryaMcagati meM jAtA hai| isalie usameM niyamataH do jJAna hote haiM tathA midhyAdRSTi jIva vibhaMgajJAna se girane ke bAda mati- ajJAna, zruta- ajJAna sahita tiryaMcagati meM jAtA hai isalie niyamataH usameM do ajJAna hote haiN| 3. manuSyagati meM jAne ke lie jo vigrahagati meM cala rahe haiM, ve manuSyagatika kahalAte haiN| manuSyagatika meM hue jo jIva jJAnI hote haiM, unameM se kaI tIrthaMkara kI taraha avadhijJAna sahita manuSyagati meM jAte haiM, unameM jJAna hote haiM, jabaki avadhijJAnarahita manuSyagati meM jAne vAloM meM do jJAna hote haiM / isIlie yahA~ tIna jJAna bhajanA se kahe haiN| jo mithyAdRSTi haiM, ve vibhaMgajJAnarahita hI manuSyagati meM utpanna hote haiN| isalie unameM do ajJAna niyama se kahe gaye haiM tIna 4. devagati meM jAte hue vigrahagati meM cala rahe jIvoM kA kathana nairayikoM kI taraha ( niyamataH tIna jJAna athavA bhajanA se tIna ajJAna vAle) samajhanA caahie| 5. siddhagatika jIvoM meM to kevala eka hI jJAna- kevalajJAna hotA hai| ( 2 ) indriyadvAra - sendriya kA artha hai - indriya vAle jIva / sendriya jJAnI jIvoM ko 2, 3 yA 4 jJAna hote haiM; yaha bAta labdhi kI apekSA se samajhanA cAhie, kyoMki upayoga kI apekSA to sabhI jIvoM ko eka samaya meM eka hI jJAna hotA hai / kevalajJAna atIndriya jJAna hai, vaha sendriya nahIM hai| ajJAnI sendriya jIvoM ko tIna ajJAna bhajanA se hote haiM, kinhIM ko do aura kinhIM ko tIna ajJAna hote haiN| ekendriya jIva midhyAdRSTi hone se ajJAnI hI hote haiM, unameM niyamataH do ajJAna hote haiN| tIna vikalendriyoM meM do ajJAna to niyamataH hote haiM, kintu sAsvAdana guNasthAna hone kI avasthA meM do jJAna bhI hone sambhava haiM / anIndriya (indriyoM ke upayoga se rahita ) 5 jIva to kevalajJAnI hI hote haiN| phra 5 bhagavatI sUtra (3) **** (32) 3 95 95 5 55 595 55 5 5 5 5 55955555 5 55 55 5 5 5 5 5 5 5 5 5 5 55 5 5 59595959595952 Bhagavati Sutra (3) Wan Wan

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(3) kAyadvAra-audArika Adi zarIrayukta jIva ko athavA pRthvIkAyika Adi 6 kAya sahita jIva ko hai sakAyika kahate haiN| ve kevalI bhI hote haiN| ataH sakAyika samyagdRSTi meM pA~ca jJAna bhajanA se hote haiN| jo ma mithyAdRSTi sakAyika haiM, unameM tIna ajJAna bhajanA se hote haiN| jo SaTkAyoM meM se kisI bhI kAya meM nahIM haiM, yA - rika Adi kAyoM se rahita haiM. aise akAyika jIva siddha hote haiM, unameM sirpha kevalajJAna hI hotA hai| (4) sUkSma-vAdaradvAra-sUkSma jIva pRthvIkAyikavat mithyAdRSTi hone se unameM do ajJAna hote haiN| bAdara jIvoM meM kevalajJAnI bhI hote haiM, ataH sakAyika kI taraha unameM pA~ca jJAna aura tIna ajJAna bhajanA se pAye jAte haiN| (5) paryAptadvAra-paryApta jIvoM meM kevalajJAnI bhI hote haiM, ataH unameM sakAyika jIvoM ke samAna bhajanA se 5 jJAna aura 3 ajJAna pAye jAte haiN| paryApta nArakoM meM tIna jJAna aura tIna ajJAna niyamataH hote haiM, kyoMki asaMjJI - jIvoM meM se Aye hae aparyApta nArakoM meM hI vibhaMgajJAna nahIM hotA, mithyAtvI paryAptakoM meM to hotA hI hai| isI prakAra bhavanapati evaM vANavyantara devoM meM samajhanA caahie| paryApta vikalendriyoM meM niyama se do ajJAna hote haiN| paryApta paMcendriyatiryaMcoM meM 3 jJAna aura 3 ajJAna bhajanA se hote haiM, usakA kAraNa hai, kitane hI jIvoM ko avadhijJAna yA vibhaMgajJAna hotA hai, kitanoM ko nahIM hotaa| aparyAptaka nairayikoM meM tIna jJAna niyama se aura tIna ajJAna bhajanA se pAye jAte haiN| aparyAptaka dvIndriya Adi jIvoM meM sAsvAdana samyagdarzana sambhava hone se unameM do jJAna aura zeSa meM do ajJAna pAye jAte haiN| aparyApta samyagdRSTi manuSyoM meM tIrthaMkara prakRti ko bA~dhe hue jIva bhI hote haiM, unameM avadhijJAna honA sambhava hai, ataH unameM tIna jJAna bhajanA se pAye jAte haiN| mithyAdRSTi manuSyoM ko aparyApta avasthA meM vibhaMgajJAna nahIM hotA, isalie unameM niyamataH do ajJAna hote haiN| aparyApta vANavyantara devoM meM jo asaMjJI jIvoM meM se Akara utpanna hotA hai, usameM aparyApta avasthA meM vibhaMgajJAna kA abhAva hotA hai, zeSa meM avadhijJAna yA vibhaMgajJAna niyama se hotA hai| ataH unameM nairayikoM ke samAna tIna jJAna vAle yA do athavA tIna ajJAna vAle hote haiN| jyotiSka aura vaimAnika devoM meM saMjJI jIvoM meM se hI Akara utpanna hote haiM, isalie unameM aparyApta avasthA meM bhI bhavapratyayika avadhijJAna yA vibhaMgajJAna avazya hotA hai| ataH unameM niyamataH tIna jJAna " yA tIna ajJAna hote haiN| no-paryApta-no-aparyApta jIva siddha hote haiM, ve paryApta-aparyApta nAmakarma se rahita hote haiN| ataH unameM eka mAtra kevalajJAna hI hotA hai| (6) bhavasthadvAra-nirayabhavastha kA artha hai-narakagati meM utpatti-sthAna ko praapt| isI prakAra tiryaMcabhavastha Adi padoM kA artha samajha lenA caahie| nirayabhavastha kA kathana nirayagatikavat samajha lenA caahie| yAvat manuSya-deva kA kathana samajha lenA caahie| (7) bhavasiddhikadvAra-bhavasiddhika yAnI bhavya jIva jo samyagdRSTi haiM, unameM sakAyika kI taraha 5 jJAna bhajanA se hote haiM, jabaki mithyAdRSTi meM tIna ajJAna bhajanA se hote haiN| abhavasiddhika (abhavya) jIva sadaiva mithyAdRSTi hI rahate haiM, ataH unameM tIna ajJAna kI bhajanA hai| jJAna unameM hotA hI nhiiN| siddha hone ke bAda jIva bhavyatva kA tyAga karake no bhavika no abhavika bana jAte haiN| (8) saMjJIdvAra-saMjJI jIvoM kA kathana sendriya jIvoM kI taraha hai, arthAta unameM cAra jJAna athavA tIna ajJAna bhajanA se pAye jAte haiN| 13veM guNasthAna meM kevalI hone ke bAda nosaMjJI noasaMjJI kahalAte haiN| unameM sirpha // kevala jJAna hotA hai| asaMjJI jIvoM kA kathana dvIndriya jIvoM ke samAna hai, arthAt aparyApta avasthA meM unameM sAsvAdana samyagdarzana kI sambhAvanA hone se do jJAna bhI pAye jAte haiN| paryApta avasthA meM to unameM niyamataH do ajJAna hote hI haiN| jaWan 555555555555)))))))555555555555555555555555558 aSTama zataka : dvitIya uddezaka (33) Eighth Shatak : Second Lesson

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2441 41 41 41 41 41 41 41 45 455 456 4545454545454545454545454545454545454545 5454545454545454 0 455 455 456 457 455 456 457 4545454545454545454545454545454545454545454545454545454 Elaboration-Knowledge and non-knowledge in eight states of 4 existence-(1) Gati-dvar (state of genuses)--In terms of genuses there si are five classes of living beings--narak-gati or genus of infernal beings, tiryanch-gati or genus of animals, manushya-gati or genus of human beings, dev-gati or genus of divine beings, and Siddha-gati or genus of 45 liberated beings. (i) Niraya-gatik jivas-These are jivas (souls) who have died and are in the state of movement (vigraha gati) on way to the infernal world. If the five sensed animals and human beings on way to hell are originally 'i righteous (samyakdrishti); they are endowed with right knowledge si (nani). This is because their avadhi-jnana being bhavapratyayik (innate or birth related) exists during this intervening movement and as such they have, as a rule, three jnanas when born in hell. If they are 5 unrighteous (mithyadrishti) they are ajnani (ignorant or with wrong knowledge). In case of non-sentient five sensed animal there is absence of pervert knowledge (vibhang-jnana) in the state of movement and as long as it is in underdeveloped state. During this period it has only two ajnanas. However, in case of unrighteous sentient five sensed animal on 45 way to hell innate pervert knowledge (bhavapratyayik vibhang-jnana) exists even in the state of movement. That is why it is said that souls on way to infernal genus have different alternative combinations of three ajnanas. (ii) Tiryanch-gatik jivas-These are jivas (souls) who have died and are in the state of movement on way to the animal genuses. They are said to have two jnanas (kinds of right knowledge) or two ajnanas (kinds of wrong knowledge) as a rule. This is because when a righteous being (samyakdrishti jiva) falls from avadhi-jnana he goes to the animal genus with mati and shrut-jnana; that is why he has two jnanas as a rule. Also when an unrighteous being (mithyadrishti jiva) falls from vibhang-jnana he goes to the animal genus with mati and shrut-ajnana; that is why he has two ajnanas as a rule. (iii) Manushya-gati or genus of human beings--These are jivas (souls) who have died and are in the state of movement on way to the human genus. Some of those who are endowed with right knowledge (jnani) go to human genus with avadhi-jnana, just as a Tirthankar does. Thus they have three jnanas. However, those who go to human genus without avadhi-jnana have only two jnanas. Therefore it is said here 4545454545454545454545454 455 456 457 455 456 457 458 455 456 457 455 456 457 45454545454 455 456 455 5 4 455 456 4545454545454 Pra F () ( 34 ) Bhagavati Sutra (3) $$$$$4545454545454545454 455 456 457 455454545454545454 455 456 457 454 455 456 41

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15545454545454545454545454545454545454545454 455 456 457 41 41 41 41 415 41 56 457 452 i that they have different alternative combinations of three jnanas (kinds i of right knowledge). Those who are unrighteous go to the human genus without vibhang-jnana, therefore they are said to have two ajnanas as a rule. (iv) Dev-gati or genus of divine beings--These are jivas (souls) who have died and are in the state of movement on way to the divine genus. They follow the pattern of infernal beings (three jnanas as a rule or different alternative combinations of three ajnanas). (v) Siddha-gati or genus of liberated beings--These are jivas (souls) who have died and are in the state of movement on way to liberation. They have only one jnana, i. e. Keval-jnana. (2) Indriya-dvar (state of sense organs)-Se-indriya means with $1 sense organs. Living beings with sense organs have 2, 3 or four jnanas, this statement is in context with the capability because as far as application is concerned, at a particular moment, every being has only one knowledge. Keval-jnana is extrasensory knowledge, it is not related to sense organs. Ajnani beings with sense organs have different alternative combinations of three ajnanas (kinds of wrong knowledge), some have three and some two. Being unrighteous (mithyadirshti), onesensed beings are ajnani and they have two ajnanas as a rule. Two to four sensed beings have two ajnanas as a rule but there is a possibility of i them having two jnanas in the event they happened to be in the state of Sasvadan Gunasthaan (the level where there is a fleeting taste of righteousness). Those without sense organs (having made all the sense organs inactive) are omniscients (Keval jnani). (3) Kaaya-dvar (state of body)--Living beings with gross physical (audarik) or other types of body or those with six different kinds of body including earth-body are called sakaayik (with body or embodied). Kevalis (omniscient) are also among these. Therefore righteous (samyagdrishti) embodied beings have different alternative combinations of five jnanas (kinds of right knowledge). The unrighteous (Mithyadrishti) embodied beings have different alternative combinations of three ajnanas. Those having none of these six kinds of bodies or who are 'devoid of gross physical or other types of body are akaayik jivas. Such beings are Siddhas only and they have only Keval-jnana. 4545454545454545454545454545455 456 455 456 457 455 456 457 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 4 aSTama zataka : dvitIya uddezaka ( 35 ) Eighth Shatak : Second Lesson 1454545454 455 456 457 455 456 457 454545454 455 456 457 454 455 456 457 451 451 454141454545454545

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244541414141414141414141414141414141414141414141414141414141414141 455 456 457 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 455451 (4) Sukshma-dvar (state of minuteness)-Minute beings are like one sensed beings including earth-bodied ones and thus they have two ajnanas (kinds of wrong knowledge). There are omniscients among gross beings and thus they follow the pattern of embodied beings. In other words they have different alternative combinations of five jnanas and three ajnanas. (5) Paryapt-dvar (state of full development)--There are omniscients among fully developed beings (paryapt jivas) and thus they have different alternative combinations of five jnanas and three ajnanas. Fully developed infernal beings have three jnanas and three ajnanas as a rule. This is because only those infernal beings who have come from non-sentient beings are devoid of vibhang-jnana (pervert knowledge), the unrighteous fully developed beings necessarily have that. The same is true for abode-dwelling and interstitial gods. Fully developed two to 4 four sensed beings (vikalendriya jivas) have two ajnanas (kinds of wrong 4 knowledge) as a rule. Fully developed five sensed animals have different alternative combinations of three jnanas (kinds of right knowledge) and # three ajnanas. That is because some beings have avadhi-jnana or vibhang-jnana and some do not. Underdeveloped infernal beings have three jnanas as a rule and different alternative combinations of three ajnanas. Underdeveloped two to four sensed beings with a scope of fleeting righteousness have two jnanas and others have two ajnanas. Underdeveloped righteous humans have individuals destined to be Tirthankars among them and they are endowed with avadhi-jnana; thus they have different alternative combinations of three jnanas. Underdeveloped unrighteous humans are devoid of vibhang-jnana (pervert knowledge), therefore they have two ajnanas as a rule. Underdeveloped interstitial gods who have come from the genus of nonsentient beings are devoid of vibhang-jnana, others have avadhi-jnana or vibhang-jnana (pervert knowledge) as a rule. Therefore, like infernal beings, they have three jnanas (kinds of right knowledge) or two or three ajnanas (kinds of wrong knowledge). As stellar and celestial-vehicular gods only come from the genus of sentient beings, they necessarily have avadhi-jnana or vibhang-inana by birth. Therefore they have three jnanas or three ajnanas as a rule. Beings (souls) that are neither fully developed nor underdeveloped are Siddhas. They are devoid of paryapti aparyapt naam-karma (karma determining the states of full or partial development). They have Keval-jnana (omniscience) alone. 4545454545454545454545454545454545454545454545454 Yacht F (3) ( 36 ) Bhagavati Sutra (3)

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Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Le hhhh %%%$$$$$$ $$$$ $ $$$ $$$5 5 55g (6) Bhavasth-dvar (state of existence in a genus)--Niraya-bhavasth 45 means already born as infernal being or existing as infernal being. Other 45 terms like tiryanch-bhavasth have similar meaning. They follow the i pattern of respective migratory states including that on way to infernal world. (7) Bhavasiddhik-dvar (state of righteousness leading to liberation)-Bhavasiddhik means the living being who is finally destined to be liberated. The righteous among them have different alternative combinations of five jnanas, just like embodied beings. But the unrighteous have different alternative combinations of three ajnanas. Abhavasiddhik or those never to be liberated always remain unrighteous and therefore they have only different alternative Fi combinations of three ajnanas. They are ever devoid of jnana. (8) Sanjni-dvar (state of sentience)-Sentient beings follow the pattern of sendriya jivas (living beings with sense organs). That means they have different alternative combinations of either four jnanas or F three ajnanas. Non-sentient beings follow the pattern of two-sensed beings, which means they have two jnanas (kinds of right knowledge) in underdeveloped state due to the possibility of fleeting righteousness. In fully developed state they have two ajnanas (kinds of wrong knowledge) as a rule. nauMvA, labdhiddhAra NINTH STATE : LABDHI 09.[4.] ASPOET UIT ! nisi quotFil? [3.] 77491 ! Hoe lesh qourel, FT-Mate 9, alles p, affitto 3, carittAcarittaladdhI 4, dANaladdhI 5, lAbhaladdhI 6, bhogaladdhI 7, uvabhogaladdhI 8, vIriyaladdhI 9, iMdiyaladdhI 10 / 71. [ pra. ] bhagavan ! labdhi (AtmA meM jJAnAdi guNoM kA prakaTa honA) kitane prakAra kI kahI haiM ? [3.] HH ! nel GH UCHT at the ti E SH VOITT -(9) Faroel, (3) agfiaoer, (3) altaret, () afara , (4) GHMET, (E) 1944 , (9) T ech, (c) 3441 Meer, (3) PRISET, BIR (90) stosuneet 71. (Q.) Bhante ! Of how many types is labdhi (attainment of ability)? (Ans.] Gautam ! Labdhi (attainment of ability) is said to be of ten kinds-(1) Jnana-labdhi (ability of knowledge). (2) Darshan-lahdhi (ability of perception/faith), (3) Chaaritra-labdhi (ability of conduct), (4) Chaaritraachaaritra-labdhi (ability of partial renunciation), (5) Daan WIJI L1 aSTama zataka : dvitIya uddezaka ( 37 ) Eighth Shatak : Second Lesson 1454454545454545454545454545454545454545454545454545455 456 457 455 456 457 4555650

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ku55*******************************5** 2555555 5 5 5 555 5555 55555555595555 5 5 5 5 5 55 55 55555595552 Wan labdhi (ability of charity), (6) Laabh-labdhi (ability of gain), (7) Bhoga5 labdhi (ability of enjoyment), (8) Upabhoga-labdhi (ability of extended 5 enjoyment), (9) Virya-labdhi (ability of potency), and (10) Indriya-labdhi 5 (ability of sense organs). pha Wan phra Wan Wan 72. [ pra. ] NANaladdhI NaM bhaMte! kaivihA paNNattA ? [u.] goyamA ! paMcavihA paNNattA, taM jahA - AbhiNibohiyaNANalI jAya kevalaNANalI / 73. [ pra. ] aNNANaladdhI NaM bhaMte ! kaivihA paNNattA ? Wan [ u. ] goyamA ! tivihA paNNattA, taM jahA - mai aNNANalI, suyaaNNANaladdhI, vibhaMganANalI / 72. [ pra. ] bhagavan ! jJAnalabdhi kitane prakAra kI hai ? [ u. ] gautama ! vaha pA~ca prakAra kI hai / yathA-AbhinibodhikajJAnalabdhi yAvat kevalajJAnalabdhi / 73. [ pra. ] bhagavan ! ajJAnalabdhi kitane prakAra kI kahI hai ? [ u. ] gautama ! ajJAnalabdhi tIna prakAra kI kahI hai / yathA-mati - ajJAnalabdhi, zruta- ajJAnalabdhi aura vibhaMgajJAnalabdhi | 5 [Ans.] Gautam ! It is of five kinds-abhinibodhik-jnana-labdhi 5 (attainment of ability of sensual knowledge )... and so on up to... Kevaljnana-labdhi (attainment of ability of omniscience or ultimate 5 knowledge). phra 72. [Q.] Bhante ! Of how many types is jnana-labdhi (attainment of 5 ability of right knowledge)? 73. [Q.] Bhante ! Of how many types is ajnana-labdhi (attainment of ability of non-knowledge or wrong knowledge)? [Ans.] Gautam ! It is of three kinds-Mati-ajnana-labdhi (attainment of ability of wrong sensory knowledge), Shrut-ajnana-labdhi (attainment of ability of wrong scriptural knowledge) and Vibhang-jnana-labdhi (attainment of ability of pervert knowledge). 74. [ pra. ] daMsaNaladdhI NaM bhaMte ! kaivihA paNNattA ? [u.] goyamA ! tivihA paNNattA, taM jahA sammaddaMsaNaladdhI, micchAdaMsaNaladdhI, sammAmicchAdaMsaNaladdhI / 74. [ pra. ] bhagavan ! darzanalabdhi kitane prakAra kI kahI hai ? [u.] gautama ! vaha tIna prakAra kI kahI hai| vaha isa prakAra hai - samyagdarzanalabdhi, mithyAdarzanalabdhi aura samyagmithyAdarzanalabdhi / bhagavatI sUtra (3) (38) 5 Wan Bhagavati Sutra (3) Wan 25 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5555555555555552 a

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phaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphaphaphaphapha 74. [Q.] Bhante ! Of how many types is darshan-labdhi (attainment of ability of perception / faith ) ? Wan [Ans.] Gautam ! It is of three kinds-Samyagdarshan-labdhi (attainment of ability of right perception/faith), Mithyadarshan-labdhi (attainment of ability of false perception/faith) and Samyagmithyadarshan-labdhi (attainment of ability of right-false or mixed perception/faith). 75. [ pra. ] carittaladdhI NaM bhaMte ! kaivihA paNNattA ? [u.] goyamA ! paMcavihA paNNattA, taM jahA - sAmAiyacarittaladdhI, chedovaTThAvaNiyaladdhI, parihAravisuddhaladdhI, suhumasaMparAyaladdhI, ahakkhAyacarittaladdhI / 75. [ pra. ] bhagavan ! cAritralabdhi kitane prakAra kI hai ? [u. ] gautama ! cAritralabdhi pA~ca prakAra kI hai| vaha isa prakAra - sAmAyikacAritralabdhi, chedopasthApanikalabdhi, parihAravizuddhalabdhi, sUkSmasamparAyalabdhi aura yathAkhyAtacAritralabdhi / 75. [Q.] Bhante ! Of how many types is chaaritra-labdhi (attainment of ability of conduct)? of 5 [Ans.] Gautam ! It is of five kinds - Saamaayik-chaaritra-labdhi (attainment of ability of abstaining from all kinds of sinful acts and consequent equanimity), Chhedopasthaanik-labdhi (attainment ability of re-accepting five great vows one by one), Pariharavishuddhiklabdhi (attainment of ability to observe special austerities according to the prescribed procedure aimed at enhanced purification), 5 Sukshmasamparaya-labdhi (attainment of ability of the discipline prescribed for tenth Gunasthaan aimed at removing traces of attachment) and Yathakhyata-chaaritra-labdhi (attainment of ability of the ultimate discipline of detachment related to beings at eleventh and 5 higher Gunasthaans). Wan Wan 76. [pra. ] carittAcarittaladdhI NaM bhaMte ! kaivihA paNNattA ? [u. ] goyamA ! egAgArA paNNattA / evaM jAva uvabhogaladdhI egAgArA paNNattA / 76. [ pra. ] bhagavan ! cAritrAcAritralabdhi kitane prakAra kI hai ? [u.] gautama ! vaha ekAkAra (eka prakAra kI) hai| isI prakAra dAnalabdhi, lAbhalabdhi, bhogalabdhi, upabhogalabdhi; ye saba eka-eka prakAra kI haiN| 76. [Q.] Bhante ! Of how many types is Chaaritraachaaritra-labdhi (ability of partial renunciation ) ? aSTama zataka dvitIya uddezaka (39) Eighth Shatak: Second Lesson 25 55 5 5 5 5 5 5 5 555 555 5555 5 55 5 5 5 5 5 55555 79595959595955 5 5 5 5 5 5 5 5 5 5 5 55955 5 5 555959595959595959595951 Wan Wan Wan pha

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555 Wan cu [Ans.] Gautam ! It is of just one kind. In the same way Daan-labdhi (ability of charity), Laabh-labdhi (ability of gain), Bhoga-labdhi (ability pha of enjoyment) and Upabhoga-labdhi (ability of extended enjoyment) all are of one kind each. Wan 77. [pra.] vIriyaladdhI NaM bhaMte ! kaivihA paNNattA ? [u.] goyamA ! tivihA paNNattA, taM jahA - bAlavIriyaladdhI, paMDiyavIriyaladdhI, baalpNddiyviiriylddhii| 77. [ pra. ] bhagavan ! vIryalabdhi kitane prakAra kI kahI hai ? [u.] gautama ! vIryalabdhi tIna prakAra kI kahI hai| vaha isa prakAra hai- bAlavIryalabdhi, paNDitavIryalabdhi, aura bAla - paNDitavIryalabdhi | 77. [Q.] Bhante ! Of how many types is Virya-labdhi (ability of potency)? 78. [.] iMdilI NaM bhaMte ! kaivihA paNNattA ? [ u. ] goyamA ! paMcavihA paNNattA, taM jahA- soiMdiyaladdhI jAva phAsiMdiyaladdhI / 78. [ pra. ] bhagavan ! indriyalabdhi kitane prakAra kI kahI hai ? [ u. ] gautama ! vaha pA~ca prakAra kI kahI hai| yathA - zrotrendriyalabdhi yAvat sparzanendriyalabdhi / 78. [Q.] Bhante ! Of how many types is Indriya-labdhi (ability of sense organs) ? [Ans.] Gautam ! It is of three kinds -- Baal-virya-labdhi (attainment of ability of potency of an indisciplined), Pandit-virya-labdhi (attainment of ability of potency of a disciplined ), and Baal-pandit-virya-labdhi 5 (attainment of ability of potency of an indisciplined and disciplined both). [Ans.] Gautam ! It is of five kinds - Shrotrendriya-labdhi (attainment of ability of the sense organ of hearing )... and so on up to... Sparshanendriya-labdhi (attainment of ability of the sense organ of touch). 79. [1] nAladdhiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? u.] goyamA ! nANI, no aNNANI; atthegaiyA dunANI / evaM paMca nANAI bhayaNAe / [pra. 2 ] tassa aladdhIyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? u.] goyamA ! no nANI, aNNANI; atthegaiyA duaNNANI, tiNNi aNNANANi bhayaNAe / bhagavatI sUtra ( 3 ) (40) phra Bhagavati Sutra (3) phra phra

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Wan Wan Wan Wan Fen Fen Fen Fen Fen Yu Qu 5 79. [ pra. 1 ] bhagavan ! jJAnalabdhi vAle jIva jJAnI haiM yA ajJAnI ? phaphaphaphaphaphaphaphaphaphaphapha phra Wan 5 f F VFEFEFEFEFEF LELELELELE [ u. ] gautama ! ve jJAnI haiM, ajJAnI nhiiN| unameM se kitane hI do jJAna vAle hote haiN| isa prakAra unameM pA~ca jJAna bhajanA (vikalpa) se pAye jAte haiM / F [pra. 2 ] bhagavan ! jJAnalabdhirahita (ajJAnalabdhi vAle) jIva jJAnI haiM yA ajJAnI ? [u. ] gautama ! ve jJAnI nahIM, ajJAnI haiN| unameM se kitane hI jIva do ajJAna vAle (aura kitane hI tIna ajJAna vAle) hote haiN| isa prakAra unameM tIna ajJAna bhajanA se pAye jAte haiM / 79. [Q. 1] Bhante ! Are jnana - labdhi jivas (living beings having 5 attained the ability of knowledge) jnani or ajnani? [Ans.] Gautam ! They are jnani (endowed with right knowledge) not ajnani (ignorant or with wrong knowledge). Many of them are with two jnanas (or more). Thus they have different alternative combinations of five jnanas. [Q. 2] Bhante ! Are jivas without jnana-labdhi (living beings not having attained the ability of knowledge) jnani or ajnani? [Ans.] Gautam ! They are not jnani but ajnani. Many of them are with two ajnanas (or more). Thus they have different alternative combinations of three ajnanas. 80. [ pra. 1 ] bhagavan ! AbhinibodhikajJAnalabdhi vAle jIva jJAnI haiM yA ajJAnI haiM ? [ u. ] gautama ! ve jJAnI haiM, ajJAnI nhiiN| unameM se kitane hI jIva do jJAna vAle, kitane hI tIna jJAna vAle aura kitane hI cAra jJAna vAle hote haiN| isa taraha unameM cAra jJAna bhajanA se pAye jAte haiM / F [pra. 2 ] bhagavan ! AbhinibodhikajJAnalabdhirahita jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! ve jJAnI bhI haiM aura ajJAnI bhI / jo jJAnI haiM, ve niyamataH eka mAtra kevalajJAna vAle haiM aura jo ajJAnI haiM, ve kitane hI do ajJAna vAle evaM kitane hI tIna ajJAna vAle haiM / arthAt unameM tIna ajJAna bhajanA se pAye jAte haiN| 80. [1] AbhiNibohiyaNANaladdhiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [u. ] goyamA ! nANI, no aNNANI; atthegaiyA duNANI, cattAri nANAiM bhayaNAe / [pra. 2] tassa aladdhiyA NaM bhaMte! jIvA kiM nANI aNNANI ? [ u. ] goyamA ! nANI vi, aNNANI vi / je nANI te niyamA eganANI - kevalanANI / je aNNANI te atthegaiyA duannANI, tiNNi aNNANAI bhayaNAe / 15 80. [Q.1] Bhante ! Are abhinibodhik jnana-labdhi jivas (living beings having attained the ability of sensual knowledge) jnani or ajnani? aSTama zataka: dvitIya uddezaka Eighth Shatak: Second Lesson ( 41 ) Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan

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85555555555555555555555551555555555555555555555555 5555555555555555555555555555555555554 15. (Ans.] Gautam ! They are jnani (endowed with right knowledge, not 4 ajnani (ignorant or with wrong knowledge). Many of them are with two jnanas (kinds of right knowledge), many with three jnanas and many with four jnanas. Thus they have different alternative combinations of 5 four jnanas. Wan [Q. 2] Bhante ! Are jivas without abhinibodhik jnana-labdhi (living beings not having attained the ability of sensual knowledge) jnani or 3 ajnani ? E [Ans.] Gautam ! They are jnani as well as ajnani. Those having ability of knowledge have only one jnana, that is Keval-jnana. Among those with ajnana (ignorance or wrong knowledge) many are with two ajnanas and many with three ajnanas. Thus they have different alternative combinations of three ajnanas (kinds of wrong knowledge). 81. evaM suyanANaladdhIyA vi| tassa aladdhIyA vi jahA AbhiNibohiyanANassa alddhiiyaa| 81. zrutajJAnalabdhi vAle jIvoM kA kathana Abhinibodhika jJAnalabdhi vAle jIvoM ke samAna karanA ma caahie| evaM zrutajJAnalabdhirahita jIvoM kA kathana Abhinibodhika jJAnalabdhirahita jIvoM kI taraha jAnanA caahie| Wan 81. Jivas with Shrut-jnana-labdhi (living beings having attained the ability of scriptural knowledge) follow the pattern of living beings having attained the ability of sensual knowledge. And those without Shrutjnana-labdhi (living beings not having attained the ability of scriptural knowledge) follow the pattern of living beings not having attained the ability of sensual knowledge. ma 82. [pra. 1 ] ohinANaladdhIyA NaM pucchA ? [u ] goyamA ! nANI, no aNNANI, atthegaiyA tiNANI, atthegaiyA cunaannii| je tiNANI te AbhiNibohiyanANI, suyanANI, ohinaannii| je caunANI, te AbhiNibohiyanANI, suyaNANI, OM ohiNANI, mnnpjjvnaannii| 82. [pra. 1 ] bhagavan ! avadhijJAnalabdhiyukta jIva jJAnI haiM yA ajJAnI haiM ? 4 [u. ] gautama ! avadhijJAnalabdhiyukta jIva jJAnI haiM, ajJAnI nhiiN| unameM se katipaya tIna jJAna vAle OM haiM aura kaI cAra jJAna vAle haiN| jo tIna jJAna vAle haiM, ve Abhinibodhika jJAna, zrutajJAna aura avadhijJAna vAle haiM aura jo cAra jJAna se yukta haiM, ve Abhinibodhika jJAna, zrutajJAna, avadhijJAna aura OM manaHparyavajJAna vAle haiN| Dan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting bhagavatI sUtra (3) (42) Bhagavati Sutra (3)

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Ting Ting Ting Ting Ting Ting Ting 5555555555555555555555555;))))) 82. [Q. 1] Bhante ! Are avadhi-jnana-labdhi jivas (living beings having 1 attained the ability of extrasensory knowledge) jnani or ajnani? [Ans.] Gautam ! They are jnani (endowed with right knowledge) and not ajnani (ignorant or with wrong knowledge). Many of them are with 4 three jnanas (kinds of right knowledge) and many with four jnanas. 41Those having three jnanas are with abhinibodhik jnana, shrut-jnana $ and avadhi-jnana. Those having four jnanas are with abhinibodhik + jnana, shrut-jnana, avadhi-jnana and manah-paryav jnana. [pra. 2 ] tassa aladdhIyA NaM bhaMte ! jIvA kiM nANI0 ? [u. ] goyamA ! nANI vi, aNNANI vi| evaM ohinANavajjAiM cattAri nANAI, tiNNi aNNANAI ma bhynnaae| [pra. 2 ] bhagavan ! avadhijJAnalabdhi se rahita jIva jJAnI haiM yA ajJAnI? [u. ] gautama ! ve jJAnI bhI haiM aura ajJAnI bhI haiN| isa taraha unameM avadhijJAna ke sivAya cAra jJAna aura tIna ajJAna bhajanA se hote haiN| IQ. 2] Bhante ! Are jivas without avadhi-jnana-labdhi (living beings not having attained the ability of extrasensory knowledge) jnani or ajnani? ma [Ans.] Gautam ! They are jnani as well as ajnani. And they have 4 different alternative combinations of four jnanas, besides avadhi-jnana, and three ajnanas. OM 83. [ pra. 1 ] maNapajjavanANaladdhiyA NaM puchaa| [u. ] goyamA ! NANI, No annnnaannii| atthegaiyA tiNANi, atthegaiyA cunaannii| je tiNANI te AbhiNibohiyanANI suyaNANI mnnpjjvnnaannii| je caunANI, te AbhiNibohiyanANI suyanANI ohinANI mnnpjjvnaannii| 83. [ pra. 1 ] bhagavan ! manaHparyavajJAnalabdhi vAle jIva jJAnI haiM athavA ajJAnI haiM ? [u. ] gautama ! ve jJAnI haiM, ajJAnI nhiiN| unameM se kitane hI tIna jJAna vAle haiM aura kitane hI cAra OM jJAna vAle haiN| jo tIna jJAna vAle haiM, ve AbhinibodhikajJAna, zrutajJAna aura manaHparyAyajJAna vAle haiM aura jo cAra jJAna vAle haiM, ve AbhinibodhikajJAna, zrutajJAna, avadhijJAna aura manaHparyAyajJAna vAle haiN| 3 83. [Q. 1] Bhante ! Are manahparyava jnana-labdhi jivas (living 41 beings having attained the ability of clairvoyant knowledge) jnani or 41 ajnani? 5 [Ans.] Gautam ! They are jnani (endowed with right knowledge) not " ajnani (ignorant or with wrong knowledge). Many of them are with three aSTama zataka : dvitIya uddezaka (43) Eighth Shatak : Second Lesson Ting Ting Ting Ting Ting Ting Ting .

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Wan phaphaphaphaphaphaphapha phra jnanas (kinds of right knowledge) and many with four jnanas. Those having three jnanas are with abhinibodhik jnana, shrut-jnana and manahparyava jnana. Those having four jnanas are with abhinibodhik 5 jnana, shrut-jnana, avadhi-jnana and manahparyava jnana. Wan Wan [pra. 2] tassa aladdhIyA NaM pucchA / Wan [u. ] goyamA ! NANI vi, aNNANI vi, maNapajjavaNANavajjAiM cattAri NANAI, tiNNi aNNANAI bhayaNAe / Wan [pra. 2 ] bhagavan ! manaH paryavajJAnalabdhi se rahita jIva jJAnI haiM yA ajJAnI haiM ? Wan [u. ] gautama ! ve jJAnI bhI haiM aura ajJAnI bhI haiM / unameM manaH paryavajJAna ke sivAya cAra jJAna aura 5 tIna ajJAna bhajanA se pAye jAte haiN| Wan Wan 5555 [Q. 2] Bhante ! Are jivas without manahparyava jnana-labdhi (living beings not having attained the ability of clairvoyant knowledge) jnani or Fajnani? Wan [Ans.] Gautam ! They are jnani as well as ajnani. And they have Wan different alternative combinations of four Wan jnanas, 5 manahparyava-jnana, and three ajnanas. 84. [ pra. 1 ] kevalanANaladbhiyA NaM bhaMte! jIvA kiM nANI, annANI ? [u. ] goyamA ! nANI, no annnnaannii| niyamA egaNANI - kevalanANI / 84. [ pra. 1 ] bhagavan ! kevalajJAnalabdhi vAle jIva jJAnI haiM yA ajJAnI haiM ? [ u. ] gautama ! ve jJAnI haiM, ajJAnI nahIM / ve niyamataH eka mAtra kevalajJAna vAle haiN| 84. [Q. 1] Bhante ! Are Keval - jnana-labdhi jivas (living beings having attained the ability of ultimate knowledge or omniscience) jnani or ajnani? bhagavatI sUtra (3) [pra. 2 ] bhagavan ! kevalajJAnalabdhirahita jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! ve jJAnI bhI haiM aura ajJAnI bhI haiN| unameM kevalajJAna ko chor3akara zeSa cAra jJAna aura tIna ajJAna bhajanA se pAye jAte haiM / besides (44) [Ans.] Gautam ! They are jnani (endowed with right knowledge ) not pha ajnani (ignorant or with wrong knowledge). As a rule they have only Keval-jnana. phra [pra. 2] tassa aladdhiyA NaM pucchA / [ u. ] goyamA ! nANI vi, aNNANi vi / kevalanANavajjAiM cattAri NANAI, tiNNi aNNANAI bhayaNAe / Wan Bhagavati Sutra ( 3 ) phaphaphaphaphapha Wan Wan 255555555 5 55 5555 5 55 55 5 5 5555 5 5 5 5552 5 Wan

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)) ) )) ) )) Wan 84.[Q.2] Bhante ! Are jivas without Keval-jnana-labdhi (living beings not having attained the ability of omniscience) jnani or ajnani? (Ans.] Gautam ! They are jnani as well as ajnani. And they have different alternative combinations of four jnanas (kinds of right knowledge), other than Keval-jnana (omniscience), and three ajnanas. 85. [pra. 1 ] aNNANaladdhiyA NaM pucchaa| [ u. ] goyamA ! no nANI, aNNANI; tiNNi aNNANAiM bhynnaae| 85. [ pra. 1 ] bhagavan ! ajJAnalabdhi vAle jIva jJAnI haiM yA ajJAnI haiM ? [ u. ] gautama ! ve jJAnI nahIM, ajJAnI haiN| unameM tIna ajJAna bhajanA se pAye jAte haiN| 85. [Q. 1] Bhante ! Are ajnana-labdhi jivas (living beings having attained the ability of wrong knowledge) jnani or ajnani ? (Ans.] Gautam ! They are not jnani (endowed with right knowledge) but ajnani (ignorant or with wrong knowledge). They have different alternative combinations of three ajnanas (kinds of wrong knowledge). [pra. 2 ] tassa aladdhiyA NaM pucchaa| [ u. ] goyamA ! nANI, no annnnaannii| paMca nANAI bhynnaae| [pra. 2 ] bhagavan ! ajJAnalabdhi se rahita jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! ve jJAnI haiM, ajJAnI nhiiN| unameM bhajanA se pA~ca jJAna pAye jAte haiN| [Q. 2] Bhante ! Are jivas without ajnana-labdhi (living beings not having attained the ability of wrong knowledge) jnani or ajnani ? ___ [Ans.] Gautam ! They are jnani not ajnani. They have different alternative combinations of five jnanas. 86. jahA aNNANassa laddhiyA aladdhiyA ya bhaNiyA evaM maiaNNANassa, suyaaNNANassa ya laddhiyA E aladdhiyA ya bhaanniyvvaa| 86. jisa prakAra ajJAnalabdhi aura ajJAnalabdhi se rahita jIvoM kA kathana kiyA hai, usI prakAra mati-ajJAna aura zruta-ajJAnalabdhi vAle tathA ina labdhiyoM se rahita jIvoM kA kathana karanA caahie| 86. As has been stated about living beings with and without ajnanalabdhi so should be stated for beings with and without mati-ajnana and shrut-ajnana labdhis. 87. vibhaMganANaladdhiyANaM tiNNi aNNANAI niymaa| tassa aladdhiyANaM paMca nANAI bhynnaae| do aNNANAI niymaa| 5555555555555555555) 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 . aSTama zataka : dvitIya uddezaka (45) Eighth Shatak : Second Lesson 3599996555555555555555555555555

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha tttittmimimimitt***********************miti pha Wan Wan Wan Wan Wan 87. vibhaMgajJAna-labdhi se yukta jIvoM meM niyamataH tIna ajJAna hote haiM aura 5 vibhaMgajJAna - labdhirahita jIvoM meM pA~ca jJAna bhajanA se aura do ajJAna niyamataH hote haiN| 87. Living beings with vibhang-jnana labdhi have three ajnanas as a rule. Those without vibhang-jnana labdhi have different combinations of five jnanas and two ajnanas as a rule. 88. [ 1 ] daMsaNaladdhiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [u. ] goyamA ! nANI vi, aNNANI vi| paMca nANAI, tiNNi aNNANAI bhayaNAe / [pra. 2] tassa aladdhiyA NaM bhaMte! jIvA kiM nANI annANI ? [ u. ] goyamA ! tassa aladdhiyA natthi / 88. [ pra. 1 ] bhagavan ! darzanalabdhi vAle jIva jJAnI haiM yA ajJAnI haiM ? [u. ] gautama ! ve jJAnI bhI hote haiM, ajJAnI bhI / unameM pA~ca jJAna aura tIna ajJAna bhajanA hote haiN| [Ans.] Gautam ! They are jnani (endowed with right knowledge) as well as ajnani (ignorant or with wrong knowledge). They have different alternative combinations of five jnanas and three ajnanas. [pra. 2 ] bhagavan ! darzanalabdhirahita jIva jJAnI haiM yA ajJAnI ? [u. ] gautama ! darzanalabdhirahita jIva koI bhI nahIM hotA / 88. [Q. 1] Bhante ! Are darshan-labdhi jivas (living beings having 5 attained the ability of perception/faith) jnani or ajnani? [Q. 2] Bhante ! Are jivas without darshan-labdhi (living beings not having attained the ability of perception/faith) jnani or ajnani? [Ans.] Gautam ! There is no living being without the ability of perception/faith. alternative 89. [1] sammadaMsaNaladdhiyANaM paMca nANAI bhayaNAe / [ 2 ] tassa aladdhiyANaM tiNNi aNNANAiM bhayaNAe / 89. [ 1 ] samyagdarzanalabdhi prApta jIvoM meM pA~ca jJAna bhajanA se hote haiN| [ 2 ] samyagdarzanalabdhirahita jIvoM meM tIna ajJAna bhajanA se hote haiM / 89. [1] Living beings with samyagdarshan-labdhi (having attained the ability of right perception/faith) have different alternative combinations of five jnanas. bhagavatI sUtra (3) **** (46) 2 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595 5 5 5 5 5955 55 5 5 5 5 5 55 5 5 5 595959552 Bhagavati Sutra (3) Wan

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[2] Living beings without samyagdarshan-labdhi (not having the ability of right perception/faith) have different alternative combinations of three ajnanas (kinds of wrong knowledge). 90. [pra.1 ] micchAdaMsaNaladdhiyA NaM bhaMte ! pucchA ? [ u. ] tiNNi aNNANAI bhayaNAe / [ 2 ] tassa aladdhiyANaM paMca nANAI, tiNNi ya aNNANAI bhayaNAe / 90. [ pra. 1 ] bhagavan ! mithyAdarzanalabdhi vAle jIva jJAnI haiM yA ajJAnI ? [ u. ] gautama ! unameM tIna ajJAna bhajanA se hote haiM / [ 2 ] mithyAdarzanalabdhirahita jIvoM meM pA~ca jJAna aura tIna ajJAna bhajanA se hote haiN| 90. [Q. 1] Bhante ! Are mithyadarshan-labdhi jivas (living beings having attained the ability of false perception/faith) jnani or ajnani? [Ans.] Gautam! They have different alternative combinations of three ajnanas. [2] Living beings without mithyadarshan-labdhi (not having attained the ability of false perception/faith) have different alternative combinations of five jnanas (kinds of right knowledge) and three ajnanas. 92. [ pra. 1 ] carittaladdhiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [ u. ] goyamA ! paMca nANAI bhayaNAe / 91. sammAmicchAdaMsaNaladdhiyA aladdhiyA ya jahA micchAdaMsaNaladdhI aladdhI taheva bhANiyavvaM / 91. samyagmithyAdarzana (mizradarzana ) labdhiprApta jIvoM kA kathana mithyAdarzanalabdhiyukta jIvoM ke samAna aura samyagmithyAdarzanalabdhirahita jIvoM kA kathana mithyAdarzanalabdhirahita jIvoM ke samAna samajheM / 91. Living beings with samyagmithyadarshan-labdhi (having attained the ability of mixed perception/faith) follow the pattern of beings with mithyadarshan-labdhi and those without samyagmithyadarshan-labdhi follow the pattern of beings without mithyadarshan-labdhi. [2] tassa aladdhiyANaM maNapajjavanANavajjAiM cattAri nANAI, tinni ya annANAI bhayaNAe / 92. [ pra. 1 ] bhagavan ! cAritralabdhiyukta jIva jJAnI haiM yA ajJAnI ? [u.] gautama ! unameM pA~ca jJAna bhajanA se hote haiN| [ 2 ] cAritralabdhirahita jIvoM meM manaH paryavajJAna ko chor3akara cAra jJAna aura tIna ajJAna bhajanA hote haiN| aSTama zataka: dvitIya uddezaka phra attained (47) Eighth Shatak: Second Lesson nitimitittmimimimimitmimimimimimimimimimitittimimimimimimimitmillllll - 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 5 5 5 55955555 5 5 55 55555555592 Wan Wan

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355555555555555555555555555555555555 a$$$$$$$$ 555555555555555555555555555555555555) OM 92. [Q. 1] Bhante ! Are chaaritra-labdhi jivas (living beings having ) 4 attained the ability of conduct) jnani or ajnani ? [Ans.) Gautam ! They have different alternative combinations of five Wan jnanas. [2] Living beings without chaaritra-labdhi (not having attained the ability of conduct) have different alternative combinations of four jnanas, 5 other than manahparyava jnana, and three ajnanas. 93. [pra. 1 ] sAmAiyacarittaladdhiyA NaM bhaMte ! jIvA kiM nANI, annANI ? [u. ] goyamA ! nANI, kevalavajjAiM cattAri nANAI bhynnaae| [ 2 ] tassa aladdhiyANaM paMca nANAI tiNNi ya aNNANAI bhynnaae| 93. [pra. 1 ] bhagavan ! sAmAyikacAritralabdhimAn jIva jJAnI haiM yA ajJAnI haiM ? [ u. ] gautama ! ve jJAnI hote haiN| unameM kevalajJAna ke sivAya cAra jJAna bhajanA se hote haiN| [2 ] sAmAyikacAritralabdhirahita jIvoM meM pA~ca jJAna aura tIna ajJAna bhajanA se hote haiN| 93. [Q. 1] Bhante ! Are samayik chaaritra-labdhi jivas (living beings having attained the ability of equanimous conduct) jnani (endowed with right knowledge) or ajnani (ignorant or with wrong knowledge) ? [Ans.) Gautam ! They are jnani. They have different alternative combinations of four jnanas other than Keval-jnana. [2] Living beings without samayik chaaritra-labdhi (not having attained the ability of equanimous conduct) have different alternative combinations of five jnanas and three ajnanas. 94. evaM jahA sAmAiyacarittaladdhiyA aladdhiyA ya bhaNiyA evaM jAva ahakkhAyacarittaladdhiyA aladdhiyA ya bhANiyavvA, navaraM ahakkhAyacarittaladdhiyANaM paMca nANAI bhynnaae| 94. isI prakAra yAvat yathAkhyAtacAritralabdhi vAle jIvoM taka kA kathana sAmAyikacAritralabdhiyukta jIvoM ke samAna karanA caahie| itanA vizeSa hai ki yathAkhyAtacAritralabdhimAn jIvoM meM pA~ca jJAna bhajanA se pAye jAte haiN| isI taraha yAvat yathAkhyAtacAritralabdhirahita jIvoM taka kA kathana sAmAyikacAritralabdhirahita jIvoM ke samAna karanA caahie| 94. In the same way what has been stated about samayik chaaritralabdhi jivas (living beings having attained the ability of equanimous Wan conduct) should be extended up to yathakhyat-chaaritra-labdhi jivas ' (living beings having attained ability of the ultimate discipline of bhagavatI sUtra (3) (48) Bhagavati Sutra (3) 55555555555555555555555555555555555

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1555555555 7 detachment related to beings at eleventh and higher Gunasthaans). The i only difference is that yathakhyat-chaaritra-labdhi jivas have different i alternative combinations of five jnanas (kinds of right knowledge). In the same way what has been stated about beings without samayik chaaritralabdhi (not having attained the ability of equanimous conduct) should be extended up to beings without yathakhyat-chaaritra labdhi. 95. [pra. 1 ] carittAcarittaladdhiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [u.] goyamA ! nANI, no aNNANI / atthegaiyA duNNANI, atthegaiyA tiNNANI / je dunnANI te AbhiNibohiyanANI ya, suyanANI ya / je tinnANI te Abhi0 suyanANI ohinANI y| [ 2 ] tassa aladdhIyANa paMca nANAiM, tiNNi aNNANAI bhayaNAe / 95. [ pra. 1 ] bhagavan ! cAritrAcAritra (dezacAritra) labdhi vAle jIva jJAnI haiM athavA ajJAnI haiM ? [u. ] gautama ! ve jJAnI hote haiM, ajJAnI nhiiN| unameM se kaI do jJAna vAle, kaI tIna jJAna vAle hote haiN| jo do jJAna vAle hote haiM, ve AbhinibodhikajJAnI aura zrutajJAnI hote haiM, jo tIna jJAna vAle hote haiM, ve AbhinibodhikajJAnI, zrutajJAnI aura avadhijJAnI hote haiM / [2] cAritrAcAritralabdhirahita jIvoM meM pA~ca jJAna aura tIna ajJAna bhajanA se hote haiN| 95. [Q. 1] Bhante ! Are chaaritraachaaritra-labdhi jivas (living beings having attained the ability of partial renunciation) jnani or ajnani? [Ans.] Gautam ! They are jnani not ajnani. Some of these have two jnanas and some have three. Those having two jnanas have Abhinibodhik jnana and Shrut-jnana and those having three have Abhinibodhik jnana, Shrut-jnana and Avadhi-jnana. [2] Jivas without chaaritraachaaritra-labdhi (living beings without having attained the ability of partial renunciation) have different alternative combinations of five jnanas and three ajnanas (kinds of wrong knowledge). 96. [ 1 ] dANaladdhiyANaM paMca nANAI, tiNNi aNNANAI bhayaNAe / [pra. 2 ] tassa alIyA NaM pucchA / [u. ] goyamA ! nANI, no aNNANI / niyamA eganANI - kevalanANI / 96. [ 1 ] dAnalabdhimAn jIvoM meM pA~ca jJAna aura tIna ajJAna bhajanA se hote haiN| [pra. 2 ] bhagavan ! dAnalabdhirahita jIva jJAnI haiM yA ajJAnI ? [u.] gautama ! ve jJAnI hote haiM, ajJAnI nhiiN| unameM niyama se eka mAtra kevalajJAna hotA hai| aSTama zataka: dvitIya uddezaka Eighth Shatak: Second Lesson (49) Wan phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan phra

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96. [1] Daan-labdhi jivas (beings having attained the ability of charity) have different alternative combinations of five jnanas and three si ajnanas. [Q. 2] Bhante ! Are jivas without Daan-labdhi (beings devoid o ability of charity) jnani or ajnani ? :' [Ans.) Gautam ! They are jnani (endowed with right knowledge) not ajnani (ignorant or with wrong knowledge). They only have Keval-jnana as a rule. 97. evaM jAva vIriyassa laddhI aladdhI ya bhaanniyvvaa| ___ 97. isI prakAra yAvat vIryalabdhiyukta aura vIryalabdhirahita jIvoM ke viSaya meM smjheN| 97. The same pattern follows up to living beings with and without Virya-labdhi (ability of potency). 98. [1] bAlavIriyaladdhiyANaM tiNNi nANAI tiNNi aNNANAI bhynnaae| [2 ] tassa aladdhiyANaM paMca nANAI bhynnaae| 98. [1] bAlavIryalabdhiyukta jIvoM meM tIna jJAna aura tIna ajJAna bhajanA se pAye jAte haiN| [2] bAlavIryalabdhirahita jIvoM meM pA~ca jJAna bhajanA se hote haiN| 98. [1] Living beings with Baal-virya-labdhi (attainment of ability of potency of an indisciplined) have different alternative combinations three jnanas (kinds of right knowledge) and three ajnanas. 98. [2] Living beings without Baal-virya-labdhi (devoid of potency an indisciplined) have different alternative combinations of five jnanas. __ 99. [ 1 ] paMDiyavIriyaladdhiyANaM paMca nANAI bhynnaae| [2] tassa aladdhiyANaM maNapajjavanANavajjAiM NANAI, aNNANANi tiNNi ya bhynnaae| 99. [1] paNDitavIryalabdhimAn jIvoM meM pA~ca jJAna bhajanA se pAye jAte haiN| [ 2 ] paNDitavIryalabdhirahita jIvoM meM manaHparyavajJAna ke sivAya cAra jJAna aura tIna ajJAna bhajanA se pAye jAte haiN| 99.[1] Living beings with Pandit-virya-labdhi (attainment of ability of potency of a disciplined) have different alternative combinations of five jnanas. [2] Living beings without Pandit-virya-labdhi (attainment of ability of potency of a disciplined) have different alternative combinations of four jnanas, other than manahparyava jnana and three ajnanas. | bhagavatI sUtra (3) (50) Bhagavati Sutra (3) |

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phra 100 [pra. 1 ] bAlapaMDiyavIriyaladdhiyA NaM ? [ u. ] tiNNi nANAiM bhayaNAe / [ 2 ] tassa aladdhiyANaM paMca nANAI, tiNNi ya aNNANAI bhayaNAe / 100. [ pra. 1 ] bhagavan ! bAlapaNDitavIryalabdhi vAle jIva jJAnI haiM yA ajJAnI ? [ u. ] gautama ! unameM tIna jJAna bhajanA se hote haiN| [ 2 ] bAlapaNDitavIryalabdhirahita jIvoM meM pA~ca jJAna aura tIna ajJAna bhajanA se pAye jAte haiM / 100. [Q.1] Bhante ! Are jivas with Baal - pandit-virya-labdhi (attainment of ability of potency of an indisciplined and disciplined both) jnani or ajnani ? [Ans.] Gautam ! They have different alternative combinations of three jnanas. [2] Living beings without Baal-pandit-virya-labdhi (devoid of potency of an indisciplined and disciplined both) have different alternative combinations of three jnanas (kinds of right knowledge) and three ajnanas. 101. [ pra. 1 ] iMdiyaladdhiyA NaM bhaMte ! jIvA kiM nANI, aNNANI ? [ u. ] goyamA ! cattAri NANAiM, tiNNi ya annANAI bhayaNAe / 101. [ pra. 1 ] bhagavan ! indriyalabdhimAn jIva jJAnI hote haiM yA ajJAnI ? [u. ] gautama ! unameM cAra jJAna aura tIna ajJAna bhajanA se hote haiM / 101. [Q 1.] Bhante ! Are jivas with Indriya-labdhi (ability of sense organs) jnani or ajnani ? [Ans.] Gautam ! They have different alternative combinations of four jnanas and three ajnanas (kinds of wrong knowledge). [pra. 2] tassa aladdhiyA NaM pucchA / [u.] goyamA ! nANI, no aNNANI / niyamA eganANI - kevalanANI / [pra. 2 ] bhagavan ! indriyalabdhirahita jIva jJAnI hote haiM yA ajJAnI ? [ u. ] gautama ! ve jJAnI hote haiM, ajJAnI nahIM / ve niyamataH eka mAtra kevalajJAnI hote haiN| [Q. 2] Bhante ! Are jivas without Indriya-labdhi (ability of sense organs) jnani or ajnani ? aSTama zataka dvitIya uddezaka ( 51 ) Eighth Shatak: Second Lesson 2955 5 5 5 5955 55 5 55 555 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 2 Wan Wan Wan Wan ba

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2555 5555555555955555555955555555 aphra Wan cu [Ans.] Gautam ! They are jnani (endowed with right knowledge ) not Wan 5 ajnani ( ignorant or with wrong knowledge). They only have Keval - jnana 5 5 as a rule. 102. [ 1 ] soiMdiyaladdhiyANaM jahA iMdiyaladdhiyA / [pra. 2] tassa aladdhiyA NaM pucchaa| [u. ] goyamA ! nANI vi aNNANI vi / je nANI te atthegaiyA dunANI, atthegaiyA eganANI / je nANI te AbhiNibohiyanANI suyanANI / je eganANI te kevalanANI / je aNNANI te niyamA duannANI, taM jahA - mai aNNANI ya suyaaNNANI ya / 102. [ 1 ] zrotrendriyalabdhiyukta jIvoM kA kathana indriyalabdhi vAle jIvoM kI taraha samajheM / [pra. 2 ] bhagavan ! zrotrendriyalabdhirahita jIva jJAnI hote haiM yA ajJAnI ? [ u. ] gautama ! ve jJAnI bhI hote haiM aura ajJAnI bhI / jo jJAnI hote haiM, unameM se kaI do jJAna vAle hote haiM aura kaI eka jJAna vAle hote haiN| jo do jJAna vAle hote haiM, ve AbhinibodhikajJAnI aura zrutajJAnI hote haiN| jo eka jJAna vAle hote haiM, ve kevalajJAnI hote haiM / jo ajJAnI hote haiM, ve niyamataH do ajJAna vAle hote haiN| yathA-mati - ajJAna aura zruta- ajJAna / 102. [1] Living beings with Shrotrendriya-labdhi (attainment of ability of the sense organ of hearing) follow the pattern of living beings with Indriya-labdhi (ability of sense organs). 5552 [Q. 2] Bhante ! Are jivas without Shrotrendriya-labdhi (attainment of ability of the sense organ of hearing) jnani or ajnani? [Ans.] Gautam ! They are jnani as well as ajnani. Of those who are jnani many are with two jnanas and many with one jnana. Those with two jnanas have Abhinibodhik jnana and Shrut-jnana. Those with one jnana have Keval-jnana. Those who are ajnani have two ajnanas as a rule--Mati-ajnana and Shrut-ajnana. 103 . cakkhidiya - ghANiMdiyANaM laddhiyANaM aladdhiyANa ya jaheva soiMdiyassa / 103 . cakSurindriya aura ghrANendriyalabdhi vAle jIvoM kA kathana zrotrendriyalabdhimAn jIvoM ke samAna kahanA caahie| 103. Living beings with Chakshurindriya-labdhi (attainment of ability of the sense organ of seeing) and Ghranendriya-labdhi (attainment of ability of the sense organ of hearing) follow the pattern of Shrotrendriya-labdhi (attainment of ability of the sense organ of hearing). bhagavatI sUtra (3) ( 52 ) 2 955 55 5 5 5 5 5 5 5 5 5 559555 595 55955 5 5 5 55955 59595959595959595 5 5 @ Bhagavati Sutra (3) Wan

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104. [ 1 ] jibbhiMdiyaladdhiyANaM cattAri NANAI, tiNNi ya aNNANANi bhayaNAe / 104. [ 1 ] jihvendriyalabdhi vAle jIvoM meM cAra jJAna aura tIna ajJAna bhajanA se hote haiN| 104. [1] Living beings with Jihvendriya-labdhi (attainment of ability of the sense organ of taste) have different alternative combinations of four jnanas and three ajnanas. [pra. 2 ] tassa aladdhiyA NaM pucchA / [u. ] goyamA ! nANI vi, aNNANI vi / je nANI te niyamA eganANI- kevalanANI / je aNNANI te niyamA duannANI, taM jahA - mai aNNANI ya, suyaannANI ya / [pra. 2 ] bhagavan ! jihvendriyalabdhirahita jIva jJAnI hote haiM yA ajJAnI ? fafa [ u. ] gautama ! ve jJAnI bhI hote haiM, ajJAnI bhI hote haiM / jo jJAnI hote haiM, ve niyamataH eka mAtra kevalajJAna vAle hote haiM aura jo ajJAnI hote haiM, ve niyamataH do ajJAna vAle hote haiN| yathAmati - ajJAnI aura zruta - ajJAnI / [Q. 2] Bhante ! Are jivas without Jihvendriya-labdhi (attainment of ability of the sense organ of taste) jnani or ajnani? cu phra [Ans.] Gautam ! They are jnani (endowed with right knowledge) as f well as ajnani (ignorant or with wrong knowledge). Those who are jnani are with only one jnana, Keval-jnana (omniscience), as a rule. Those who are ajnani have two ajnanas as a rule-Mati-ajnana and Shrut-ajnana. 105. phAsiMdiyaladdhiyANaM aladdhiyANaM jahA iMdiyaladdhiyA ya aladdhiyA ya / 105. sparzendriyalabdhiyukta jIvoM kA kathana indriyalabdhi vAle jIvoM ke samAna karanA cAhie / ( arthAt unameM cAra jJAna aura tIna ajJAna bhajanA se pAye jAte haiM / ) 105. Living beings with Sparshanendriya-labdhi (attainment of ability of the sense organ of touch) follow the pattern of living beings with Indriya-labdhi (ability of sense organs). Which means they have different alternative combinations of four jnanas (kinds of right knowledge) and three ajnanas (kinds of wrong knowledge). vivecana : ( 9 ) labdhi dvAra- labdhi kI paribhASA - jJAnAdi guNoM ke pratirodhaka una jJAnAvaraNIya Adi karmoM ke kSaya yA kSayopazama se AtmA meM jJAnAdi guNoM kI upalabdhi (lAbha yA prakaTa) honA labdhi hai| labdhi ke mukhya dasa bheda haiM- (1) jJAnalabdhi - jJAnAvaraNIya karma ke kSaya yA kSayopazama se AtmA meM matijJAnAdi guNoM kA lAbha honA / (2) darzanalabdhi - samyak, mithyA yA mizra - zraddhAnarUpa AtmA kA pariNAma prApta honA / (3) cAritralabdhi - cAritramohanIya karma ke kSayopazama yA kSayAdi se hone vAlA viratirUpa Atma-pariNAma / ( 4 ) cAritrAcAritralabdhi - apratyAkhyAnI cAritramohanIya karma ke kSayopazama se hone vAlA AtmA kA dezaviratirUpa - pariNAma cAritrAcAritralabdhi hai / (5) dAnalabdhi - dAnAntarAya ke kSaya yA kSayopazama se hone vAlI aSTama zataka : dvitIya uddezaka (53) Eighth Shatak: Second Lesson phra phra Wan Wan Wan a

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phra Wan phra labdhi / (6) lAbhalabdhi - lAbhAntarAya karma ke kSaya athavA kSayopazama se hone vAlI labdhi / (7) bhogalabdhibhogAntarAya ke kSaya yA kSayopazama se hone vAlI labdhi / (8) upabhogalabdhi - upabhogAntarAya ke kSaya yA kSayopazama 5 se hone vAlI labdhi / ( 9 ) vIryalabdhi - vIryAntarAya karma ke kSaya yA kSayopazama se hone vAlI labdhi / (10) indriyalabdhi - matijJAnAvaraNIya karma ke kSayopazama se tathA jAtinAmakarma evaM paryAptanAmakarma ke udaya se hone vAlI labdhi / laddhiyA kA artha hai labdhi vAle jIva meM aura aladdhiyA kA artha hai labdhi rahita jIva meN| Wan (1) jJAnalabdhi - jJAnalabdhi ke pA~ca aura isake viparIta ajJAnalabdhi ke tIna bheda batAye gaye haiN| Wan ( 1. ka ) jJAnalabdhimAna jIva sadA jJAnI aura ajJAnalabdhi vAle (jJAnalabdhirahita ) jIva sadA ajJAnI 5 hote haiN| Wan AbhinibodhikajJAnalabdhi vAle jIvoM meM cAra jJAna bhajanA se pAe jAte haiM, isakA kAraNa yaha hai ki kevalI 5 ko Abhinibodhika jJAna nahIM hotA / matijJAna kI alabdhi vAle jo jJAnI ve eka mAtra kevalajJAna vAle haiM aura jo ajJAnI haiM, ve do ajJAna vAle yA tIna ajJAnayukta hote haiN| isI prakAra zrutajJAna kI labdhi aura alabdhi vAle jIvoM ke viSaya meM samajhanA caahie| avadhijJAna vAloM meM tIna jJAna (mati, zruta aura avadhi) athavA cAra jJAna (kevalajJAna ko chor3akara) hote haiM / avadhijJAna kI alabdhi vAle jo jJAnI hote haiM, unameM do jJAna (mati aura zruta) hote haiM, yA tIna jJAna (mati, zruta aura manaH paryavajJAna hote haiM yA phira eka jJAna (kevalajJAna) hotA hai| jo ajJAnI haiM, unameM do ajJAna ka (mati - ajJAna, zruta- ajJAna) yA tInoM ajJAna hote haiN| manaHparyAyajJAnalabdhi vAle jIvoM meM yA to tIna jJAna (mati, zruta aura manaHparyAyajJAna) yA phira cAra jJAna (kevalajJAna ko chor3akara) hote haiM / manaHparyAyajJAna kI alabdhi vAle jIvoM meM jo jJAnI haiM, unameM do jJAna (mati 5 aura zruta) vAle yA tIna jJAna (mati, zruta, avadhi) vAle haiM, yA phira eka jJAna (kevalajJAna) vAle haiN| inameM jo ajJAnI haiM, ve do yA tIna ajJAna vAle haiN| kevalajJAnalabdhi vAle jIvoM meM eka mAtra kevalajJAna hI hotA hai, kevalajJAna kI alabdhi vAle jIvoM meM jo jJAnI haiM unameM prathama ke do jJAna, yA prathama ke tIna jJAna athavA mati, zruta aura manaH paryavajJAna, yA prathama ke cAra jJAna hote haiM; jo ajJAnI haiM, unameM do yA tIna ajJAna hote haiN| (kha) ajJAnalabdhimAn jIvoM meM bhajanA se tIna ajJAna hote haiN| ajJAnalabdhirahita jIvoM meM bhajanA se pA~ca jJAna pAye jAte haiN| mati - ajJAna aura zruta- ajJAna kI labdhi vAle jIvoM meM pUrvavat tIna ajJAna bhajanA se pAye jAte haiM tathA mati - ajJAna aura zruta- ajJAna kI alabdhi vAle jIvoM meM pUrvavat pA~ca jJAna bhajanA se pAye jAte 5 haiM / vibhaMgajJAna kI labdhi vAle ajJAnI jIvoM meM niyamataH tIna ajJAna hote haiN| vibhaMgajJAna kI alabdhi vAle jJAnI jIvoM meM pA~ca jJAna bhajanA se aura ajJAnI jIvoM meM niyamataH prathama ke do ajJAna pAye jAte haiN| Wan (2) darzanalabdhi ke tIna bheda haiM- (1) samyagdarzanalabdhi-mithyAtvamohanIya karma ke kSaya, kSayopazama yA upazama se AtmA meM hone vAlA pariNAma / (2) mithyAdarzanalabdhi - adeva meM deva buddhi Adi AtmA ke viparIta zraddhAnamithyAtva ke azuddha pudgaloM ke vedana se utpanna viparyAsarUpa jIva - pariNAma / ( 3 ) samyagmithyA (mizra) darzanalabdhi - 5 midhyAtva ke ardha-vizuddha pudgala ke vedana se evaM mizramohanIya karma ke udaya se utpanna mizraruci-mizrarUpa (kiJcit ayathArtha tattva zraddhAnarUpa) jIva ke pariNAma / bhagavatI sUtra (3) (54) Bhagavati Sutra (3) phra Wan Wan Wan phra 5 Chu phra Wan phra Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan phra Wan Wan phra 5 Wan Wan 5 phra Wan

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%% %%%%%%%%% %% %%%%%%%%%%%%%% %%%% ))) ) ) )) ) ))) ) )) )) ))) 5 (2) koI bhI jIva darzanalabdhi ke rahita nahIM hotaa| darzana ke tIna prakAroM (samyak, mithyA aura mizra) meM se 5 5 koI-na-koI eka darzana jIva meM hotA hI hai| samyagdarzanalabdhi vAle jIvoM meM pA~ca jJAna tathA samyagdarzanalabdhirahita (mithyAdRSTi yA mizradRSTi) jIvoM meM tIna ajJAna bhajanA se pAye jAte haiN| mithyAdarzanalabdhi vAle jIva ajJAnI hI hote haiN| mithyAdarzanalabdhirahita jIva yA to samyagdRSTi hoMge yA mizradRSTi hoNge| yadi ve ma samyagdRSTi hoMge to unameM pA~ca jJAna aura mizradRSTi hoMge to unameM tIna ajJAna bhajanA se hoNge| - samyagmithyAdarzanalabdhi aura alabdhi vAle jIvoM meM jJAna aura ajJAna kI prarUpaNA mithyAdarzanalabdhi aura alabdhi vAle jAvoM kI taraha samajhanI caahie| ma (3) cAritralabdhi ke pA~ca bheda haiM-(1) sAmAyikacAritralabdhi-sarvasAvadhavyApAra ke tyAga evaM niravadyavyApArasevanarUpa-rAga-dveSarahita AtmA ke kriyAnuSThAna ke lAbha, sAmAyikacAritralabdhi haiN| sAmAyika ke do bheda haiM-itvarakAlika aura yaavtkthik| ina donoM ke kAraNa sAmAyikacAritralabdhi ke bhI do bheda ho jAte haiN| (2) chedopasthApanIyacAritralabdhi-jisa cAritra meM pUrvaparyAya kA cheda karake mahAvratoM kA upasthApana-AropaNa hotA hai, tadrUpa anusstthaan| yaha bhI do prakAra kA hai-niraticAra aura saaticaar| (3) parihAravizuddhacAritralabdhi-jisa / cAritra meM parihAra (tapazcaryA-vizeSa) se Atma-zuddhi hotI hai, athavA aneSaNIya AhArAdi ke parityAga se / 5 vizeSataH Atma-zuddhi hotI hai| isa cAritra meM tapasyA kA kalpa aThAraha mAsa meM paripUrNa hotA hai| isakI lambI prakriyA hai| nirvizyamAnaka aura nirviSTakAyika ke bheda se parihAravizuddhicAritra do prakAra kA hai| (4) meM sUkSmasamparAyacAritralabdhi-jisa cAritra meM sUkSma samparAya arthAt sUkSma (saMjvalana) lobhakaSAya zeSa rahatA hai| isa cAritra ke vizuddhyamAna aura saMklizyamAna ye do bheda haiN| (5) yathAkhyAtacAritralabdhi-kaSAya kA udaya na hone se, akaSAyI sAdhu kA prasiddha cAritra 'yathAkhyAtacAritra' hai| isake svAmiyoM ke chadmastha aura kevalI aise do bheda haiN| cAritra kA vistAra se kathana zataka 25 uddezaka 6-7 meM kiyA jaayegaa| ma (3) cAritralabdhi vAle jIva jJAnI hI hote haiN| ataH unameM pA~ca jJAna bhajanA se pAye jAte haiM, kyoMki kevalI bhagavAna bhI cAritrI hote haiN| cAritra alabdhi vAle jIva jJAnI aura ajJAnI donoM taraha ke hote haiN| jo jJAnI haiM, unameM bhajanA se cAra jJAna (manaHparyAyajJAna ko chor3akara) hote haiM, kyoMki asaMyatI samyagdRSTi jIvoM meM pahale ke do yA tIna jJAna hote haiM aura siddha bhagavAna meM kevalajJAna hotA hai| siddhoM meM cAritralabdhi yA alabdhi nahIM hai, ve no-cAritrI-no-acAritrI no-cAritrAcAritrI kahe jAte haiN| cAritralabdhirahita, jo ajJAnI haiM, unameM tIna ajJAna bhajanA se pAye jAte haiN| sAmAyika Adi cAra prakAra ke cAritralabdhiyukta jIva jJAnI aura chadmastha hI U hote haiM, isalie unameM cAra jJAna (kevalajJAna ko chor3akara) bhajanA se pAye jAte haiN| yathAkhyAticAritra gyArahaveM kase caudahaveM guNasthAna taka ke jIvoM meM hotA hai| inameM se gyArahaveM aura bArahaveM guNasthAnavI jIva chadmastha hone se unameM Adi ke cAra jJAna aura terahaveM tathA caudahaveM guNasthAnavI jIva kevalI hote haiM, ataH unameM kevala pA~cavA~ jJAna (kevalajJAna) hotA hai| isalie kahA gayA hai ki yathAkhyAtacAritralabdhiyukta jIvoM meM pA~ca jJAna bhajanA se pAye jAte haiN| (4) cAritrAcAritralabdhi kA artha hai-deshvirtilbdhi| yaha labdhi eka hI prakAra kI hai| 4 (4) cAritrAcAritralabdhi vAle jIva samyagdRSTi jJAnI hote haiM, isalie unameM tIna jJAna bhajanA se pAye jAte haiM, cAritrAcAritralabdhirahita jIva, jo asaMyata samyagdRSTi va jJAnI haiM, unameM samyagjJAna hone se pA~ca jJAna bhajanA se pAye jAte haiM, inameM jo ajJAnI haiM, unameM tIna ajJAna bhajanA se pAye jAte haiN| )) ) ) ss * * hhhhhhhhhhh 955555555555 aSTama zataka : dvitIya uddezaka (55) Eighth Shatak : Second Lesson

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85Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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) dAnAdilabdhiyA~-dAnalabdhi, (6) lAbhalabdhi, (7) bhogalabdhi tathA (8) upabhogalabdhi ke bhI bhedoM kI vivakSA na karane se ye labdhiyA~ bhI eka-eka prakAra kI haiN| (5-8) dAnalabdhi se yukta jo jJAnI jIva (samyagdRSTi, dezavratI, mahAvratI evaM kevalI) haiM, unameM pA~ca jJAna bhajanA se pAye jAte haiN| dAnalabdhi vAle jo ajJAnI jIva haiM, unameM tIna ajJAna pAye jAte haiN| dAna Adi labdhirahita jIva siddha hote haiM, yadyapi unake dAnAntarAya Adi pA~coM antarAya karmoM kA kSaya ho cukA hotA hai, tathApi vahA~ dAtavya Adi padArtha kA abhAva hone se tathA dAna grahaNakartA jIvoM ke na hone se aura kRtakRtya ho ma jAne ke kAraNa kisI prakAra kA prayojana na hone se unameM dAna Adi kI labdhi nahIM mAnI gaI hai| unameM niyama se 4 eka mAtra kevalajJAna hotA hai| dAnalabdhi aura alabdhi vAle jIvoM kI taraha lAbhalabdhi, bhogalabdhi, upabhogalabdhi aura vIryalabdhi tathA inakI alabdhi vAle jIvoM ko samajhanA caahie| Wan (1) vIryalabdhi-usake tIna prakAra haiM-(1) bAlavIryalabdhi-jisase bAla arthAt saMyamarahita jIva kI asaMyamarUpa pravRtti hotI hai| (2) paNDitavIryalabdhi-jisase saMyama ke viSaya meM pravRtti hotI ho| (3) * bAla-paNDitavIryalabdhi-jisase dezavirati meM pravRtti hotI ho| (9) vIryalabdhi vAle jIvoM meM bAlavIryalabdhi vAle jIva asaMyata avirata hote haiN| unameM se jo samyagdRSTi jJAnI jIva haiM, unameM tIna jJAna bhajanA se aura jo mithyAdRSTi ajJAnI jIva haiM, unameM tIna ajJAna bhajanA se pAye Wan jAte haiN| bAlavIryalabdhirahita jIva sarvavirata, dezavirata aura siddha hote haiM, ataH unameM pA~ca jJAna bhajanA se pAye Wan jAte haiN| paNDitavIryalabdhi-sampanna jIva jJAnI hI hote haiM, unameM pA~ca jJAna bhajanA se pAye jAte haiN| manaHparyavajJAna ke paNDitavIryalabdhi vAle jIvoM meM hI hotA hai| paNDitavIryalabdhirahita jIva asaMyata, dezasaMyata aura siddha hote haiN| hai inameM se asaMyata jIvoM meM pahale ke tIna jJAna yA tIna ajJAna bhajanA se pAye jAte haiM, dezasaMyata meM prathama ke tIna OM jJAna bhajanA se pAye jAte haiM aura siddha jIvoM meM eka mAtra kevalajJAna hI hotA hai| siddha jIvoM meM paNDitavIryalabdhi nahIM hotI, kyoMki dharmakAryoM meM sarvathA pravRtti karanA paNDitavIrya kahalAtA hai aura aisI pravRtti siddhoM meM nahIM hotii| bAla-paNDitavIryalabdhi vAle dezasaMyata jIva hote haiM, unameM prathama ke tIna jJAna bhajanA se pAye jAte haiN| bAla-paNDitavIryalabdhirahita jIva asaMyata, sarvavirata aura siddha hote haiM, inameM pA~ca jJAna tIna ajJAna bhajanA se pAye jAte haiN| (10) indriyalabdhi vAle jJAnI jIvoM meM prathama ke cAra jJAna bhajanA se hote haiM. inameM kevalajJAna nahIM hotA. 5 kyoMki kevalajJAnI inTiyoM kA upayoga nahIM krte| indriyalabdhiyukta ajJAnI jIvoM meM tIna ajJAna bhajanA se pAye jAte haiN| indriyalabdhirahita jIva eka mAtra kevalajJAnI hote haiM, unameM sirpha eka kevalajJAna pAyA jAtA hai| ma zrotrendriyalabdhi, cakSurindriyalabdhi aura ghrANendriyalabdhi vAle aura alabdhi vAle jIvoM kA kathana / indriyalabdhi aura alabdhi vAle jIvoM ke samAna karanA caahie| arthAta zrotrendriya Adi labdhirahita ja jIva haiM, unameM do yA eka jJAna hotA hai| jo jJAnI haiM, unameM sAsvAdanasamyagdRSTi aparyApta avasthA meM do jJAna pAye // jAte haiM, jo eka jJAna vAle haiM, unameM sirpha kevalajJAna hotA hai, kyoMki zrotrAdi indriyopayogarahita hone se zrotrAdi indriyalabdhirahita haiN| zrotrendriyalabdhirahita ajJAnI jIvoM meM prathama ke do ajJAna pAye jAte haiN| cakSurindriya aura ghrANendriya labdhimAn jo paMcendriya jIva haiM, unameM cAra jJAna (kevalajJAna ke atirikta) Wan aura tIna ajJAna bhajanA se hote haiN| vikalendriyoM meM zrotrendriyalabdhivat do jJAna va do ajJAna pAye jAte haiN| cakSurindriyalabdhirahita jIva ekendriya, dvIndriya, trIndriya tathA kevalI hote haiM evaM ghrANendriyalabdhirahita jIva ))))))))555555555555555555558 )))))))))) | bhagavatI sUtra (3) (56) Bhagavati Sutra (3) Wan ))

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55555555555555555555555555555555555 ) )) ))) )) )) ) ) ) ) ) )) ) ) )) )) )) ) )) Wan ekendriya, dvIndriya aura kevalI hote haiM, unameM se dvIndriya, trIndriya jIvoM meM sAsvAdanasamyagdarzana ke sadbhAva meM Wan pUrva ke do jJAna aura usake abhAva meM prathama ke do ajJAna pAye jAte haiN| kevaliyoM meM sirpha eka kevalajJAna hotA hai| Wan jihvendriyalabdhi vAle jIvoM meM cAra jJAna yA tIna ajJAna bhajanA se pAye jAte haiN| jihvendriyalabdhirahita jIva // jJAnI bhI hote haiM, ajJAnI bhii| jo jJAnI haiM, unameM eka mAtra kevalajJAna aura jo ajJAnI haiM, ve ekendriya haiM, unameM (vibhaMgajJAna ke sivAya) do ajJAna niyamataH hote haiN| ekendriya jIvoM meM sAsvAdanasamyagdarzana kA abhAva ke hone se unameM jJAna nahIM hotaa| sparzendriyalabdhi aura alabdhi vAle jIvoM kA kathana, indriyalabdhi aura alabdhi vAle jIvoM kI taraha karanA caahie| arthAt labdhimAna jIvoM meM cAra jJAna (kevalajJAna ke sivAya) aura tIna ajJAna bhajanA se hote haiM aura alabdhimAn jIva kevalI hote haiM, unameM eka mAtra kevalajJAna hotA hai| (vRtti, patrAMka 350-354) ___Elaboration-(9) Labdhi-dvar-Definition of labdhi-Labdhi is the appearance of attributes like knowledge in soul due to destruction or destruction-cum-pacification of Jnanavaraniya and other karmas that obstruct these attributes of soul. There are ten main classes of labdhi--(1) Jnana-labdhi (ability of knowledge)-appearance of attributes like knowledge jnana), including i Mati-jnana, in soul due to destruction or destruction-cum-pacification of Jnanavaraniya karma. (2) Darshan-labdhi (ability of perception/faith)to attain the state of soul where right, false or mixed perception/faith appears. (3) Chaaritra-labdhi (ability of conduct)-to attain the state of+ soul where feeling of renunciation appears due to destruction of 4 Charitra-mohaniya karma (conduct deluding karma). (4) Chaaritraachaaritra-labdhi (ability of partial renunciation)--to attain the state of soul where feeling of partial renunciation appears due to destruction-cum-pacification of Charitra-mohaniya karma (conduct _deluding karma). (5) Daan-labdhi (ability of charity)-to attain the state of soul where feeling of charity appears due to destruction or destruction-cum-pacification of Daanaantaraya karma (charity hindering karma). (6) Laabh-labdhi (ability of gain)--to attain the state of soul where conditions of gain appear due to destruction or destructioncum-pacification of Laabhaantaraya karma (gain hindering karma). (7) Bhoga-labdhi (ability of enjoyment)--to attain the state of soul where capacity of enjoyment appears due to destruction or destruction-cumpacification of Bhogaantaraya karma (enjoyment hindering karma). (8) Upabhoga-labdhi (ability of extended enjoyment)--to attain the state of soul where capacity of extended enjoyment appears due to destruction or destruction-cum-pacification of Upabhogaantaraya karma (extended ))) ) )) ))) )) )) )) ))) nAga1111111 ) aSTama zataka : dvitIya uddezaka (57) Eighth Shatak: Second Lesson 4)

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Wan 45 45 45 47 555555555555555555555555 45 Living beings with Jnana-labdhi, are ever endowed with knowledge and those with Ajnana-labdhi are with ignorance or wrong knowledge. Wan (a) Jnana-labdhi-Living beings with Abhinibodhik jnana-labdhi (having attained the ability of sensual knowledge) have different alternative combinations of four jnanas. The reason for this is that an omniscient does not have sensual knowledge. Those endowed with 555 knowledge but devoid of sensual knowledge have only one jnana, Kevaljnana. Those endowed with ajnana (wrong knowledge) have two ajnanas or three ajnanas. The same is true for those endowed with or devoid of Shrut-jnana. Wan 45 557 enjoyment hindering karma). (9) Virya-labdhi (ability of potency)-to attain the state of soul where potency appears due to destruction or destruction-cum-pacification of Viryaantaraya karma (potency hindering karma). (10) Indriya-labdhi (ability of sense organs)-to attain the state of soul where abilities of sense organs appear due to destruction-cumpacification of Mati-jnanavaraniya karma (sensual knowledge obscuring karma) and fruition of Jaati-naam karma (genus determining karma) and Paryapt-naam karma (full development ensuring karma). 457 45 (1) Jnana-labdhi (ability of knowledge)-This is of five kinds and its opposite, Ajnana-labdhi, is of three kinds. Avadhi) or four jnanas (other than Keval-jnana). Among those devoid of Avadhi-jnana, those having jnana have either two jnanas (Mati and Shrut), or three jnanas (Mati, Shrut and Manahparyava) or just one Wan (Keval-jnana). Those with ajnana (wrong knowledge) are either with two ajnanas (Mati-ajnana and Shrut-ajnana) or all the three ajnanas. 55 45 Those with Manahparyava-jnana have either three jnanas (Mati, Shrut and Manahparyava) or four jnanas (other than Keval-jnana). Among those devoid of Manahparyava-jnana, those having jnana have either two jnanas (Mati and Shrut), or three jnanas (Mati, Shrut and Avadhi) or just one (Keval-jnana). Those with ajnana (wrong knowledge) are either with two ajnanas (Mati-ajnana and Shrut-ajnana) or all the three ajnanas. 55 Wan Those with Avadhi-jnana have either three jnanas (Mati, Shrut and Those endowed with Keval-jnana (omniscience) have just one jnana. Among those devoid of Keval-jnana, those having jnana have either first two jnanas (Mati and Shrut), or first three jnanas (Mati, Shrut and 557 bhagavatI sUtra (3) (58) Bhagavati Sutra (3) 5555555555555555 55 555555555555555555555555555555555! Wan

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54441 56 457 454 455 41 41 41 41 41 41 41 41 41 41 41 41 42 41 41 41 41 41 41 41 444 445 446 4444444444444444 5414141414141414141414141414141415645646441414141454545454545454545 Avadhi), or first two and fourth (Mati, Shrut and Manahparyava), or 4 first four. Those with ajnana (wrong knowledge) are either with two i ajnanas (Mati-ajnana and Shrut-ajnana) or all the three ajnanas (kinds 4 of wrong knowledge). Ajnana-labdhi-Those with Ajnana-labdhi have different alternative 4 combinations of three ajnanas. Those without Ajnana-labdhi have i different alternative combinations of five jnanas (kinds of right knowledge). Those with Mati-ajnana and Shrut-ajnana-labdhi have different alternative combinations of three ajnanas as aforesaid. Those without Mati-ajnana and Shrut-ajnana-labdhi have different alternative 4 combinations of five jnanas as aforesaid. Those with Vibhang-jnana 41 labdhi have three ajnanas as a rule. Among those without Vibhang jnana labdhi, those having jnana have different alternative combinations of five jnanas and those having ajnana have first two ajnanas (kinds of wrong knowledge) as a rule. (2) Darshan-labdhi (ability of perception/faith)-This is of three kinds-(a) Samyagdarshan-labdhi (attainment of ability of right perception/faith)--this state of soul is caused by destruction, destruction cum-pacification or pacification of Mithyatva mohaniya karma (deluding 4 karma that causes unrighteousness or false perception/faith). (b) 4 Mithyadarshan-labdhi (attainment of ability of false perception/faith) the impure state of soul caused by fruition of karmic particles contaminated with unrighteousness or false perception/faith and evident acceptance of fallacies including divinity in non-divine. 4 (c) Samyagmithyadarshan-labdhi (ability of right-false or mixed perception/faith)--This mixed state of soul is caused by fruition of karmic particles partially contaminated with unrighteousness or false 45 perception/faith as well as fruition of Mishra mohaniya karma (deluding 5 karma that causes partial unrighteousness or neither liking nor dislike 5 for right perception/faith). No living being is completely devoid of Darshan Labdhi (ability of 4 perception/faith). Every being necessarily has any one of the three types $1 of perception/faith-right, false or mixed. Beings with Samyagdarshan4 labdhi have different alternative combinations of five jnanas and those without have different alternative combinations of three ajnanas. Beings with Mithyadarshan-labdhi are ajnani as a rule. Those devoid of 4 Mithyadarshan-labdhi can either be with right perception/faith or mixed 454545454545454545454545454545454545454545454 455 4 $$$ $$555 aSTama zataka : dvitIya uddezaka ( 59 ) Eighth Shatak : Second Lesson 444141454545454541414141414141414141414141414141414141414141414141414

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555555555555555 55555555555555555555555555555 Wan perception/faith. Beings with right perception/faith have different alternative combinations of five jnanas (kinds of right knowledge) and those with mixed perception/faith have different alternative combinations of three ajnanas. Beings with and without Samyagmithyadarshan-labdhi follow the pattern of those with and without Mithyadarshan-labdhi. (3) Chaaritra-labdhi (ability of conduct)-this is of five kinds(a) Saamaayik-chaaritra-labdhi (ability of equanimous conduct)-the equanimous state of soul where it is free of attachment and aversion and gains ability to embrace sin-free conduct abstaining from all kinds of sinful activity. Samayik conduct is of two kinds-Itvar-kaalik (temporary or for a limited period) and Yavatkathit (lifelong). (b) Chhedopasthaaniklabdhi (attainment of ability of re-accepting five great vows one by one) the conduct where earlier set of resolves and vows are abandoned (chhed) and new resolve of great vows is formally taken and followed. This is also of two types-niratichaar (without relaxation) and saatichaar (with relaxation). (c) Pariharavishuddhik-labdhi (attainment of ability of to observe special austerities according to the prescribed procedure aimed at enhanced purification)-the conduct where purity of soul is sought through special austerities (parihaar) like total abstainment from accepting food not prescribed for ascetics and other such practices. The prescribed procedure for austerities under this conduct concludes in eighteen months. It is a long and complicated process. This is also of two kinds-nirvishyamanak (in process of purification) and nirvishtakaayik (at conclusion of the process of purification). (d) Sukshmasamparaya-labdhi (attainment of ability of the discipline prescribed for tenth Gunasthaan aimed at removing traces of attachment)-the conduct where only minute traces of greed remains. It also has two types-vishudhyamaan (in state of ascent) and sanklishyamaan (in state of descent). (e) Yathakhyata-chaaritra-labdhi (attainment of ability of the ultimate discipline of detachment related to beings at eleventh and higher Gunasthaans)-the level of conduct where there is complete absence of passions. This is the renowned (yathakhyat) level of passion-free ascetic. This too has two types-chhadmasth (of a person short of omniscience) and Kevali (of an omniscient). bhagavatI sUtra (3) (60) 555555555555555555555555555555555555 Bhagavati Sutra (3) Wan Wan Wan 25 5 5 5 5 5 5 5 5 5 55 5 55 5555555 5 5 5 5 5 5 5 5 5 5 5 52 Wan

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245464564564645 46 47 44 45 46 47 454 455 456 457 454545454545454 455 456 457 44444 45 44 45 46 45 44 45 46 457 454 455 456 457 455 456 457 451 452 455 456 457 454545 Living beings endowed with Chaaritra-labdhi are jnani only. That is the reason that they have different alternative combinations of five 41 jnanas, because even a Kevali follows the right conduct. Those without Chaaritra-labdhi are both jnani and ajnani. Those who are jnani have different alternative combinations of four jnanas (other than manahparyav-jnana); this is because the indisciplined righteous beings (asamyat samyagdrishti) have the first two or three jnanas and the Siddha has only one. Siddhas (liberated beings) are neither with nor without Chaaritra-labdhi and they are called no-chaaritri-no-achaaritri. Those who are ajnanis (ignorants or with wrong knowledge) have 4 4 different alternative combinations of three ajnanas. Beings with four kinds of Chaaritra-labdhi including Samayik are jnani (endowed with right knowledge) as well as chhadmasth (short of omniscience), that is why they have different alternative combinations of four jnanas (other than Keval-jnana). Beings from eleventh to fourteenth Gunasthaan follow the Yathakhyat chaaritra. Those at eleventh and twelfth Gunasthaan, being chhadmasth, have the first four jnanas (kinds of 41 right knowledge). Those at thirteenth and fourteenth Gunasthaan (levels of spiritual ascendance) being Kevali have only the fifth jnana, Kevals jnana. That is the reason it is said that beings with Yathakhyat chaaritra have different alternative combinations of five jnanas. (4) Chaaritraachaaritra-labdhi (ability of partial renunciation)* this is partial renunciation and is of only one kind. Living beings with Chaaritraachaaritra-labdhi are righteous jnanis 45 and therefore they have different alternative combinations of three 4. jnanas. This is because noble beings including those who are to become 4 4 Tirthankar are endowed with mati, shrut and avadhi-jnana since birth 4 4 and up to initiation. Among those without Chaaritraachaaritra-labdhi the indisciplined righteous as well as jnani have different alternative combinations of five jnanas by virtue of being endowed with right knowledge. Those who are ajnani (ignorant or with wrong knowledge) have different alternative combinations of three ajnanas (kinds of wrong 15 i knowledge). (5) Daan-labdhi (ability of charity)--has only one type. (6) Laabh-labdhi (ability of gain)-has only one type. (7) Bhoga-labdhi (ability of enjoyment)-has only one type. (8) Upabhoga-labdhi (ability of extended enjoyment)-has only 41 one type. 4 4 4 4 4 4 4 254545455 456 457 455 456 457 41 41 414 455 456 454 455 456 457 44 45 46 4 4 4 4 4 aSTama zataka : dvitIya uddezaka ( 61 ) Eighth Shatak : Second Lesson 4 455 456 457 458 459 414 455 456 457 455 456 457 458 455 456 457 455 456 457 4 55 456 457 455 41 41 41 41 454554

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454541414141414141414141414141414141414141414141451 455 456 457 45 46 47 4645454 4 5 44 44 545454545454545455 456 457 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456 4540 Among the living beings with Daan-labdhi those who are jnani 4 (righteous, observing partial vows, observing great vows and omniscients) have different alternative combinations of five jnanas (kinds of right knowledge). Those who are ajnani have different alternative combinations of three ajnanas. Those without Daan-labdhi (and other three aforesaid labdhis) are Siddhas (liberated souls). 4 Although they have destroyed all the five hindering karmas they are free $ of these labdhis due to absence of things to be given in charity and seekers as well. Also as they have accomplished all there is to accomplish, there is an absence of purpose. As a rule the only attribute they have is Keval-jnana. Those with the following three labdhis (Laabhlabdhi, Bhoga-labdhi and Upabhoga-labdhi) follow the same pattern. (9) Virya-labdhi (ability of potency)--this is of three kinds--(a) Baalvirya-labdhi-that which helps indulgence in indiscipline. (b) Panditvirya-labdhi--that which helps indulgence in discipline or restraint. (c) Baal-pandit-virya-labdhi-that which helps indulgence in partial discipline or partial renunciation. Among the living beings with Virya-labdhi those who have Baalvirya-labdhi are indisciplined and non-renouncers. Of these, those who ki are righteous and jnani have different alternative combinations of three jnanas. Those who are unrighteous and ajnani have different alternative combinations of three ajnanas. Those who are without Baal-virya-labdhi i are complete renouncers, partial renouncers or Siddhas, therefore they have different alternative combinations of five jnanas. Living beings with Pandit-virya-labdhi are essentially jnanis therefore they have different alternative combinations of five jnanas. Beings with Panditvirya-labdhi are the only ones endowed with manah-paryav-jnana. Those without Pandit-virya-labdhi are indisciplined, partially indisciplined or Siddhas. Of these the indisciplined have different alternative combinations of first three jnanas or three ajnanas. The partially indisciplined have different alternative combinations of first three jnanas (kinds of right knowledge). Siddhas have Keval-jnana (omniscience) alone. Siddhas are devoid of Pandit-virya-labdhi because 4 it entails exclusive indulgence in noble deeds and Siddhas are free of any indulgence. Living beings with Baal-pandit-virya-labdhi are partially disciplined and thus they have different alternative combinations of first three jnanas. Those without Baal-pandit-virya 245 46 4554545454 455 456 455 456 457 455 456 457 456 457 455 456 457 4554545454545454545454545454 455 456 455 456 457 455 456 456 455 456 457 455 456 457 451 4 457 455 45 46 47 46 455 456 mecht E (3) (62) Bhagavati Sutra (3) 2441 41 41 41 41 41 41 41 41 41 41 41 41 414141414141414141414141414141414141414141416

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141414141414141455 456 457 455 456 457 454 455 456 457 455 456 457 454 455 454 455 456 457 45454545454545 1111111 labdhi are indisciplined, complete renouncers or Siddhas, thus they i have different alternative combinations of five jnanas or three ajnanas 4 (kinds of wrong knowledge). (10) Indriya-labdhi (ability of sense organs)-Living beings with Indriya-labdhi and jnana have different alternative combinations of first 4 four jnanas. They do not have Keval-jnana because an omniscient cannot fi i indulge in any activity of sense organs. Those with Indriya-labdhi and ajnana (ignorance or wrong knowledge) have different alternative combinations of three ajnanas. Those without Indriya-labdhi are only omniscients and they have only Keval-jnana. Living beings with and without Shrotrendriya-labdhi (attainment of ability of the sense organ of hearing), Chakshurindriya-labdhi i (attainment of ability of the sense organ of seeing), and Ghranendriyalabdhi (attainment of ability of the sense organ of smell) follow the pattern of beings with and without Indriya-labdhi. Which means that among the beings without the said labdhis those who are jnanis have either two or one jnana. Those who are in underdeveloped state of fleeting righteousness (saasvadan samyagdrishti) have two jnanas. Those with one jnana have only Keval-jnana; this is because in absence of tendency to use sense organs they are devoid of these other in attainments (labdhis). The ajnanis without the said labdhis have the first two ajnanas. Five-sensed living beings having Chakshurindriya-labdhi, and Ghranendriya-labdhi have different alternative combinations of four E jnanas (other than Keval-jnana) and three ajnanas. Vikalendriyas Fi (beings with two to four sense organs) have two jnanas (kinds of right knowledge) and two ajnanas like those with Shrotrendriya-labdhi. Among the living beings without Chakshurindriya-labdhi are one, two and three sensed as well as omniscients. Among those without Ghranendriya-labdhi are one and two sensed as well as omniscients. Of these, the two and three sensed beings with fleeting righteousness have the first two jnanas and those without that have two ajnanas (kinds of wrong knowledge). Kevalis have only Keval-jnana. Living beings with Shrotrendriya-labdhi (attainment of ability of the sense organ of hearing) have different alternative combinations of four jnanas and three ajnanas. Beings without Shrotrendriya-labdhi are jnani (endowed with right knowledge) as well as ajnani. Those with L LL LC LE LE t t t 11 Jan | aSTama zataka : dvitIya uddezaka ( 63 ) Eighth Shatak : Second Lesson 1655455 456 457 450 451 451 45454545454545454545454545454545 4 5454545454545454545

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Wan 555555555 ))))))))55555555553 55555555555555555555555555555555555558 jnana have only Keval-jnana (omniscience). Those with ajnana $ (ignorance or wrong knowledge) are one-sensed beings and they have two ajnanas (besides vibhang-jnana) as a rule. One sensed beings are devoid of jnana because of the absence of fleeting righteousness. Living beings with and without Sparshanendriya-labdhi (attainment of ability of the sense organ of touch) follow the pattern of those with and without indriya-labdhi. Which means those with it have different alternative combinations of four jnanas (other than Keval-jnana) and ki three ajnanas. Those without it are omniscients and they have only Keval-jmana. (Vritti, leaf 350-354) yoga-upayoga Adi meM jJAna-ajJAna KNOWLEDGE AND ITSABSENCE IN ACTIVITY ETC.. dazama, upayogadvAra TENTH STATE : UPAYOGA 106. [pra. ] sAgArovauttA NaM bhaMte ! jIvA kiM nANI, aNNANI ? OM [u. ] paMca nANAI, tiNNi aNNANAI ca bhynnaae| 106. [pra. ] bhagavan ! sAkAropayogayukta (jJAnopayoga) jIva jJAnI hote haiM yA ajJAnI ? [u. ] gautama ! ve jJAnI bhI hote haiM, ajJAnI bhI hote haiN| jo jJAnI hote haiM, unameM pA~ca jJAna aura jo * ajJAnI hote haiM, unameM tIna ajJAna bhajanA se pAye jAte haiN| ___106. [Q.] Bhante ! Are jivas with saakaar upayoga (jnanopayoga or cognitive involvement)jnani or ajnani? (Ans.) Gautam ! They are jnani (endowed with right knowledge) as well as ajnani (ignorant or with wrong knowledge). Those with jnana have different alternative combinations of five jnanas and those with ajnana (ignorance or wrong knowledge) different alternative combinations of three ajnanas (kinds of wrong knowledge). 107. [pra. ] AbhiNibohiyanANasAgArovauttA NaM bhaMte ! * ? [ u. ] cattAri NANAI bhynnaae| evaM suyanANasAgArovauttA vi| 107. [ pra. ] bhagavan ! Abhinibodhika-jJAnasAkAropayogayukta jIva jJAnI hote haiM yA ajJAnI? [u. ] gautama ! unameM cAra jJAna bhajanA se pAye jAte haiN| zrutajJAna-sAkAropayogayukta jIvoM kA kathana bhI isI prakAra smjheN| 107. [Q.] Bhante ! Are jivas with Abhinibodhik-jnana saakaar upayoga (cognitive involvement related to sensual knowledge) jnani or ajnani ? ))))))))) ))) bhagavatI sUtra (3) (64) Bhagavati Sutra (3) 355 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 %%%%%%%%

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114555555555555555)))))))) ___ [Ans.] Gautam ! They have different alternative combinations of four jnanas (kinds of right knowledge). Living beings with Shrut-jnana i saakaar upayoga (cognitive involvement related to scriptural knowledge) follow the same pattern. 108. ohinANasAgArovauttA jahA ohinaannlddhiyaa| 109. maNapajjavanANasAgArovauttA jahA mnnpjjvnaannlddhiyaa| 110. kevalanANasAgArovauttA jahA kevlnaannlddhiyaa| 108. avadhijJAna-sAkAropayogayukta jIvoM kA kathana avadhijJAnalabdhimAn jIvoM ke samAna smjheN| 109. manaHparyavajJAna-sAkAropayogayukta jIvoM kA kathana manaHparyavajJAnalabdhimAn jIvoM ke ke samAna smjheN| 110. kevalajJAna-sAkAropayogayukta jIvoM kA kathana kevalajJAnalabdhimAn jIvoM ke samAna smjheN| 108. Living beings with Avadhi-jnana saakaar upayoga (cognitive involvement related to Avadhi-jnana) follow the pattern of beings with Avadhi-jnana labdhi. _109. Living beings with Manah-paryav-jnana saakaar upayoga (cognitive involvement related to Manah-paryav-jnana) follow the pattern of beings with Manah-paryav-jnana labdhi. 110. Living beings with Keval-jnana saakaar upayoga (cognitive involvement related to Keval-jnana) follow the pattern of beings with Keval-jnana labdhi. 111. maiaNNANasAgArovauttANaM tiNNi aNNANAI bhynnaae| evaM suyaaNNANasAgArovauttA vi| vibhaMganANasAgArovauttANaM tiNNi aNNANAI niymaa| 111. mati-ajJAna-sAkAropayogayukta jIvoM meM tIna ajJAna bhajanA se pAye jAte haiN| isI prakAra zruta-ajJAna-sAkAropayogayukta jIvoM kA kathana smjheN| vibhaMgajJAna-sAkAropayogayukta jIvoM meM niyamataH tIna ajJAna pAye jAte haiN| uu. Living beings with mati-ajnana saakaar upayoga (cognitive involvement related to mati-ajnana) have different alternative combinations of three ajnanas. Same is true for those with shrut-ajnana - saakaar upayoga (cognitive involvement related to shrut-ajnana). Those with vibhang-jnana saakaar upayoga (cognitive involvement related to vibhang-jnana) have three ajnanas as a rule. Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$Zhe $$$$$$$$$$$5555555555555555 aSTama zataka : dvitIya uddezaka (65) Eighth Shatak : Second Lesson 15555555555Ya 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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phra 112. [ pra. ] aNAgArovauttA NaM bhaMte! jIvA kiM nANI, aNNANI ? [u. ] paMca nANAI, tiNNi aNNANAI bhayaNAe / 113. evaM cakkhudaMsaNa - acakkhudaMsaNa aNAgArovauttA vi, navaraM cattAri NANAI, tiNNi aNNANAI bhayaNAe / phra 2595 5 5 5 559 59 55 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 59595959595555552 114. [ pra. ] ohidaMsaNaaNAgArovauttA NaM pucchA / [u. ] goyamA ! nANI vi aNNANI vi / je nANI te atthegaiyA tinnANI, atthegaiyA caunANI / je tinnANI te AbhiNibohiyaNANI, suyanANI, ohinANI / je cauNANI te AbhiNibohiyanANI jAva maNapajavanANI / je annANI te niyamA tiaNNANI, taM jahA - maiaNNANI, suyaaNNANI, vibhaMganANI / 114. [ pra. ] bhagavan ! avadhidarzana-anAkAropayogayukta jIva jJAnI hote haiM athavA ajJAnI ? Wan 112. [ pra. ] bhagavan ! anAkAropayoga (darzanopayoga) vAle jIva jJAnI haiM yA ajJAnI ? [ u. ] gautama ! anAkAropayogayukta jIva jJAnI bhI haiM aura ajJAnI bhI haiM / unameM pA~ca jJAna athavA 5 tIna ajJAna bhajanA se pAye jAte haiN| k phra Wan 113. isI prakAra cakSudarzana aura acakSudarzana- anAkAropayogayukta jIvoM ke viSaya meM samajha lenA 5 cAhie; kintu itanA vizeSa hai ki cAra jJAna athavA tIna ajJAna bhajanA se hote haiN| (66) phra Wan 112. [Q.] Bhante ! Are jivas with anaakaar upayoga (darshanopayoga 5 or perceptive involvement) jnani or ajnani? Wan pha [Ans.] Gautam ! They are jnani as well as ajnani. Those with jnana Wan have different alternative combinations of five jnanas or three ajnanas. phra phra Wan 113. The same is true for those with chakshu-darshan anaakaar pha upayoga (darshanopayoga or perceptive involvement related to visual perception) and achakshu-darshan anaakaar upayoga (darshanopayoga or perceptive involvement related to non-visual perception). The difference being that they have different alternative combinations of four jnanas or three ajnanas. Bhagavati Sutra ( 3 ) Wan Wan Wan phra pha [ u. ] gautama ! ve jJAnI bhI hote haiM aura ajJAnI bhI / jo jJAnI hote haiM, unameM kaI tIna jJAna vAle aura kaI cAra jJAna vAle hote haiN| jo tIna jJAna vAle hote haiM, ve AbhinibodhikajJAnI, zrutajJAnI aura avadhijJAnI hote haiM aura jo cAra jJAna vAle hote haiM, ve AbhinibodhikajJAna se lekara yAvat manaH 5 paryavajJAna vAle hote haiN| jo ajJAnI hote haiM, unameM niyamataH mati- ajJAna, zruta- ajJAna aura vibhaMgajJAna; tIna ajJAna pAye jAte haiM / Wan Wan phra Wan phra 14. [Q.] Bhante ! Now the same question about Avadhi-darshan 5 anaakaar upayoga (darshanopayoga or perceptive involvement related to extrasensory perception of the physical dimension)? bhagavatI sUtra (3) phra Wan Wan phra Wan Wan

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phra [Ans.] Gautam ! They are jnani as well as ajnani. Among those with jnana some have three jnanas and some have four. Those with three jnanas have Abhinibodhik, Shrut and Avadhi jnanas (kinds of right knowledge). Those with four have Abhinibodhik... and so on up to ... manah-paryav-jnanas. Those who are ajnanis (ignorants or with wrong knowledge) have three ajnanas (Mati-ajnana, Shrut-ajnana and Vibhang-jnana). 115. kevaladaMsaNa aNAgArovauttA jahA kevalanANaladdhiyA / 115. kevaladarzana - anAkAropayogayukta jIvoM kA kathana kevalajJAnalabdhiyukta jIvoM ke samAna samajhanA caahie| 115. Living beings with Keval-jnana saakaar upayoga (cognitive involvement related to ultimate knowledge) follow the pattern of beings with Keval-jnana labdhi. gyArahavA~, yogadvAra ELEVENTH STATE : YOGA 116. [ pra. ] sajogI NaM bhaMte! jIvA kiM nANI0 ? [ u. ] jahA sakAiyA (su. 45 vata) / evaM maNajogI, vaijogI, kAyajogI vi| 116. [ pra. ] bhagavan ! sayogI jIva jJAnI hote haiM yA ajJAnI ? [u.] gautama ! sayogI jIvoM kA kathana sakAyika jIvoM ke samAna smjheN| isI prakAra manoyogI, vacanayogI aura kAyayogI jIvoM kA kathana bhI samajheM / 16. [Q] Bhante ! Are sayogi association/action ) jnani or ajnani ? jivas (living beings with [Ans.] Gautam ! Living beings with association / action (sayogi jivas) follow the pattern of embodied beings (sakaayik jivas). The same is true for manoyogi (having mental association), vachan-yogi (having vocal association) and kaayayogi (having physical association) jivas (beings). 117. ajogI jahA siddhA (su. 35) / 117. ayogI (yogarahita ) jIvoM kA kathana siddhoM ke samAna smjheN| 117. Ayogi jivas (living beings without association / action) follow the pattern of Siddhas. bArahavA~, lezyAdvAra TWELFTH STATE LESHYA 118. [ pra. ] salessA NaM bhaMte ! 0 ? [u. ] jahA sakAiyA (su. 49 ) / aSTama zataka: dvitIya uddezaka (67) Eighth Shatak: Second Lesson fafafafafa 15955 595959555 5 5 5 5 5 5955555 5 55955 595959555 5 5 5 5 5 595 55 2 Wan Wan

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**** 27 955 5 5 5 5959595959595555555555955555559555595 95 952 Wan 118. [ pra. ] bhagavan ! salezya (lezyA vAle) jIva jJAnI hote haiM yA ajJAnI ? [u. ] gautama ! salezya jIvoM kA kathana sakAyika jIvoM ke samAna jAnanA caahie| Wan 118. [Q.] Bhante ! Are saleshya jivas (living beings with soul phra complexion) jnani or ajnani? Wan Wan [Ans.] Gautam ! Living beings with soul complexion (saleshya jivas) follow the pattern of embodied beings (sakaayik jivas). 119. [ pra. ] kaNhalessA NaM bhaMte ! 0 ? 119. [Q.] Bhante ! Are living beings with black soul complexion (krishna leshya) jnani or ajnani? [u. ] jahA saiMdiyA (su. 41 ) / evaM jAva pamhalesA / 119. [ pra. ] bhagavan ! kRSNalezyA vAle jIva jJAnI haiM yA ajJAnI ? [ u. ] gautama ! kRSNalezyA vAle jIvoM kA kathana sendriya jIvoM ke samAna (sU. 44 ke anusAra) jAnanA caahie| isI prakAra nIlalezyA, kApotalezyA, tejolezyA aura padmalezyA vAle jIvoM kA kathana pha karanA caahie| Wan Wan 121 . alessA jahA siddhA (su. 35) / 121 . alezya (lezyArahita ) jIvoM kA kathana siddhoM ke samAna jAnanA caahie| Wan [Ans.] Gautam ! Living beings with black soul complexion (krishna 5 leshya) follow the pattern of beings with sense organs (sendriya jivas; 5 Wan aphorism 44). The same is true for beings with neel leshya (blue Wan complexion of soul), kapot leshya (pigeon complexion of soul), tejoleshya 5 (fiery complexion of soul), and padma leshya ( yellow complexion of soul). Wan Wan 120. sukkalessA jahA salessA (su. 118 ) / Wan Wan 120. zuklalezyA vAle jIvoM kA kathana salezya jIvoM ke samAna samajheM / 5 120. Living beings with white soul complexion (shukla leshya) follow 5 the pattern of beings with soul complexion (saleshya jivas). 121. Living beings without soul complexion (aleshya jivas) follow the pattern of Siddhas. terahavA~, kaSAyadvAra THIRTEENTH STATE PASSIONS 122. [ pra. ] sakasAI NaM bhaMte ! 0 ? [u. ] jahA saiMdiyA (su. 41) / evaM jAva lohakasAI / bhagavatI sUtra (3) (68) 5 Wan 5 Wan Wan pha Wan Bhagavati Sutra (3) tmilllkmimimitttti***************tmitimitittmillli Wan

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5555555555555555555555555558 122. [pra. ] bhagavan ! sakaSAyI jIva jJAnI haiM yA ajJAnI ? [u. ] gautama ! sakaSAyI jIvoM kA kathana sendriya jIvoM ke samAna smjheN| isI prakAra krodhakaSAyI, mAnakaSAyI, mAyAkaSAyI aura lobhakaSAyI jIvoM ke viSaya meM bhI smjheN| 122. (Q.) Bhante ! Are living beings with passions (sakashaayi) jnani 41 or ajnani ? (Ans.) Gautam ! Living beings with passions (sakashaayi) follow the pattern of beings with sense organs (sendriya jivas; aphorism 44). The same is true for beings with specific passions including anger (krodh), conceit (maan), deceit (maaya) and greed (lobh). 123. [pra. ] akasAI NaM bhaMte ! kiM NANI0 ? [u. ] paMca nANAI bhynnaae| 123. [pra. ] bhagavan !akaSAyI (kaSAyamukta) jIva jJAnI hote haiM athavA ajJAnI? [u. ] gautama ! ve jJAnI hote haiM, ajJAnI nhiiN| unameM pA~ca jJAna bhajanA se pAye jAte haiN| 123. (Q.) Bhante ! Are living beings without passions (akashaayi) jnani or ajnani ? [Ans.] Gautam ! They are jnani (endowed with right knowledge) and never ajnani (ignorant or with wrong knowledge). They have different alternative combinations of five jnanas. caudahavA~, vedadvAra FOURTEENTH STATE : GENDER 124. [pra.] saveyagA NaM bhaMte ! 0? [u. ] jahA siNdiyaa| evaM ithiveyagA vi| evaM purisveygaa| evaM napuMsagaveyagA vi| 124. [pra. ] bhagavan ! savedaka (vedasahita) jIva jJAnI hote haiM athavA ajJAnI ? [u. ] gautama ! savedaka jIvoM kA kathana sendriya jIvoM ke samAna jAnanA caahie| isI taraha strIvedaka, puruSavedaka aura napuMsakavedaka jIvoM ke sambandha meM bhI kahanA caahie| 124. (Q.) Bhante ! Are living beings with gender (savedak) jnani or ajnani ? [Ans.] Gautam ! Living beings with gender (savedak) follow the pattern of beings with sense organs (sendriya jivas; aphorism 44). The is true for beings with specific gender including feminine gender (stree vedak), masculine gender (purush vedak) and neuter gender (napumsak vedak). aSTama zataka : dvitIya uddezaka (69) Eighth Shatak : Second Lesson 5555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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Wan 5 Wan 55555555 125. aveyagA jahA akasAI / (sUtra 123 ) 125. avedaka (vedarahita ) jIvoM kA kathana akaSAyI jIvoM ke samAna jAnanA caahie| 125. Living beings without gender (avedak jivas) follow the pattern of living beings without passions (akashaayi jivas). pandrahavA~, AhArakadvAra FIFTEENTH STATE AAHAARAK 126. [ pra. ] AhAragA NaM bhaMte ! jIvA0 ? [u. ] jahA sakasAI, navaraM kevalanANaM pi / 126. [ pra. ] bhagavan ! AhAraka jIva jJAnI hote haiM yA ajJAnI ? [ u. ] gautama ! AhAraka jIvoM kA kathana sakaSAyI (sUtra 122) jIvoM ke samAna jAnanA cAhie, kintu itanA vizeSa hai ki unameM kevalajJAna bhI pAyA jAtA hai| 126. [Q.] Bhante ! Are living beings with food intake (aahaarak) jnani or ajnani ? 127. [Q.] Bhante ! Are living beings without food intake (anaahaarak) jnani or ajnani ? [Ans.] Gautam ! They are jnani (endowed with right knowledge) as well as ajnani (ignorant or with wrong knowledge). The jnanis have different alternative combinations of four jnanas (other than manahparyav) and the ajnanis have different alternative combinations of three ajnanas (kinds of wrong knowledge). Wan [Ans.] Gautam ! Living beings with food intake (aahaarak) follow the 5 pattern of beings with passions (sakashaaya jivas). The only difference is that they are with Keval-jnana also. 127. [ pra. ] aNAhAragA NaM bhaMte! jIvA kiM nANI, aNNANI ? [u. ] maNapajjavanANavajjAiM nANAI, annANANi ya tiNNi bhayaNAe / 127. [ pra. ] bhagavan ! anAhAraka jIva jJAnI hote haiM yA ajJAnI ? [ u. ] gautama ! ve jJAnI bhI hote haiM aura ajJAnI bhI / jo jJAnI hai unameM manaH paryavajJAna ko chor3akara zeSa cAra jJAna aura jo ajJAnI haiM unameM tIna ajJAna bhajanA se pAye jAte haiN| vivecana : 10. upayogadvAra - upayoga eka taraha se jJAna hI hai| jJAna darzana Adi zakti kA prayoga karanA upayoga hai| isake do prakAra haiM-sAkAra - upayoga aura anAkAra athavA nirAkAra- upyog| sAkAra kA artha haivizeSatA sahita bodha / yaha jJAnopayoga kahalAtA hai| sAkAropayogayukta jIva jJAnI aura ajJAnI donoM prakAra ke hote haiN| jJAnI jIvoM meM se kucha jIvoM meM do, kucha jIvoM meM tIna, kucha jIvoM meM cAra aura kucha jIvoM meM eka mAtra bhagavatI sUtra (3) 55 (70) 236955 55 5959595959595959595555955 5 5 5 5 5 5959595 5955 59595955 5552 Bhagavati Sutra (3) 4 Wan

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25959595 5 5 5 5 5 55 5 55 5 5 55 5555555595555 Wan 5 kevalajJAna hotA hai; isa taraha aise jIvoM meM pA~ca jJAna bhajanA se hote haiN| inakA kathana yahA~ jJAnalabdhi kI apekSA 5 5 se samajhanA cAhie, upayoga kI apekSA se to eka samaya meM eka hI jJAna athavA eka hI ajJAna hotA hai| inameM jo jIva ajJAnI haiM, unameM tIna ajJAna bhajanA se pAye jAte haiN| Abhinibodhika (mati) jJAna Adi sAkAropayoga ke bheda haiN| Abhinibodhika Adi se yukta sAkAropayoga vAle jIvoM meM jJAna ajJAna kA kathana uparyukta varNanAnusAra usa-usa jJAna yA ajJAna kI labdhi vAle jIvoM ke samAna jAnanA caahie| anAkAropayoga - jisa jJAna meM AkAra arthAt jAti, guNa, kriyA Adi svarUpavizeSa kA pratibhAsa (bodha) na ho, kevala sAmAnya bodha ho, use anAkAropayoga ( darzanopayoga ) kahate haiN| anAkAropayogayukta jIva jJAnI aura ajJAnI donoM taraha ke hote haiN| jJAnI jIvoM meM labdhi kI apekSA pA~ca jJAna bhajanA se aura ajJAnI jIvoM meM labdhi kI apekSA tIna ajJAna bhajanA se pAye jAte haiN| cakSudarzana aura acakSudarzana vAle jIva kevalI nahIM hote, isalie cakSudarzana-acakSudarzana - anAkAropayoga jIvoM cAra jJAna athavA tIna ajJAna bhajanA se pAye jAte haiN| 5 avadhidarzana - anAkAropayogayukta jIva jJAnI aura ajJAnI do taraha ke hote haiM; kyoMki darzana kA viSaya sAmAnya hai / sAmAnya abhinna rUpa hone se darzana meM jJAnI aura ajJAnI bheda nahIM hotA / ataH isameM kaI tIna yA cAra jJAna vAle hote haiM athavA niyamataH tIna ajJAna vAle hote haiN| sAkAropayoga evaM anAkAropayoga ko hama isa prakAra bhI samajha sakate haiM jaise jJAna se hama jAnate haiM ki merU parvata itanA laMbA caur3A U~cA hai usake bAda hama usake AkAra kA ciMtana kara sakate haiM isalie jJAna sAkAropayoga hai| darzana meM hama svayaM dekhate haiM isalie usake 5 AkAra kA ciMtana nahIM karate isalie darzana ko anAkAra upayoga kahate haiN| Wan 55 2 13. kaSAyadvAra - sakaSAyI yA krodhakaSAyI, mAnakaSAyI, mAyAkaSAyI aura lobhakaSAyI jIvoM meM jJAna-ajJAna prarUpaNA sendriya (sUtra 41 ke anusAra) ke sadRza haiN| aSTama zataka: dvitIya uddezaka 11. yogadvAra - sayogI jIva athavA manoyogI, vacanayogI aura kAyayogI jIvoM kA kathana sakAyika jIvoM ka ke samAna hai| cU~ki kevalI bhagavAna meM bhI manoyogAdi hote haiM, isalie inameM (samyagdRSTi Adi meM) pA~ca jJAna bhajanA se hote haiM tathA mithyAdRSTi sayogI yA pRthak-pRthak yoga vAle jIvoM meM tIna ajJAna bhajanA se hote haiM / ayogI (siddha bhagavAna aura catudarzaguNa-sthAnavartI kevalI) jIvoM meM eka mAtra kevalajJAna hotA hai| phra 5 12. lezyAdvAra-lezyAyukta (salezya) jIvoM meM jJAna - ajJAna kI prarUpaNA sakaSAyI jIvoM ke samAna hai| unameM pA~ca jJAna aura tIna ajJAna bhajanA se samajhane caahie| cU~ki kevalI bhagavAna meM bhI zuklalezyA hone se salezya 5 hote haiM, isalie unameM paMcama kevalajJAna hotA hai| alezya jIva siddha hote haiM, unameM eka mAtra kevalajJAna hI 5 hotA hai| (71) 14. vedadvAra - savedaka AThaveM guNasthAna taka aura nauveM ke kucha bhAga taka ke jIva hote haiN| unakA kathana sendriya ke samAna hai arthAt unameM kevalajJAna ko chor3akara zeSa cAra jJAna athavA tIna ajJAna bhajanA se pAye jAte haiM / avedaka (vedarahita ) jIvoM meM jJAna hI hotA hai, ajJAna nahIM / nauveM anivRttibAdara nAmaka guNasthAna se caudahaveM 5 guNasthAna taka ke jIva avedaka hote haiN| unameM se bArahaveM guNasthAna taka ke jIva chadmastha hote haiM, ataH unameM 5 cAra jJAna (kevalajJAna ke sivAya) bhajanA se pAye jAte haiM tathA terahaveM - caudahaveM guNasthAnavartI jIva kevalI hote haiM, isalie unake sirpha eka paMcama jJAna - kevalajJAna hotA hai, isI dRSTi se kahA gayA hai ki 'avedaka' meM pA~ca jJAna pAye jAte haiN|' pha 5 Wan Wan 5 Wan Wan Eighth Shatak: Second Lesson 5 Wan

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474 475 476 467 46 46 467 46 46 467 46 467 468 46 555555 46 467 467 46 467 4 557 *******************************miti 15. AhArakadvAra - yadyapi AhAraka jIva meM jJAna-ajJAna kA kathana kaSAyI jIvoM ke samAna (cAra jJAna evaM phra tIna ajJAna bhajanA se) batAyA gayA hai, tathApi kevalajJAnI bhI AhAraka hote haiM, isalie AhAraka jIvoM meM bhajanA se pA~ca jJAna athavA tIna ajJAna kahane cAhie / manaHparyavajJAna AhAraka jIvoM ko hI hotA hai; isalie anAhAraka jIvoM meM manaH paryavajJAna ke sivAya cAra jJAna aura tIna ajJAna bhajanA se pAye jAte haiN| vigrahagati, kevalI - samudghAta aura ayogI dazA meM jIva anAhAraka hote haiN| zeSa avasthA meM jIva AhAraka hote haiN| anAhAraka jIvoM ko prathama ke tIna jJAna athavA tIna ajJAna vigrahagati meM hote haiN| anAhAraka kevalI ko kevalIsamudghAta dazA meM yA ayogI dazA meM eka mAtra kevalajJAna hI hotA hai| isI dRSTi se anAhAraka jIvoM meM cAra jJAna (manaH paryavajJAna ko chor3akara) aura tIna ajJAna bhajanA se kahe gaye haiN| (vRtti, patrAMka 355-356) Elaboration (10) Upayoga-dvar-In a sense upayoga is equivalent to jnana (knowledge). Application of the power of knowledge, perception etc. is upayoga or involvement. This is of two types-saakaar upayoga and anaakaar or niraakaar upayoga (darshanopayoga or perceptive involvement). Saakaar means special or vivid understanding and thus it is also called jnanopayoga (cognitive involvement). Living beings with saakaar upayoga can be both jnani (with right knowledge) or ajnani (with absence of right knowledge, which may mean ignorance as well as wrong knowledge). Among jnani beings some have two jnanas, some have three, some have four and some have only one jnana (Keval-jnana). Thus such beings have different alternative combinations of five jnanas (kinds of right knowledge). This statement is, in fact, in context of jnanalabdhi because in context of involvement (upayoga) there can only be one jnana or ajnana (ignorance or wrong knowledge). In ajnani beings there are different alternative combinations of three ajnanas. Abhinibodhik (mati) and other jnanas are types of cognitive involvement. The statement about jnana and ajnana in relation to the aforesaid types of jnanas should be like the statements about respective labdhi (attainment of the ability) of the particular jnana or ajnana. Anaakaar or niraakaar upayoga-The jnana that provides simple understanding and not special or detailed understanding incorporating form (aakaar) including class, attributes, action etc. Thus it is also called darshanopayoga or perceptive involvement. Living beings with anaakaar upayoga are both jnani as well as ajnani. In context of labdhi, jnani beings have different alternative combinations of five jnanas and ajnani beings have different alternative combinations of three ajnanas. Beings with and without visual perception alone are not omniscients. Therefore these beings with perceptive involvement follow the pattern of general bhagavatI sUtra (3) (72) 555555555555555555555555555555 Bhagavati Sutra (3) 555555555555555555555555

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2454545454545454545454545454545454545454545441414141414 hoh 'n 1 1 1 1 1 1 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 454545454 Fi statement about beings with perceptive involvement. In other words 41 they have different alternative combinations of four jnanas or three ajnanas. Beings with avadhi-darshan perceptive involvement can be both jnani and ajnani (ignorant or with wrong knowledge) because perception is a general ability without any distinction of right or wrong. Therefore among these are included those with three or four jnanas (kinds of right knowledge) or those with three ajnanas as a rule. (11) Yoga-dvar-Sayogi (with association/action) beings or those with mental, vocal or physical association follow the pattern of embodied beings. As even an omniscient has these associations, so these beings (righteous etc.) have different alternative combinations of five jnanas. The unrighteous (mithyadrishti) with any or all of these associations i have different alternative combinations of three ajnanas (kinds of wrong knowledge). Those without association (Siddha and omniscients at h fourteenth Gunasthaan) have only Keval-jnana (omniscience). (12) Leshya-dvar-Living beings with soul complexion (leshya) follow the pattern of those with passions. They have different alternative 4 combinations of five jnanas and three ajnanas. As an omniscient has white soul complexion, he is also with soul complexion and he has Keval iana. Those without soul complexion are Siddhas and they have only Keval-jnana. (13) Kashaaya-dvar-Living beings with passions, all the four or any one, follow the pattern of beings with sensual organs (aphorism 41). (14) Veda-dvar-Living beings up to the eighth Gunasthaan (levels of spiritual ascendance) are genderic. They follow the pattern of beings with sense organs, which means that they have different alternative combinations of four jnanas (other than Keval-jnana) or three ajnanas. Non-genderic beings (avedak) have jnana only and never ajnana (ignorance or wrong knowledge). Beings from the ninth Gunasthaan, called Anivritti-baadar, to the fourteenth one are non-genderic. Of these the beings up to the twelfth Gunasthaan (levels of spiritual ascendance) are chhadmasth (short of omniscience) therefore they have different alternative combinations of four jnanas (other than Keval-inana). Beings at the thirteenth and fourteenth Gunasthaan are omniscients and they have only one jnana, Keval-jnana. That is why it is said that nongenderic beings have five jnanas (kinds of right knowledge). aSTama zataka : dvitIya uddezaka ( 73 ) Eighth Shatak : Second Lesson 456 455 456 455 456 457 455 456 455 456 457 455 456 457 451 454 455 456 457 454 455 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Wan ) Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) )))555555555555555555555555555 )) (15) Aahaarak-dvar-Although beings with intake follow the pattern of those with passions in context of jnana and ajnana (different alternative combinations of four jnanas and three ajnanas), as omniscients too are with intake, they are said to have different alternative combinations of five jnanas or three ajnanas (kinds of wrong knowledge). Only aahaarak jivas (beings with intake) have Manahparyav-jnana, therefore anaahaarak jivas (beings without intake) have different alternative combinations of four jnanas (other than Manahparyav-jnana) and three ajnanas. In the states of pre-birth movement (vigraha gati), Kevali Samudghaat, and non-association, living beings are without intake. In all the other states they are with intake. In the state of pre-birth movement anaahaarak beings have three jnanas or three ajnanas. A Kevali without intake has only Keval-jnana in states of Kevali Samudghaat and non-association. With this view it is said that beings without intake have different alternative combinations of four _jnanas (other than Manah-paryav-jnana) and three ajnanas. (Vritti, leaf 355-356) solahavA~, viSayadvAra jJAna kI vyApakatA SIXTEENTH STATE : SCOPE 128. [pra. ] AbhiNibohiyanANassa NaM bhaMte ! kevaie visae paNNatte ? OM [u. ] goyamA ! se samAsao caubihe paNNatte, taM jahA-davvao khettao kAlao bhaavo| davvao ke NaM AbhiNibohiyanANI AeseNaM savvadavvAiM jANai paasi| khettao AbhiNibohiyaNANI AdeseNaM savvaM khettaM jANai paasi| evaM kAlao vi| evaM bhAvao vi|| 128. [pra. ] bhagavan ! AbhinibodhikajJAna kA viSaya kitanA vyApaka hai? [u. ] gautama ! Abhinibodhika jJAna kA viSaya saMkSepa meM cAra prakAra kA hai| yathA-dravya se, kSetra se, + kAla se aura bhAva se| dravya se AbhinibodhikajJAnI Adeza (sAmAnya rUpa meM) se sarvadravyoM ko jAnatA hai aura dekhatA hai, kSetra se AbhinibodhikajJAnI sAmAnya-(rUpa) se sabhI kSetra ko jAnatA aura dekhatA hai, Wan isI prakAra kAla se bhI aura bhAva se bhI jAnatA hai| ___128. [Q.] Bhante ! How wide is the scope (vishaya) of Abhinibodhik .jnana (sensory knowledge)? [Ans.] Gautam ! In brief the scope (vishaya) of Abhinibodhik jnana (sensory knowledge) has four domains-those related to substance or matter (dravya), area or space (kshetra), time (kaal) and state or mode (bhaava). As to substance, a living being with sensory knowledge knows and sees all substances rudimentarily or superficially. As to area, a ) ) ))) ))) ))) ) )))) )) bhagavatI sUtra (3) (74) Bhagavati Sutra (3) Wan ) 8555))))))))))))))) )))) )))))48

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055555555555555555555555555555555 ))))))))))))))))))555555555555555 living being with sensory knowledge knows and sees rudimentarily or superficially all areas. In the same way he also knows and sees all time and all states superficially. vivecana : Upara dravya, kSetra, kAla, bhAva kI apekSA Abhinibodhika jJAna kA viSaya batAyA gayA hai| dravya kA artha hai-dharmAstikAya Adi drvy| kSetra kA artha hai-dravyoM kA AdhArabhUta aakaash| kAla kA artha hai-dravyoM ke 5 paryAyoM kI sthiti| aura bhAva kA artha hai-audayika Adi bhAva athavA dravya ke pryaay| dravya kI apekSA Abhinibodhika jJAnI dharmAstikAya Adi sarva dravyoM ko Adeza se-ogharUpa (sAmAnya rUpa) se jAnatA hai, usameM rahI haI sabhI vizeSatAoM se (vizeSa rUpa se) nahIM jaantaa| athavA Adeza kA artha hai-zrutajJAnajanita sNskaar| inake dvArA avAya aura dhAraNA kI apekSA jAnatA hai, kyoMki ye donoM jJAnarUpa haiM tathA avagraha aura IhA darzana rUpa haiN| isalie avagraha aura IhA se dekhatA hai| zrutajJAnajanya saMskAra se lokAlokarUpa sarvakSetra ko dekhatA hai| kAla se sarvakAla ko aura bhAva se audayika Adi pA~ca bhAvoM ko jAnatA hai| Elaboration-The scope of sensory knowledge covers four fields. Substance (dravya) includes everything like Dharmastikaaya (entity of motion). Area (kshetra) means space, on which everything rests. Time (kaal) defines modes and activities of things. State (bhaava) means mode or state of existence of things, such as audayik or state of fruition. An individual endowed with abhinibodhik jnana (sensory knowledge) knows si all about substances rudimentarily, he does not know all attributes in 4 their every detail. Here the term aadesh means instinctive or inherited traits as mentioned in scriptures or recorded information. The process of seeing involves acquiring cursory knowledge through sense organs (avagraha) and match it with the recorded information (iha). The process of knowing involves-to validate and conclusively classify (avaya), and finally acquire or absorb into memory (dhaarana). With the same process he knows and sees all space, all time, and all states rudimentarily. 129. [pra. ] suyanANassa NaM bhaMte ! kevaie visae paNNatte ? [u. ] goyamA ! se samAsao caubvihe paNNatte, taM jahA-davvao khettao kAlao bhaavo| davvaoke NaM suyanANI uvayutte savvadavvAiM jaanni-paasi| evaM khettao vi, kAlao vi| bhAvao NaM suyanANI uvajutte savvabhAve jANai paasi| 129. [pra. ] bhagavan ! zrutajJAna kA viSaya kitanA hai ? [u. ] gautama ! zrutajJAna kA viSaya saMkSepa meM cAra prakAra kA hai| yathA-dravya se, kSetra se, kAla se aura bhAva se| dravya se, upayogayukta (upayukta) zrutajJAnI sarvadravyoM ko jAnatA aura dekhatA hai| kSetra se, ke jAgA aSTama zataka : dvitIya uddezaka (75) Eighth Shatak : Second Lesson 3555555555555555555)))))))))))))

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:59 jaka ) ) ) ) 9999995))))))))))))))))5555555555555555555555 OM zrutajJAnI upayoga sahita sarvakSetra ko jAnatA-dekhatA hai| isI prakAra kAla se, bhAva se upayukta (upayogayukta) zrutajJAnI sarvabhAvoM ko jAnatA aura dekhatA hai| ___129. [Q.] Bhante ! How wide is the scope (vishaya) of Shrut-jnana . (scriptural knowledge)? [Ans.] Gautam ! In brief the scope (vishaya) of Shrut-jnana (scriptural knowledge) has four domains--those related to substance or matter (dravya), area or space (kshetra), time (kaal) and state or mode 41 (bhaava). As to substance, a living being with involvement (upayoga) in si scriptural knowledge knows and sees in detail all substances. As to area, a living being with involvement (upayoga) in scriptural knowledge knows and sees in detail all areas. In the same way he also knows and sees all time and all states in detail. vivecana : zrutajJAna kA viSaya-zrutajJAnI (sampUrNa dasa pUrvadhara Adi zrutakevalI) upayogayukta hokara dharmAstikAya Adi sabhI dravyoM ko vizeSa rUpa se jAnatA hai tathA zrutAnusArI acakSu (mAnasa) darzana dvArA sabhI abhilApya dravyoM ko dekhatA hai| isI prakAra kSetrAdi ke viSaya meM bhI jAnanA caahie| bhAva se upayogayukta ra zratajJAnI audayika Adi samasta bhAvoM ko athavA abhilApya (vaktavya) bhAvoM ko jAnatA hai| yadyapi zruta dvArA abhilApya bhAvoM kA anantavA~ bhAga hI pratipAdita hai, tathApi prasaMgAnuprasaMga se abhilApya bhAva zrutajJAna ke viSaya ma haiN| isalie unakI apekSA 'zrutajJAnI sarvabhAvoM ko (sAmAnyatayA) jAnatA hai' aisA kahA gayA hai| Elaboration--Scope of scriptural knowledge-A shrut-jnani (Shrut4 kevalis including the scholars of ten Purvas) with his intent and 5 involvement exhaustively knows all substances including 41 Dharmastikaaya. He sees all desired substances through scripture based mental perception. The same also holds good for space and time. Ani involved Shrut-jnani knows all or desired states including audayik (state of fruition). Although only an infinitesimal part of all states finds mention in scriptures, as the scope of scriptural knowledge is limited to desired specific states, it is stated here the he knows all states. 130. [pra. ] ohinANassa NaM bhaMte ! kevaie visae paNNatte ? / [u. ] goyamA ! se samAsao caubihe paNNatte, taM jahA-davyao khettao kAlao bhaavo| davvao NaM ohinANI rUvidavvAiM jANai pAsai jahA naMdIe jAva bhaavo| 130. [pra. ] bhagavan ! avadhijJAna kA viSaya kitanA hai ? __ [u. ] gautama ! avadhijJAna kA viSaya saMkSepa meM cAra prakAra kA hai| yathA-dravya se, kSetra se, kAla se 5 Wan aura bhAva se| dravya se avadhijJAnI rUpIdravyoM ko jAnatA aura dekhatA hai| (tatpazcAt kSetra se, kAla se 5 aura bhAva se) ityAdi varNana jisa prakAra nandIsUtra meM kiyA hai, usI prakAra yAvat 'bhAva' paryanta varNana OM karanA caahie| ))) )) ) 555555) bhagavatI sUtra (3) (76) Bhagavati Sutra (3) Wan 495

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)))555555555555555 85555555555555555555 130. [Q.] Bhante ! How wide is the scope (vishaya) of Avadhi-jnana (extrasensory perception of the physical dimension; something akin to Wan clairvoyance)? [Ans.) Gautam ! In brief the scope (vishaya) of Avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance) has four domains--those related to substance or matter (dravya), area or space (kshetra), time (kaal) and state or mode (bhaava). As to substance a living being with Avadhi-jnana knows and sees all \i substances with form. After this follow details in context of space, time and state as mentioned in Nandi Sutra up to bhaava. OM vivecana : avadhijJAna kA viSaya-dravya se-avadhijJAnI jaghanyataH taijas aura bhASA dravyoM ke antarAlavartI + sUkSma ananta pudgala dravyoM ko jAnatA hai, utkRSTataH bAdara aura sUkSma sabhI pudgala dravyoM ko jAnatA hai| kSetra se avadhijJAnI jaghanyataH aMgula ke asaMkhyAtaveM bhAga ko tathA utkRSTataH samagra loka aura loka-sadRza asaMkhyeya khaNDa aloka meM hoM to unheM bhI jAna-dekha sakatA hai| kAla se-avadhijJAnI jaghanyataH AvalikA ke asaMkhyAtaveM bhAga ko tathA utkRSTataH asaMkhyAta utsarpiNI, avasarpiNI, atIta, anAgata kAla ko jAnatA aura dekhatA hai| yahA~ kSetra aura kAla ko jAnane kA tAtparya yaha hai ki itane kSetra aura kAla meM rahe hue rUpI dravyoM ko jAnatA aura dekhatA hai| bhAva se-avadhijJAnI jaghanyataH AdhAradravya ananta hone se ananta bhAvoM ko jAnatA-dekhatA hai, kintu pratyeka dravya ke ananta bhAvoM (paryAyoM) ko nahIM jaantaa-dekhtaa| utkRSTataH bhI vaha ananta jAnatA-dekhatA hai| ve bhAva bhI samasta paryAyoM ke anantaveM bhAga-rUpa jAnane caahie| Elaboration-Scope of Avadhi-jnana (a person endowed with Avadhijnana knows and sees)--In context of substance-minimum : infinite matter particles existing in the intervening space within matter aggregates of fire and sound class; maximum : all matter particles minute as well as gross. In context of space---minimum : innumerable fraction of an Angul (a linear unit equivalent to width of a finger); maximum : complete Lok (occupied space) and innumerable Lok-like areas in Alok (unoccupied space) if any. In context of time-minimum : innumerable fraction of one Avalika (a micro-unit of time); maximum : innumerable Utsarpinis and Avasarpinis in the past and future. Here space and time convey substances with form existing in specific time and space. In context of state--minimum : infinite basic states (basic state of every substance, the number of substances beings infinite); maximum : the same. Infinite modes of each substance are beyond the scope of this knowledge. In other words the scope of this knowledge is confined to infinite fraction of the total member of all modes of all substances. 959555555555555555555555555))))) gagaganAaana aSTama zataka : dvitIya uddezaka (77) Eighth Shatak : Second Lesson 2991) 95 ))))) )) )) ))))))55555553

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phaphaphaphaphaphapha 5 ttttttttttti*********************tmilllil 131. [ pra. ] maNapajjavanANassa NaM bhaMte ! kevaie visae paNNatte ? [u. ] goyamA ! se samAsao cauvvihe paNNatte, taM jahA-davyao khettao kAlao bhaavo| davvao NaM ujjumatI anaMte aNaMtapadesie jahA naMdIe jAva bhAvao / Wan Wan Wan 131. [ pra. ] bhagavan ! manaH paryavajJAna kA viSaya kitanA hai ? Wan [u. ] gautama ! manaH paryavajJAna viSaya saMkSepa meM cAra prakAra kA hai / yathA - dravya se, kSetra se, kAla se Wan 5 aura bhAva se / dravya se, Rjumati- manaH paryavajJAnI (manarUpa meM pariNata) ananta prAdezika ananta ( skandhoM ) 5 ko jAnatA - dekhatA hai / ityAdi nandIsUtra meM kahe anusAra yahA~ bhI yAvat 'bhAva' taka kahanA caahie| 131. [Q.] Bhante ! How wide is the scope (vishaya) of manah-paryavjnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy)? Wan [Ans.] Gautam ! In brief the scope (vishaya) of Manah-paryav-jnana (extrasensory perception and knowledge of thought process and thoughtforms of other beings, something akin to telepathy) has four domains5 those related to substance or matter (dravya), area or space (kshetra ), 5 time (kaal) and state or mode (bhaava). As to substance, a living being Wan with limited (rijumati) Manah-paryav-jnana knows and sees infinite aggregates of infinite space-points (transformed as thoughts). After this follow details in context of space, time and state as mentioned in Nandi 5 Sutra up to bhaava. bhagavatI sUtra (3) 5555 Wan vivecana : manaHparyavajJAna kA viSaya-manaH paryavajJAna ke do prakAra haiM- (1) Rjumati Ara (2) vipulamati / sAmAnyagrAhI manana-mati yA saMvedana ko Rjumati manaHparyAyajJAna kahate haiM / jaise- 'isane ghar3e kA cintana kiyA hai', pha isa prakAra ke adhyavasAya kA kAraNabhUta (sAmAnya katipaya paryAya viziSTa) manodravya kA jJAna yA Rju - saralamati vAlA jJAna / dravya se - RjumatimanaH paryAyajJAnI DhAI dvIpa - samudrAntarvarttI saMjJIpaMcendriyaparyAptaka jIvoM dvArA manorUpa se pariNamita manovargaNA ke ananta paramANvAtmaka (viziSTa eka pariNAmapariNata ) skandhoM ko manaH paryAyajJAnAvaraNa kI kSayopazamapaTutA ke kAraNa sAkSAt jAnatA-dekhatA hai / parantu jIvoM dvArA cintita ghaTAdirUpa 5 padArthoM ko manaHparyAyajJAnI pratyakSataH nahIM jAnatA, kintu usake manodravya ke pariNAmoM kI anyathAnupapatti se (isa 5 prakAra ke AkAra vAlA manodravya kA pariNAma, isa prakAra ke cintana binA ghaTita nahIM ho sakatA, isa taraha ke anyathAnupapattirUpa anumAna se) jAnatA hai| isIlie yahA~ 'jANai' ke badale 'pAsai' (dekhatA hai) kahA gayA | aneka vizeSatAoM se yukta manodravya ke jJAna ko 'vipulamatimanaHparyAyajJAna' kahate haiM / jaise- isane ghaTa kA cintana kiyA hai, vaha ghaTa dravya se sone kA banA huA hai, kSetra se - pATaliputra kA hai, kAla se nayA hai yA vasanta Wan Rtu kA hai aura bhAva se bar3A hai athavA pIle raMga kA hai| isa prakAra kI vizeSatAoM se yukta manodravyoM ko pha vipulamati jAnatA hai| arthAt Rjumati dvArA dekhe hue skandhoM kI apekSA vipulamati adhikatara varNAdi se suspaSTa, ujjvalatara aura vizuddhatara rUpa se jAnatA dekhatA hai| kSetra se - Rjumati jaghanyataH aMgula ke asaMkhyAtaveM bhAga tathA utkRSTataH manuSyaloka meM rahe hue saMjJIpaMcendriya paryAptaka jIvoM ke manogata bhAvoM ko pha phra Wan Wan (78) Wan Bhagavati Sutra (3) Wan 5 pha Wan Wan pha 5 Wan 15Fen Fen Wan

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5555555555555555555558 F jAnatA dekhatA hai; jabaki vipulamati usase DhAI aMgula adhika kSetra meM rahe hue jIvoM ke manogata bhAvoM ko 5 vizeSa prakAra se vizuddhatara rUpa se spaSTa rUpa se jAnatA dekhatA hai| tAtparya yaha hai ki RjumatimanaH paryAyajJAnI kSetra se utkRSTataH adhodizA meM - ratnaprabhA pRthvI ke UparI tala ke nIce ke kSullaka prataroM, UrdhvadizA meM - jyotiSI devaloka ke UparI tala ko tathA tiryagdizA meM manuSyakSetra meM jo DhAI dvIpa - samudrakSetra haiM, 15 karmabhUmiyA~ haiM tathA chappana antarvIpa haiM, unameM rahe hue saMjJI paMcendriya paryAptaka jIvoM ke manogata bhAvoM ko jAnatA - dekhatA hai| vipulamati isase aDhAI aMgula adhika kSetra ko vizuddha rUpa meM jAnatA - dekhatA hai| kAla se - Rjumati jaghanyataH palyopama ke asaMkhyAtaveM bhAga jitane atIta-anAgata kAla ko jAnatA- dekhatA hai, jabaki vipulamati isI ko spaSTatara rUpa se nirmalatara jAnatA dekhatA hai| bhAva se Rjumati samasta bhAvoM ke anantaveM bhAga ko jAnatA - dekhatA 5 hai, jabaki vipulamati inheM hI vizuddhatara - spaSTatararUpa se jAnatA dekhatA hai| Elaboration-Scope of Manah-paryav-jnana-This jnana is of two kinds (1) Rijumati (limited) and (2) Vipul-mati (elaborate). Simply perceivable mental images are the subjects of Rijumati Manah-paryavjnana. For example knowing of simple thought forms (with limited modes) manifested by thought-particles (manodravya; may be neuronic activity), such as "he has thought of pitcher". A person endowed with Manah-paryav-jnana directly knows and sees-In context of substanceinfinite aggregates of infinite space-points transformed as thoughts in the minds of sentient fully developed five sensed living beings (sanjnipanchendriya-paryaptak jivas) of Adhai Dveep (two and a half continents) up to the surrounding sea. This happens on attaining destruction-cum-pacification of Manah-paryav jnanavaraniya karmas (Manah-paryav jnana hindering karmas). In context of Manah-paryavjnana the term originally used is not jaanai (knows) but only paasai (sees). This is because he does not, in fact, directly know the thoughts but only the transformed thought-particles into the imagined form (anyathanupapatti or causitive inference). The reason being that the form of thought-particles perceived by a living being cannot manifest in absence of that specific thought. Vipul-mati (elaborate) Manah-paryav-jnana is wider or elaborate knowledge of numerous attributes of thought forms. For example-He thinks of a pitcher. As to matter it is made of gold. As to area it is from Pataliputra. As to time it is new or made during spring season. As to state it is large or yellow. One endowed with vipul-mati knows such attributes of thought forms. This means that a vipul-mati sees things with more details and clarity as compared with a rijumati. In context of area-Rijumati-minimum : innumerable fraction of an Angul; maximum the thoughts of the sentient fully developed five sensed aSTama zataka dvitIya uddezaka (79) Eighth Shatak: Second Lesson 95 5 5 5 5 5 5 5 5 55 55555 5 5 5 5 5 55 5 5 5 55 5 5 5 5 5 5555555555555555555555 Wan

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4545454545454 5 4 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 living beings (sanjni-panchendriya-paryaptak jivas) in the world of humans (manushya lok). Vipul-mati sees an area of two and a half Angul i more than that and with greater clarity and detail. In other words a rijumati sees and knows the thought forms of the fully developed sentient five-sensed beings living in an area equivalent to a maximum of up to the lowest subtle level of Ratnaprabha hell towards nadir, the highest level of the Jyotish chakra, and all human inhabited areas in 5 other spatial directions including fifteen karmabhumis, thirty akarmabhumis, and fifty six intermediate islands existing in Adhai4 dveep-samudra (two and a half continents and oceans). A vipul mati sees these thoughts and feelings in slightly greater detail, with slightly better clarity and a little more certainty covering two and a half Angul more area. In context of time--a rijumati sees into and knows about the past and the future up to an equivalent of a minimum as well as maximum span of inexpressible fraction of a Palyopam (a vast conceptual unit of 4 time); a vipul mati sees and knows the same in slightly greater detail, with slightly better clarity and a little more certainty. In context of state or mode--a rijumati sees and knows infinite modes but only an infinitesimal fraction of each such mode; a vipul mati sees and knows the same in slightly greater detail, with slightly better clarity and a little more certainty. 932. [9] 9 0 Ta ! aasy farno Yuuta? [u. ] goyamA ! se samAsao caubihe paNNatte, taM jahA-davyao khettao kAlao bhaavo| davvao NaM kevalanANI savvadavvAiM jANai paasi| evaM jAva bhaavo| 41 932.[9.) 97! CMsit ont face fant ? 55 [ 3. ) ritare ! asini chi faqe aty are yable at 1 7911-509 , , chalet # + aura bhAva se| dravya se kevalajJAnI sarvadravyoM ko jAnatA aura dekhatA hai| isa prakAra yAvat bhAva se kevalajJAnI sarvabhAvoM ko jAnatA aura dekhatA hai| 132. (Q.) Bhante ! How wide is the scope (vishaya) of Keval-jnana $ (omniscience) ? (Ans.] Gautam ! In brief the scope (vishaya) of Keval-jnana (omniscience) has four domains-those related to substance or matter (dravya), area or space (kshetra), time (kaal) and state or mode (bhaava). As to substance a living being with Keval-jnana (omniscience) knows and sees all substances. The same is true for area... and so on up to... state. 933.[9. ] H53TATRA UT HQ ! Aast farming ? Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting acht F (3) ( 80 ) Bhagavati Sutru (3) 04414141414141414141414 415 41414141414141414141414141414141414141414141

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155555****************ttttttt********* i [u. ] goyamA ! se samAsao cauvvihe paNNatte, taM jahA- davvao khettao kAlao bhAvao / davvao mai annANI mai annANaparigatAI davvAiM jANai pAsai / evaM jAva bhAvao NaM maiannANI mai annANaparigae bhAve jANai pAsai / 1 33 . [ pra. ] bhagavan ! mati-ajJAna kA viSaya kitanA hai ? [ u. ] gautama ! mati- ajJAna kA viSaya saMkSepa meM cAra prakAra kA hai / yathA dravya se, kSetra se, kAla se aura bhAva se / dravya se, mati-ajJAnI, mati- ajJAna-parigata (mati - ajJAna ke viSayabhUta) dravyoM ko jAnatA aura dekhatA hai| isI prakAra yAvat bhAva se mati - ajJAnI mati - ajJAna ke viSayabhUta bhAvoM ko 5 jAnatA aura dekhatA hai| Wan 133. [Q.] Bhante ! How wide is the scope (vishaya) of mati-ajnana 5 (wrong sensual knowledge ) ? 134. [ pra. ] suyaannANassa NaM bhaMte! kevaie visae paNNatte ? [u. ] goyamA ! se samAsao cauvvihe paNNatte, taM jahA- davvao khettao kAlao bhaavo| davvao annANI suyaannANaparigayAiM davvAI Aghavei paNNavei parUvei / evaM khettao kAlao / bhAvao NaM suyaannANI suyaannANaparigae bhAve Aghavei taM ceva / [Ans.] Gautam ! In brief the scope (vishaya) of Mati-ajnana (wrong 5 sensual knowledge) has four domains-those related to substance or Wan matter (dravya), area or space (kshetra ), time (kaal) and state or mode 5 (bhaava). As to substance, a living being with Mati-ajnana knows and sees substances within its scope. The same is true for other domains up to as to state, a living being with Mati-ajnana knows and sees states within its scope. Wan aSTama zataka: dvitIya uddezaka 2 95 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 555 555595555555955 5 - 65 Wan 1 34. [ pra. ] bhagavan ! zruta- ajJAna kA viSaya kitanA hai ? Wan [u.] gautama ! zruta- ajJAna kA viSaya saMkSepa meM cAra prakAra kA hai / yathA-dravya se, kSetra se, kAla se aura bhAva se / dravya se, zruta- ajJAnI zruta - ajJAna ke viSayabhUta dravyoM kA kathana karatA hai, una dravyoM ko pha batalAtA hai, unakI prarUpaNA karatA hai| isI prakAra kSetra se aura kAla se bhI jAna lenA cAhie / bhAva kI apekSA zruta- ajJAnI zruta - ajJAna ke viSayabhUta bhAvoM ko kahatA hai, batalAtA hai, prarUpita karatA hai| 134. [Q.] Bhante ! How wide is the scope (vishaya) of Shrut-ajnana (wrong scriptural knowledge ) ? ( 81 ) Eighth Shatak: Second Lesson Wan [Ans.] Gautam ! In brief the scope (vishaya) of Shrut-ajnana (wrong scriptural knowledge) has four domains-those related to substance or matter (dravya), area or space (kshetra ), time (kaal) and state or mode 5 (bhaava ). As to substance a living being with Shrut-ajnana says, elaborates and propagates substances within its scope. The same is true for domains of space and time. As to state a living being with Shrutajnana says, elaborates and propagates states within its scope. Wan Wan phra Wan Wan

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)) ) )) ) ) )) ) ) B55 ))))))))))))) )) )) 5 3 135. [pra. ] vibhaMgaNANassa NaM bhaMte ! kevaie visae paNNatte ? [u. ] goyamA ! se samAsao caubbihe paNNatte, taM jahA-davvao khettao kAlao bhaavo| davvao ke NaM vibhaMganANI vibhaMgaNANaparigayAiM davvAI jANai paasi| evaM jAva bhAvao NaM vibhaMganANI vibhaMganANaparigae bhAve jANai paasi| 135. [pra. ] bhagavan ! vibhaMgajJAna kA viSaya kitanA hai ? [u. ] gautama ! vibhaMgajJAna viSaya saMkSepa meM cAra prakAra kA hai| yathA-dravya se, kSetra se, kAla se aura bhAva se| dravya kI apekSA vibhaMgajJAnI vibhaMgajJAna ke viSayagata dravyoM ko jAnatA aura dekhatA hai| isI prakAra yAvat bhAva kI apekSA vibhaMgajJAnI vibhaMgajJAna ke viSayagata bhAvoM ko jAnatA aura dekhatA hai| ____135. [Q.] Bhante ! How wide is the scope (vishaya) of vibhang-jnana : (pervert knowledge) ? [Ans.] Gautam ! In brief the scope (vishaya) of Vibhang-jnana (pervert knowledge) has four domains--those related to substance or matter (dravya), area or space (kshetra), time (kaal) and state or mode (bhaava). As to substance a living being with Vibhang-jnana knows and sees substances within its scope. The same is true for other domains up to a living being with Vibhang-inana knows and sees states within its scope. vivecana : tIna ajJAnoM kA viSaya : mati-ajJAnI mithyAdarzanayukta avagraha Adi rUpa tathA autpAtikI Adi ke buddhirUpa mati-ajJAna ke dvArA gRhIta dravyoM ko dravya-kSetra-kAla-bhAva se jAnatA-dekhatA hai| zruta-ajJAnI zruta-ajJAna (mithyAdRSTi-parigRhIta laukika zruta yA kuprAvacanikazruta) se gRhIta (viSayIkRta) dravyoM ko kahatA __ hai, batalAtA hai, prarUpaNA karatA hai| vibhaMgajJAnI vibhaMgajJAna dvArA gRhIta dravyoM ko dravya, kSetra, kAla aura bhAva se jAnatA hai aura avadhidarzana se dekhatA hai| (vRtti, patrAMka 357-360) Elaboration-Scope of three ajnanas : Mati-ajnani-knows and sees things in context of substance, space, time and state observed through processes including unrighteous avagraha (to acquire cursory knowledge) and unrighteous faculties including autpattiki buddhi (spontaneous wisdom) being functions of Mati-ajnana (wrong knowledge). Shrut-ajnani-says, elaborates and propagates information about substances acquired through Shrut-ajnana or the unrighteous heretic knowledge. Vibhang-jnani-knows things in context of substance, space, time and state through pervert knowledge (Vibhang. jnana) and sees the same through Avadhi-jnana. (Vritti, leaf 357-360) ) a$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting ) )) )) )) )) )) )) ))) ))) bhagavatI sUtra (3) (82) Bhagavati Sutra (3) Wan Yin Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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w5555 55555555555555555555555555555555 jJAnI aura ajJAnI kA sthitikAla SUSTENANCE OF KNOWLEDGE . 136. [pra. ] NANI NaM bhaMte ! 'NANi' tti kAlao kevacciraM hoi ? [u. ] goyamA ! nANI duvihe paNNatte, taM jahA-sAie vA apajjavasie, sAie vA spjjvsie| tattha NaM je se sAie sapajjavasie se jahanneNaM aMtomuhUttaM, ukkoseNaM chAvaDhi sAgarovamAiM saatiregaaii| 136. [pra. ] bhagavan ! jJAnI 'jJAnI' rUpa meM kitane kAla taka rahatA hai ? [u. ] gautama ! jJAnI do prakAra ke hote haiM-(1) sAdi-aparyavasita, aura (2) saadi-spryvsit| inameM se jo sAdi-saparyavasita (sAnta) jJAnI haiM, ve jaghanyataH antarmuhUrta taka, aura utkRSTataH kucha adhika chiyAsaTha sAgaropama taka jJAnIrUpa meM rahate haiN| 136. [Q.] Bhante ! How long does the knowledge of one endowed with knowledge (jnana) last ? ___ [Ans.] Gautam ! Jnanis (those endowed with knowledge) are of two kinds-(1) saadi-aparyavasit (with a beginning and without an end) and (2) saadi-saparyavasit (with a beginning and with an end). Of these, those who are endowed with knowledge having a beginning and an end (saadi-saparyavasit) remain jnani (endowed with right knowledge) for a minimum period of one Antarmuhurt (less than 48 minutes) and a maximum period of slightly more than sixty six Sagaropam. 137. [pra. ] AbhiNibohiyaNANI NaM bhaMte ! AbhiNibohiyaNANI ti kAlao kevaciraM hoI? [u.] AbhiNiyabohinANI evaM nANI, AbhiNibohiyanANI jAva kevalanANI, annANI, maiannANI, suyaannANI, vibhaMganANI; eesiM dasaNha vi saMciTaNA jahA kaaytthiie| 137. pra. ] bhagavana | Abhinibodhika jJAnI Abhinibodhika-jJAnI ke rUpa meM kitane kAla taka rahatA hai ? [u.] gautama ! jJAnI, AbhinibodhikajJAnI yAvat kevalajJAnI, ajJAnI, mati-ajJAnI, zruta-ajJAnI aura vibhaMgajJAnI, ina dasa kA avasthitakAla (prajJApanAsUtra ke aThArahaveM) kAyasthitipada meM kahe anusAra jAnanA caahie| (kAladvAra) 137. [Q.] Bhante ! How long does the knowledge of one endowed with sensual knowledge (abhinibodhik.jnana) last ? [Ans.] Gautam ! The period of sustenance of knowledge of Jnani, Abhinibodhik jnani... and so on up to... Keval jnani, ajnani, Mati-ajnani, Shrut-ajnani and Vibhang jnani, these ten, should be excerpted from Kaayasthitipad, the eighteenth chapter of Prajnapana Sutra. (Kaaldvar) )))))))))))))))))5555555555555558 ))) )))))) aSTama zataka : dvitIya uddezaka (83) Eighth Shatak: Second Lesson 5

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955555555555555 5555555555555555555555555555555555555558 aMtaradvAra INTERVENING PERIOD 138. aMtaraM savvaM jahA jiivaabhigme| 138. ina saba (dasoM) kA antara jIvAbhigama sUtra ke anusAra jAnanA caahie| (antaradvAra) ___138. The intervening period (antar kaal) related to these ten should be excerpted from Jivabhigam Sutra. (Antar-dvar) jJAnI aura ajJAnI jIvoM kA alpabahutva COMPARATIVE NUMBERS INANI AND AJNANI BEINGS 139. appAbahugANi tiNNi jahA bhuvttvvtaae| 139. ina sabakA alpabahutva (prajJApanAsUtra ke tRtIya-) bahuvaktavyatA pada ke anusAra jAnanA , caahie| (alpabahutvadvAra) 139. The comparative numbers (alpabahutva) of these ten should be excerpted from Bahuvaktavyatapad, the third chapter of Prajnapana Sutra. (Alpabahutva-dvar) vivecana : jJAnI kA jJAnI ke rUpa meM avasthitikAla-jJAnI ke do prakAra haiM-(1) sAdi-aparyavasita, aura (2) de-spryvsit| prathama jJAnI aise haiM, jinake jJAna kI Adi to hai. para anta nhiiN| aise jJAnI kevalajJAnI hote hai haiM athavA 2, 3, 4 jJAna pAkara unakA anta nahIM hotA hai| Age ve kevalajJAna ko prApta karate haiN| kevalajJAna kA kAla sAdi-ananta hai, arthAt kevalajJAna utpanna hokara phira kabhI naSTa nahIM hotaa| dvitIya jJAnI aisA hai, jisakI Adi bhI hai, anta bhI hai| aisA jJAnI mati Adi cAra jJAna vAlA hotA hai| mati Adi cAra jJAnoM kA kAlaja sAdi-saparyavasita hai| inameM se mati aura zratajJAna kA jaghanya sthitikAla eka antarmahata hai| avadhi aura mana paryavajJAna kA jaghanya sthitikAla eka samaya hai| Adi ke tInoM jJAnoM kA utkRSTa sthitikAla kucha adhika 66 - sAgaropama hai| manaHparyavajJAna kA utkRSTa sthitikAla dezona karor3a pUrva kA hai| avadhijJAna kA jaghanya sthitikAla eka samaya kA isalie batAyA hai ki jaba kisI vibhaMgajJAnI ko samyagdarzana prApta hotA hai taba samyagdarzana kI prApti ke prathama samaya meM hI vibhaMgajJAna avadhijJAna ke rUpa meM pariNata ho jAtA hai| isake pazcAta zIghra hI dUsare ke samaya meM yadi vaha avadhijJAna se gira jAtA hai taba avadhijJAna kevala eka samaya hI rahatA hai| manaHparyAyajJAnI bhI avasthitikAla jaghanya eka samaya isalie batAyA hai ki apramattagaNasthAna meM sthita kisI saMyata (mani) ko manaHparyAyajJAna utpanna hotA hai aura turanta hI dUsare samaya meM naSTa ho jAtA hai| manaHparyAyajJAnI kA utkRSTa avasthitikAla dezona pUrvakoTi varSa kA isalie batAyA hai ki kisI pUrvakoTi varSa kI Ayu vAle manuSya ne cAritra aMgIkAra kiyaa| cAritra aMgIkAra karate hI use manaHparyAyajJAna utpanna ho jAe aura yAvajjIvana rahe to usakA utkRSTa sthitikAla kiJcit nyUna pUrva koTivarSa ghaTita ho jAtA hai| trividha ajJAniyoM kA tadrUpa ajJAnI ke rUpa meM avasthitikAla-ajJAnI, mati-ajJAnI aura zruta-ajJAnI ye tInoM sthitikAla kI dRSTi se tIna prakAra ke haiM-(1) anAdi-aparyavasita (ananta), abhavyoM kA hotA hai| (2) anAdi-saparyavasita (sAnta), jo bhavya jIvoM kA hotA hai| aura (3) sAdi-saparyavasita (sAnta), jo samyagdarzana se patita jIvoM kA hotA hai| inameM se jo sAdi-sAnta haiM, unakA jaghanya avasthitikAla ta kA hai; kyoMki koI jIva samyagdarzana se patita hokara antarmuhUrta ke pazcAt hI punaH samyagdarzana prApta kara letA hai| isakA utkRSTa 5555555 555555 $ 55 55 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatI sUtra (3) (84) Bhagavati Sutra (3) 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 Ri

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phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan sthitikAla anantakAla hai (ardha pudgala parAvarta kAla), kyoMki koI jIva samyagdarzana se patita hokara ananta pha utsarpiNI- avasarpiNI kAla vyatIta kara athavA vanaspati Adi meM ananta utsarpiNI - avasarpiNI vyatIta karake 5 anantakAla ke pazcAt punaH samyagdarzana ko prApta karatA hai / vibhaMgajJAna kA avasthitikAla jaghanya eka samaya hai; kyoMki utpanna hone ke pazcAt usakA dUsare samaya meM vinaSTa honA sambhava hai| isakA utkRSTa sthitikAla kiJcit nyUna pUrvakoTi adhika tetIsa sAgaropama kA hai, kyoMki koI manuSya kucha kama pUrvakoTi varSa taka vibhaMgajJAnI banA pha rahakara sAtaveM naraka meM utpanna ho jAtA hai, usakI apekSA se yaha kathana hai| (vRtti, patrAMka 361, hindI vivecana, 5 bhAga 3, pR. 1363) pA~ca jJAnoM aura tIna ajJAnoM kA paraspara antarakAla - eka bAra jJAna athavA ajJAna utpanna hokara naSTa ho jAe aura phira dUsarI bAra utpanna ho to donoM ke bIca kA kAla antarakAla kahalAtA hai| yahA~ pA~ca jJAna aura tIna ajJAna ke antara ke lie jIvAbhigamasUtra kA atideza (sandarbha) kiyA gayA hai| vahA~ isa prakAra se antara batAyA gayA hai-Abhinibodhika jJAna kA kAla se pArasparika antara jaghanyataH antarmuhUrtta aura utkRSTataH anantakAla taka kA yA kucha kama apArddha-pudgala parivartana kAla kA hai| isI prakAra zrutajJAna, avadhijJAna aura manaH 5 paryAyajJAna ke viSaya meM samajha lenA caahie| kevalajJAna kA antara nahIM hotaa| mati ajJAna aura zruta- ajJAna kA antarakAla jaghanya antarmuhUrtta aura utkRSTa kucha adhika 66 sAgaropama kA hai / vibhagaMjJAna kA antara jaghanya antarmuhUrtta aura utkRSTa anantakAla hai| (vRtti, patrAMka 361, jIvAbhigamasUtra (antaradarzaka pATha), sU. 263 ) pA~ca jJAnI aura tIna ajJAnI jIvoM kA alpabahutva - pA~ca jJAna aura tIna ajJAna se yukta jIvoM kA alpabahutva prajJApanAsUtra ke tRtIya pada meM batAyA gayA hai| vaha saMkSepa meM isa prakAra hai - sabase alpa manaH paryAyajJAnI haiN| kyoMki pha manaHparyAyajJAna kevala Rddhi prApta saMyatoM ko hI hotA hai| unase asaMkhyAtaguNe avadhijJAnI haiM; kyoMki ka avadhijJAnI jIva cAroM gatiyoM meM pAe jAte haiN| unase AbhinibodhikajJAnI aura zrutajJAnI donoM vizeSAdhika haiN| isakA kAraNa yaha hai ki avadhi Adi jJAna se rahita hone para bhI kaI paMcendriya aura kitane hI vikalendriya jIva (jinheM sAsvAdana samyagdarzana ho) AbhinibodhikajJAnI aura zrutajJAnI hote haiN| phra AbhinibodhikajJAna aura zrutajJAna kA paraspara sAhacarya hone se donoM jJAnI tulya haiN| ina sabhI se siddha anantaguNe hone se kevalajJAnI jIva anantaguNe haiN| tIna ajJAnayukta jIvoM meM sabase thor3e vibhaMgajJAnI haiM, kyoMki vibhaMgajJAna paMcendriya jIvoM ko hI hotA hai| unase mati - ajJAnI aura zruta- ajJAnI donoM anantaguNe haiM, kyoMki ekendriya jIva bhI mati - ajJAnI aura zruta- ajJAnI hote haiM aura ve ananta haiM, paraspara tulya bhI haiM, kyoMki ina donoM kA paraspara sAhacarya hai / ( vRtti, patrAMka 362) phra 25 55 5 5 555 5555 5 5 5 55 5 5 5 5 5 5 55 5 565 555555559595952 (85) tulya aura Elaboration-Period of sustenance of knowledge-Those endowed with knowledge (jnanis) are of two kinds-(1) saadi-aparyavasit (with a beginning and without an end) and (2) saadi-saparyavasit (with a Wan beginning and with an end). First kind are those whose knowledge has a beginning but no end. Such individuals are omniscients. The period of sustenance of Keval-jnana is with a beginning but without an end. In other words, once acquired, Keval jnana is never lost. Second kind are those whose knowledge has a beginning as well as an end. Such an individual has four jnanas (kinds of right knowledge) including MatiaSTama zataka dvitIya uddezaka Eighth Shatak: Second Lesson 95 Wan Wan Wan Wan Wan Wan

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05555555555555555555 Wan jnana (sensual knowledge). The period for which these four types of knowledge lasts is with a beginning as well as an end. Of these the minimum sustenance period of sensual and scriptural knowledge is one Antarmuhurt. That of Avadhi and Manah-paryav-jnana is one Samaya. Wan The maximum sustenance period of the first three jnanas is slightly 5 more than 66 Sagaropam (a metaphoric unit of time); and that of Manah-paryav-jnana is Deshonakoti-purva (less then ten million Purva; a metaphoric unit of time). The minimum sustenance period of Avadhijnana is said to be one Samaya because when someone with Vibhangjnana (pervert knowledge) acquires right perception/faith, at the first moment of that acquisition the Vibhang-jnana turns into Avadhi-jnana; and in case he looses that right perception immediately after or in the second Samaya he also looses Avadhi-jnana; thus this Avadhi-jnana lasts just for one Samaya. Similar reason applies to Manah-paryavjnana. When a restrained ascetic at Apramatta Gunasthaan acquires Manah-paryav-jnana he looses it just after one Samaya. The maximum sustenance period for Manah-paryav jnana is said to be slightly less than Deshonakoti-purva because if a person with a life-span of Deshonakoti-purva gets initiated and acquires Manah-paryav-jnana Wan immediately after that lasting all his life; in such case the maximum period becomes slightly less than Deshonakoti-purva. Wan Wan 47 Wan 557 Wan Wan Period of sustenance of wrong knowledge-In context of sustenance period ajnani, Mati-ajnani and Shrut-ajnani all three are of three 477 kinds (1) anaadi-aparyavasit (without a beginning and without an end), which applies to abhavya (not destined to be liberated), (2) anaadisaparyavasit (without a beginning and with an end), which applies to bhavya (destined to be liberated) and (3) saadi-saparyavasit (with a beginning and with an end), which applies to those who loose righteousness. Of these the minimum sustenance period of those who are in the saadi-saparyavasit category is one Antarmuhurt because some individuals loosing right perception/faith regain it just after one 45 Antarmuhurt. The maximum sustenance period of these is infinity because individuals loosing right perception/faith generally regain it after infinite progressive and regressive cycles of rebirth or after spending infinite time as one sensed beings including plant bodied beings. The minimum sustenance period of Vibhang-jnana (pervert cu knowledge) is one Samaya because there is a chance of getting rid of it Wan bhagavatI sUtra (3) 55 Wan 557 Wan Bhagavati Sutra (3) Wan 557 57 (86) 155555555555555555555555555 Wan Wan Wan Wan Wan Wan Wan 555555555555555555555555555558 55 557 57

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545454545454545454545454545454545454545454545454545454545454545455555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ss s $ $$$ $ $ $i 4 just one Samaya after acquiring it. Its maximum sustenance period is 4 slightly less than 33 Koti-purva less than 33 Sagaropam. This is because some individual is reborn in seventh hell after remaining Vibhang jnani for slightly less than 33 Koti-purva. (Vritti, leaf 361; Hindi Commentary, 45 part-3, p. 1363) Intervening period--The period between once loosing a particular jnana (after gaining it) and then regaining it is called antar-kaal (intervening period). Here it is advised to refer to Jivabhigam Sutra for 5 knowing this intervening period related to five jnanas and three ajnanas 41 (kinds of wrong knowledge). That information in brief is as follows--The intervening period related to Abhinibodhik jnana is minimum Antarmuhurt and maximum infinity or slightly less than Apardh-pudgal Paravartan kaal (the time taken by a soul to touch each and every 15 matter particle in the whole universe is called Pudgalaparavartan kaal; Hi it is equivalent to innumerable avasarpini-utsarpinis). The same is true for Shrut-jnana, Avadhi-jnana and Manah-paryav-jnana. In Keval-jnana there is no intervening period. The minimum sustenance period of Matifajnana and Shrut-ajnana is one Antarmuhurt and maximum is slightly f more than 66 Sagaropam. The minimum sustenance period of Vibhang. 1 jnana is one Antarmuhurt and maximum is infinity. (Vritti, leaf 361; Jivabhigam Sutra aphorism 263) Comparative numbers of jnani and ajnani beings--The comparative 51 numbers of living beings with five jnanas and three ajnanas has been mentioned in the third chapter of Prajnapana Sutra. In brief it is as follows-Minimum number is of Manah-paryav jnanis. This is because 5 only the accomplished and restrained sages are endowed with Manahi paryav-jnana. Innumerable times more than these are Avadhi jnanis, f this is because Avadhi jnani beings are found in all the four genuses. Much more than these are abhinibodhik-jnanis and shrut jnanis, the two being mutually equivalent. This is because even when devoid of these types of knowledge many two to five sensed beings (those having fleeting Fi taste of righteousness or sasvadan samyagdrishti) are still endowed with Fi Abhinibodhik-jnana and Shrut-jnana. Infinite times more than these are fi Keval jnanis because they include Siddhas who are infinite times more. Among living beings with three ajnanas minimum are Vibhang jnanis because only five sensed beings have this jnana. Infinite times more 5 than these are Mati-ajnanis and Shrut ajnanis; this is because even one thh t t t t t t aSTama zataka : dvitIya uddezaka (87) Eighth Shatak : Second Lesson a 41 41 41 41 41 41 55 456 457 45454545454545454545454545454545454545454545454545

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sensed beings are Mati-ajnanis and Shrut ajnanis and they are infinite 4 in number. They coexist and thus they are mutually equivalent. (Vritti, leaf 362) Wan bIsavA~, paryAyadvAra TWENTIETH STATE : MODE 140. [pra. ] kevaiyA NaM bhaMte ! AbhiNibohiyaNANapajjavA paNNattA ? _ [u. ] goyamA ! aNaMtA AbhiNibohiyaNANapajjavA pnnnnttaa| 140. [pra. ] bhagavan ! AbhinibodhikajJAna ke paryAya kitane kahe haiM ? [u. ] gautama ! AbhinibodhikajJAna ke ananta paryAya kahe haiN| 140. (Q.) Bhante ! How many are the paryayas (modes or subcategories) of Abhinibodhik-jnana ? (Ans.] Gautam ! They are said to be infinite. 141. [pra. ] kevaiyA NaM bhaMte ! suyanANapajjavA paNNattA ? [u. ] evaM cev| evaM jAva kevlnaannss| 141. [pra. ] bhagavan ! zrutajJAna ke paryAya kitane kahe haiM ? [u. ] gautama ! zrutajJAna ke bhI ananta paryAya kahe haiN| isI prakAra avadhijJAna, manaHparyAyajJAna aura * kevalajJAna ke bhI ananta paryAya kahe gaye haiN| Wan 141. [Q.] Bhante ! How many are the paryayas (modes or sub categories) of Shrut-jnana ? . ___[Ans.] Gautam ! They are also said to be infinite. In the same way there are infinite sub-categories each of Avadhi-jnana, Manah-ParyavJnana and Keval-jnana (omniscience) also. 142. evaM maiannANassa suyannaannss| 142. isI prakAra nati-ajJAna aura zruta-ajJAna ke bhI ananta paryAya kahe haiN| 142. In the same way there are infinite sub-categories each of Matiajnana and Shrut-ajnana also. 143. [pra. ] kevaiyA NaM bhaMte ! vibhaMganANapajjavA paNNattA ? __ [u. ] goyamA ! aNaMtA vibhaMganANapajjavA pnnnnttaa| 143. [pra. ] bhagavan ! vibhaMgajJAna ke kitane paryAya kahe haiM ? _ [u. ] gautama ! vibhaMgajJAna ke ananta paryAya kahe haiN| (paryAyadvAra) 143. [Q.] Bhante ! How many are the paryayas (modes or sub___categories) of Vibhang-jnana ? 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 F 5F 555 | bhagavatI sUtra (3) (88) Bhagavati Sutra (3) |

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155555555555555555)))) )) )) ) ))) ))) ___ [Ans.] Gautam ! They are also said to be infinite. jJAna aura ajJAna ke paryAyoM kA alpabahutva COMPARATIVE NUMBERS OF PARYAYAS 144. [pra. ] eesi NaM bhaMte ! AbhiNibohiyanANapajjavANaM suyanANapajjavANaM ohinANapajjavANaM maNapajjavanANapajjavANaM kevalanANapajjavANa ya kayare kayarehiMto jAva visesAhiyA vA ? _ [u. ] goyamA ! savvatthovA maNapajjavanANapajjavA, ohinANapajjayA aNaMtaguNA, suyanANapajjavA aNaMtaguNA, AbhiNibohiyanANapajjavA aNaMtaguNA, kevalanANapajjavA annNtgunnaa| 144. [pra. ] bhagavan ! ina (pUrvokta) AbhinibodhikajJAna, zrutajJAna, avadhijJAna, manaHparyAyajJAna aura kevalajJAna ke paryAyoM meM kinake paryAya, kinake paryAyoM se alpa, bahuta, tulya yA vizeSAdhika haiM ? _[u. ] gautama ! manaHparyAyajJAna ke paryAya sabase thor3e haiN| unase avadhijJAna ke paryAya anantaguNe haiN| unase zrutajJAna ke paryAya anantaguNe haiN| unase AbhinibodhikajJAna ke paryAya anantaguNe haiM aura unase kevalajJAna ke paryAya anantaguNe haiN| ___144. [Q.] Bhante ! Of the sub-categories (paryayas) of aforesaid Abhinibodhik-jnana, Shrut-jnana, Avadhi-jnana, Manah-paryav-jnana and Keval-jnana, which are comparative. less, more, equal and much more? ___ [Ans.] Gautam ! The paryayas of Manah-paryav-jnana are minimum. Infinite times more than these are paryayas of Avadhi-jnana. Infinite times more than these are paryayas of Shrut-jnana. Infinite times more than these are paryayas of Abhinibodhik-jnana and infinite times more these are paryayas of Keval-jnana. 145. [pra. ] eesi NaM bhaMte ! maiannANapajjavANaM suyaannANapajjavANaM vibhaMganANapajjavANa ya kayare kayarehiMto jAva visesAhiyA vA ? [u. ] goyamA ! savvatthovA vibhaMganANapajjavA, suyaannANapajjavA aNaMtaguNA, maiannANapajjavA annNtgunnaa| 145. [pra. ] bhagavan ! ina (pUrvokta) mati-ajJAna, zruta-ajJAna aura vibhaMgajJAna ke paryAyoM meM, kinake paryAya, kinake paryAyoM se alpa, bahuta, tulya yA vizeSAdhika haiM ? [u. ] gautama ! sabase thor3e vibhaMgajJAna ke paryAya haiM, unase zruta-ajJAna ke paryAya anantaguNe haiM aura unase mati-ajJAna ke paryAya anantaguNe haiN| 145. (Q.) Bhante ! Of the sub-categories (paryayas) of aforesaid Matiajnana, Shrut-ajnana and Vibhang-jnana (pervert knowledge), which are comparative. less, more, equal and much more? [Ans.] Gautam ! The paryayas of Vibhang.jnana are minimum. 0555555555555555555555555555555545545555555454545454555550 aSTama zataka : dvitIya uddezaka (89) Eighth Shatak : Second Lesson

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B55555555555555555555555555558 Infinite times more than these are paryayas of Shrut-ajnana. Infinite 4 times more than these are paryayas of Mati-ajnana. 146. [pra. ] eesi NaM bhaMte ! AbhiNibohiyaNANapajjavANaM jAva kevalanANapajjavANaM, ma maiannANapajjavANaM, suyaannANapajjavANaM, vibhaMganANapajjavANa ya kayare kayaroheMto jAva visesAhiyA vA ? 4 [u. ] goyamA ! savvatthovA maNapajjavanANapajjavA, vibhaMganANapajjavA aNaMtaguNA, ohiNANapajjavA + aNaMtaguNA, suyaannANapajjavA aNaMtaguNA, suyanANapajjavA visesAhiyA, maianANapajjavA aNaMtaguNA, AbhiNibohiyanANapajjavA visesAhiyA, kevalanANapajjavA annNtgunnaa| sevaM bhaMte ! sevaM bhaMte ! tti0| // aTThama sae : bitio uddesao samatto // OM 146. [pra. ] bhagavan ! ina (pUrvokta) AbhinibodhikajJAna-paryAya yAvat kevalajJAna paryAyoM taka meM + tathA mati-ajJAna, zruta-ajJAna aura vibhaMgajJAna ke paryAyoM meM kisake paryAya, kisake paryAyoM se alpa, OM bahuta, tulya athavA vizeSAdhika haiM ? __[u. ] gautama ! sabase thor3e manaHparyAyajJAna ke paryAya haiN| unase vibhaMgajJAna ke paryAya anantaguNe haiN| OM unase avadhijJAna ke paryAya anantaguNe haiN| unase zruta-ajJAna ke paryAya anantaguNe haiN| unase zrutajJAna ke 5 paryAya vizeSAdhika haiN| unase mati-ajJAna ke paryAya anantaguNe haiN| unase matijJAna ke paryAya vizeSAdhika haiM aura kevalajJAna ke paryAya unase anantaguNe haiN| ___'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara yAvat gautama svAmI vicaraNa karane lge| ___146. [Q.] Bhante ! Of the sub-categories (paryayas) of aforesaid abhinibodhik-jnana... and so on up to... Keval-jnana, and of aforesaid s mati-ajnana, shrut-ajnana and vibhang-jnana which are comparatively less, more, equal and much more? [Ans.) Gautam ! The paryayas of Manah-paryav-jnana are minimum. Infinite times more than these are paryayas of Vibhang-inana 45 knowledge). Infinite times more than these are paryayas of Avadhi4 jnana. Infinite times more than these are paryayas of Shrut-ajnana. E Much more than these are paryayas of Shrut-jnana. Infinite times more than these are paryayas of Mati-ajnana. Much more than these are 15 paryayas of Abhinibodhik-jnana and infinite times more these are paryayas of Keval-jnana. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. 85555555555555555555555555555)))))))))))))) . bhagavatI sUtra (3) (90) Bhagavati Sutra (3)

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hhhhhhhh hhhhhhhhhhhhhh # vivecana : prastuta 7 sUtroM meM paryAyadvAra ke mAdhyama se jJAna aura ajJAna kI paryAyoM tathA unake alpabahutva ma kA nirUpaNa kiyA gayA hai| - paryAya : bhinna-bhinna avasthAoM ke vizeSa bhedoM ko 'paryAya' kahate haiN| paryAya ke do bheda haiM-(1) svaparyAya, aura (2) prpryaay| kSayopazama kI vicitratA se matijJAna ke avagraha Adi ananta bheda hote haiM, jo svaparyAya 5 kahalAte haiN| athavA matijJAna ke viSayabhUta jJeyapadArtha ananta hone se una jJeyoM ke bheda se jJAna ke bhI ananta bheda ho jAte haiN| isa apekSA se bhI matijJAna ke ananta paryAya haiN| athavA kevalajJAna dvArA matijJAna ke aMza (Tukar3e) meM kiye jAyeM to bhI ananta aMza hote haiN| matijJAna ke sivAya dUsare padArthoM ke paryAya 'paraparyAya' kahalAte haiN| / matijJAna ke svaparyAyoM kA bodha karAne meM tathA paraparyAyoM se unheM bhinna batalAne meM pratiyogI rUpa se unakA upayoga hai| isalie ve matijJAna ke paraparyAya kahalAte haiN| zratajJAna ke bhI svaparyAya aura paraparyAya ananta haiM unameM se zrRtajJAna ke akSarazruta-anakSarazruta Adi bheda svaparyAya kahalAte haiM, jo ananta haiN| kyoMki zrutajJAna ke / kSayopazama kI vicitratA ke kAraNa tathA zrutajJAna ke viSayabhUta jJeya padArtha ananta hone se zrutajJAna ke / / (zrutAnusArI bodha ke) bheda bhI ananta ho jAte haiN| athavA kevalajJAna dvArA zrutajJAna ke ananta aMza hote haiM, ve bhI usake svaparyAya hI haiN| zruta-jJAna se bhinna padArthoM ke vizeSa dharma, zrutajJAna ke paraparyAya kahalAte haiN| avadhijJAna ke svaparyAya bhI ananta haiM, kyoMki usake bhavapratyaya aura guNapratyaya (kSAyopazamika), ina do bhedoM ke kAraNa, unake svAmI deva aura nAraka tathA manuSya aura tiryaJca ke, asaMkhyeya kSetra aura kAla ke bheda se, ananta dravya-paryAya ke bheda se evaM kevalajJAna dvArA usake ananta aMza hone se avadhijJAna ke ananta bheda ma hote haiN| - isI prakAra inhIM kAraNoM se avadhijJAna, manaHparyavajJAna va kevalajJAna ke bhI ananta svaparyAya evaM parameM paryAya hote haiN| // aSTama zataka : dvitIya uddezaka samApta // Elaboration-In these seven aphorisms the sub-categories (paryaya) of fi knowledge (jnana) and there comparative details have been discussed. Paryaya (sub-categories)--Qualitative categorization of different states or modes is called paryaya. This is of two types--(1) Sva-paryaya fi (own modes) and (2) Par-paryaya (relative modes). Due to unpredictable fi influence of destruction-cum-pacification (kshayopasham) of karmas Hi there are infinite sub-categories of Mati-jnana including avagraha (acquisition of cursory knowledge). These are called Sva-paryaya (own 6 modes). As the number of knowable things is infinite there are infinite fi modes with respect to these things. Also if Mati-jnana is divided and fi sub-divided with the help of Keval-jnana (omniscience) the number fi would be infinite. There are infinite modes of things or states other than Mati-jnana. These are useful in a comparative study of Mati-jnana to Eknow all there is to know about Mati-jnana. From this angle they are fi called par-paryaya (relative modes) of Mati-jnana. Shrut-jnana also has t hhhhhhhh | aSTama zataka : dvitIya uddezaka (91) Eighth Shatak : Second Lesson 359999999555555555)))))))))) ) ) ) ))) ,

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255955555955555 5 5 5 5 5 59555555555 5552 2 955 5 5 55 5 5 5 5 5 5 5 55 5 55 5955 5 5 5 55 55 5 5 5 5 55955 59595955555552 Wan infinite sva-paryayas and par-paryayas. Due to unpredictable influence END OF THE SECOND LESSON OF THE EIGHTH CHAPTER. $ 4 of destruction-cum-pacification (kshayopasham) of karmas_there are 5 infinite sub-categories of Shrut-jnana including Akshar-shrut (literal or $ vocal knowledge) and anakshar (non-vocal or non-literal knowledge). These are sua-paryayas of Shrut-jnana and are infinite. As the number of knowable things is infinite there are infinite modes of Shrut-jnana with respect to these things. Also if Shrut-jnana is divided and subdivided with the help of Keval-jnana the number would be infinite. There are infinite modes of things or states other than Shrut-jnana; they are called par-paryaya (relative modes) of Shrut-jnana. In the same way there are infinite sva-paryayas and par-paryaya of avadhi-jnana, manah-paryav-jnana, Keval-jnana also. bhagavatI A (3) (92) $ Bhagavati Sutra (3) 5 95 95 95 5 5 5959595955955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 45 95 95 95 2 Wan Wan Wan kttttmi**************************tmilllil Wan

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taio uddesao : 'rukravA' aSTama zataka : tRtIya uddezaka : vRkSa EIGHTH SHATAK (Chapter Eight) : THIRD LESSON : VRIKSHA (TREE) vividha jAti ke vRkSoM kA nirUpaNa TREES OF VARIOUS SPECIES 1. [pra. ] kaivihA NaM bhaMte ! rukkhA paNNattA ? [u. ] goyamA ! tivihA rukkhA paNNattA, taM jahA-saMkhejjajIviyA, asaMkhejjajIviyA, annNtjiiviyaa| 1. [pra. ] bhagavan ! vRkSa kitane prakAra ke kahe haiM ? [u. ] gautama ! vRkSa tIna prakAra ke kahe haiM-(1) saMkhyAta jIva vAle, (2) asaMkhyAta jIva vAle aura (3) ananta jIva vaale| 1. [Q.] Bhante ! How many types of trees are there ? [Ans.] Gautam ! Trees are said to be of three types--(1) having a countable number of jivas (souls), (2) having an uncountable number of 4 jivas (souls), and (3) having infinite number of jivas (souls). 2. [pra. ] se kiM taM saMkhejjajIviyA ? [u. ] saMkhejjajIviyA aNegavihA paNNattA, taM jahA-tAle, tamAle, takkali, tetali, jahA paNNavaNAe jAva nAlierI je yAvanne thppgaaraa| se ttaM sNkhejjjiiviyaa| 2. [pra. ] bhagavan ! saMkhyAta jIva vAle vRkSa kauna se haiM ? [u. ] gautama ! saMkhyAta jIva vAle vRkSa anekavidha haiN| jaise-tAr3a, tamAla, takkali, tetali ityAdi, prajJApanA sUtra (pahale pada) meM kahe anusAra yAvat nArikela (nAriyala) paryanta jAnanA caahie| ye aura inake atirikta isa prakAra ke jitane bhI vRkSa vizeSa haiM, ve saba saMkhyAta jIva vAle haiN| 2. [Q.] Bhante ! Which are the trees having a countable number of jivas (souls)? (Ans.) Gautam ! Trees having a countable number of jivas (souls) are of many types. For example-Taad (palm tree), Tamaal (an evergreen tree; Crateva nurvala Buch), Takkali (Premna Interfolia), Tetali (Titali; Euphorbia Dracunculoides)... and so on up to ... Naarikel (coconut) as mentioned in the first chapter of Prajnapana Sutra. These and all other trees of this type are with countable number of souls. 3. [pra. ] se kiM taM asaMkhejjajIviyA ? [u. ] asaMkhejjajIviyA duvihA paNNattA, taM jahA- egaTThiyA ya bahubIyagA y| 9455555555555555555555555Wan 555555555555555555558 aSTama zataka : tRtIya uddezaka (93) Eighth Shatak: Third Lesson

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;55555555555555555555555555555555555555555558 5 3. [pra. ] bhagavan ! asaMkhyAta jIva vAle vRkSa kauna-se haiM ? OM [u. ] gautama ! asaMkhyAta jIva vAle vRkSa do prakAra ke haiN| yathA-ekAsthika (eka guThalIvAle) aura + bahubIjaka (bahuta bIjoM vaale|) 4 3. [Q.) Bhante ! Which are the trees having uncountable number of ki jivas (souls)? [Ans.] Gautam ! Trees having an uncountable number of jivas (souls) are of two types--those with single seed and those with multiple seeds. 4. [pra. ] se kiM taM egaTThiyA ? 3 [u. ] egaTThiyA aNegavihA paNNattA, taM jahA-nibaMbajaMbu evaM jahA paNNavaNApae jAva phalA bhubiiygaa| se taM bhubiiygaa| se taM asNkhejjjiiviyaa| 4. [pra. ] bhagavan ekAsthika vRkSa kauna-se haiM ? [u. ] gautama ! ekAsthika (eka guThalI yA bIja vAle) vRkSa aneka prakAra ke haiN| jaise ki-nIma, ke Ama, jAmuna aadi| isa prakAra prajJApanAsUtra (prathama pada) meM kahe anusAra yAvat bahubIja vAle phaloM taka ke + kahanA caahie| isa prakAra yaha bahubIjakoM kA varNana huaa| yaha asaMkhyAta jIva vAle vRkSoM kA varNana huaa| 4. [Q.] Bhante ! Which are the trees having single seed ? JAns.) Gautam ! Trees having single seed are of many types--Neem (Margosa; Melia azadirachta), Aam (mango), Jamun (rose-apple; Eugenia Jambolana) etc. ... and so on up to ... trees with multiple seeds, as mentioned in the first chapter of Prajnapana Sutra. This concludes $1 description of trees with multiple seeds. This concludes description of trees with uncountable souls. 5. [pra. ] se kiM taM aNaMtajIviyA ? [u. ] aNaMtajIviyA aNegavihA paNNattA, taM jahA-Alue, mUlae, siMgabere evaM jahA sattamasae jAva sIuMDhI, musuMDhI, je yAvanne thppgaaraa| se ttaM annNtjiiviyaa| 5. [pra. ] bhagavan ! ananta jIva vAle vRkSa kauna-se haiM ? [u. ] gautama ! ananta jIva vAle vRkSa aneka prakAra ke haiN| jaise-AlU, mUlA, zRMgabera (adarakha) OM aadi| isa prakAra bhagavatIsUtra ke saptama zataka ke tRtIya uddezaka meM kahe anusAra, yAvat 'siuMDhI (soMTha) ke musuMDhI taka jAnanA caahie| ye aura inake atirikta jitane bhI isa prakAra ke anya vRkSa hai, unheM bhI (ananta jIva vAle) jAna lenA caahie| yaha ananta jIva vAle vRkSoM kA kathana huaa| 5. [Q.] Bhante ! Which are the trees having infinite number of jivas (souls)? pra bhagavatI sUtra (3) (94) Bhagavati Sutra (3)

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95555555555519555555)))))555555555 [Ans.] Gautam ! Trees having infinite number of jivas (souls) are of many types-potato, radish, Shringaber (ginger) etc. ... and so on up to ... Simundi (ginger) as mentioned in the third lesson of the seventh chapter of Bhagavati Sutra. These and all other trees of this type are trees having infinite number of jivas (souls). This concludes description of trees with infinite number of souls. vivecana : saMkhyAtajIvika, jinameM saMkhyAta jIva hoN| jaise-tAr3a, tamAla, tetali, takkala (araNI) sAla, sArakalyANa, sarala, jAI, (camelI) ketakI, kadalI (kelA) tathA carmavRkSa, bhUtavRkSa, hiMguvRkSa aura lavaMgavRkSa. pUgaphalI (pUgIphala-supArI), khajUra, aura nAriyala Adi vRkss| asaMkhyAta jIva vAle mukhyatA do prakAra ke haiM-ekAsthika aura bhubiijk| jina phaloM meM eka hI bIja (yA guThalI) ho ve ekAsthika aura jina phaloM meM bahuta-se bIja hoM, ve bahubIjaka-anekAsthika kahalAte haiN| hai jaise-nIma, Ama, jAmuna, kozAmba, sAla, aMkolla, pIlU, sallakI, mAluka, bakula, palAza aura karaMja ityAdi / phala ekAsthika (eka guThalI) vAle hai| tinduka, kaviThTha, (kaitha) AmrAtaka, (jaMgalI Ama) mAtuluMga (bijaurA), bela, A~valA, phaNasa (kaTahala), dADima, azvattha, udumbara (gUlara) aura vaTa Adi ye bahubIjaka phala haiN| anekajIvika phaladAra vRkSoM ke bhI prajJApanA meM kucha nAma isa prakAra ginAe haiM eesiM mUlA vi asaMkhejjajIviyA, kaMdAvi, khaMdhAvi, tayAvi, sAlAvi pavAlAvi, pattA patteyajIviyA puSphA aNegajIviyA phalA bhubiiygaa|" ina (pUrvokta) vRkSoM ke mUla bhI asaMkhyAtajIvika haiN| kanda, skandha, tvacA (chAla), ke zAkhA, pravAla (naye komala ptte)| pratyekajIvI haiM, phUla anekajIvika haiM, phala bahubIja vAle haiN| (vRtti patrAMka 364-saMlagna citra dekheN|) ___Elaboration-Trees with countable souls are-Taad (palm tree), Tamaal (an evergreen tree; Crateva nurvala Buch), Takkali (Premna Interfolia), Tetali (Titali; Euphorbia Dracunculoides), Saal (Shorea robusta), Saarkalyan (black catechu; Acacia Catachu), Saral (Cheed; Long leafed Pine); Chir Pine), Jaai (Jasmine), Ketaki (Kevada; Screw 45 Pine), Kadali (banana), Charmavriksha (Bhojapatra tree; Himalayan Silver Birch), Bhoot-vriksha (Walnut tree), Hinguvriksha (Asafoetida tree), Lavanguriksha (clove tree), Poogaphali (betel-nut palm), Khajoor (date), Naarikel (coconut) and others. Trees with uncountable souls are mainly of two types--Ekasthik or 45 having one bone, which means having single carnal or seed, and having multiple seeds. Examples of trees with single seed fruits-Neem, mango, rose-apple, Kosamb (Ceylo Oak; Schleichera trijuga), Saal (Shorea robusta), Ankolla (Dhela; Alangium Lamarckii thwaites), Pilu (Salvadora Persica), Mochaki (Semal; Silk Cotton tree; Bombax 1555555555555555555555555555555555555 aSTama zataka : tRtIya uddezaka (95) Eighth Shatak: Third Lesson Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Le Yuan

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saMravyAta jIva vAle tAr3a, tAla The Palmyra Palm tamAla, varuna, baranA (Latin) Crataeva Nurvala Buch araNi, tAri, ganiyala (Latin) Premna Interfolia, Clerodendron Phlomoides asaMravyAta jIva vAle bahubIjaka ekAsthika HIN. kozamba, kosama, jaMgalI Ama Ceylo Oak amrAtaka, aMbADaga Hogplum, Wild Mango umbara, gulara, gullara (Latin) Ficus glomerata, Fam. Moraceae mAuliMga, bijorAnIMbu, turaMja Citron ananta jIva vAle (SIMAR SAMMAR aMkolla, DherA, TerA, DhelA (Latin) Alangium Lamarckiithwaites siuMDhi, sehuNDa, thUhara, thora Common Milk Hedge musaMDhI, syAhamUsalI, kAlImUzalI (Latin) Curculigo Orchioides Gaertn bhagavatI sUtra (3) (96) Bhagavati Sutra (3) ,

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65555555555555555555555550 malabaricum), Sallaki (Boswellia serrata), Maluk (Krishna Tulsi; Ocimum Sanctum), Bakul (Maulashri; Mimusops elengi), Palash (Forest Flame; Burea frondosakoen), Karanj (Indian Beech; Pongamia Glabra Vent) and others. Examples of trees with multiple seed fruits-Tinduk (Tendu; Gaub Persimon; Diospyrosembryopteris), Kavittha (Kaith; Wood apple or Elephant apple; Feronia elephantum), Amratak, Matulung (Bijora; Citron; Citrus medica), Bel (Bilva; Bengal Quince; Aegle marmelos corr), Anvala (hog-plum; Emblica officinalis), Phanas (Katahal; Jack fruit; Artocarpus integrifolia), Dadim (Anaar; Pomegranate), Ashvattha (Pipal; Ficus religiosa), Udumbar (Gular; Ficus glomerata), Vat (Banyan tree; Ficus bengalensis) and others. The roots of the aforesaid trees are also with uncountable souls; the trunks (kand), thick branches (skandh), barks (chhaal), branches (shakha), and sprouts (praval) are with infinite souls; the flowers (pushp) are with numerous souls and fruits (phal) are with multiple seeds (beej). (Vritti, leaf 364; see illustration next page) jIva pradezoM para zastrAdi kA sparza TOUCH OF WEAPON ON SOUL SPACEPOINTS 6. [ pra. 1 ] aha bhaMte ! kumme kummAvaliyA, gohe gohAvaliyA, goNe goNAvaliyA, maNusse massAvaliyA, mahise mahisAvaliyA, eesi NaM duhA vA tihA vA saMkhejjahA vA chinnANaM je aMtarA te vi tehiM jIvapadesehiM phuDA ? [ u. ] haMtA, phuDA / 6. [ pra. 1 ] bhagavan ! kachuA, kachuoM kI zreNI (kUrmAvalI), godhA (goha), godhA kI paMkti (godhAvalikA), gAya, gAyoM kI paMkti, manuSya, manuSyoM kI paMkti, bhaiMsA, bhaiMsoM kI paMkti, ina sabake do yA tIna athavA saMkhyAta khaNDa (Tukar3e) kiye jAyeM to unake bIca kA bhAga kyA jIvapradezoM se spRSTa (vyApta) hotA hai ? [ u. ] hA~, gautama ! vaha (bIca kA bhAga jIvapradezoM se) spRSTa hotA hai| 6. [1] [Q.] Bhante! A tortoise, a row of tortoises (or other beings of the same species), a lizard, a row of lizards, a cow, a row of cows, a human, a row of humans, a buffalo, a row of buffaloes, if they are cut into two, three or countable pieces then is the intervening space touched by soulspace-points? [Ans.] Yes, Gautam ! It (the intervening space) is touched. aSTama zataka : tRtIya uddezaka (97) Eighth Shatak: Third Lesson 0555555555555555555555555555555555555555555555555 5555555555555555555555

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8 Si FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF 9595555555555555555555555558 [pra. 2 ] purise NaM bhaMte ! te aMtare hattheNa vA pAdeNa vA aMguliyAe vA, salAgAe vA kaTeNa vA // fa kiliMceNa vA AmusamANe vA sammusamANe vA AlihamANe vA vilihamANe vA anayareNa vA tikkheNaM satthajAeNaM AcchiMdemANe vA vicchiMdemANe vA, agaNikAeNaM vA samoDahamANe tesiM jIvapadesANaM kiMci AbAhaM vA vAbAhaM vA uppAyai, chavicchedaM vA karei ? [u. ] No iNaTTe samaDhe, no khalu tattha satthaM sNkmti| [pra. 2 ] bhagavan ! koI puruSa una kachue Adi ke khaNDoM ke bIca ke bhAga ko hAtha se, paira se, 5 aMguli se, zalAkA (salAI) se, kASTha se yA lakar3I ke choTe-se Tukar3e se thor3A sparza kare, vizeSa sparza kare, thor3A-sA khIMce yA vizeSa khIMce yA kisI tIkSNa zastrajAta (zastrasamUha) se thor3A chede athavA vizeSa chede athavA agnikArya se use jalAe to kyA una jIvapradezoM ko thor3I yA adhika bAdhA (pIr3A) utpanna 4 kara pAtA hai athavA usake kisI bhI avayava kA cheda kara pAtA hai ? [u. ] gautama ! yaha artha samartha nahIM hai, kyoMki una jIvapradezoM para zastra (Adi) kA prabhAva nahIM hotaa| 6. [2] (Q.) Bhante ! Suppose a person touches this intervening space between pieces of tortoise etc., lightly or forcefully, with his hand, foot, finger, needle, wood or a sliver of wood; pulls it lightly or forcefully or pierces it lightly or forcefully with a sharp instrument or burns it with fire; then is he able to cause a little or more pain or pierce any part of it ? (Ans.] No, Gautam ! That is not correct because weapons (etc.) have no effect on those soul-space-points. vivecana : (1) kisI bhI jIva ke zarIra ke Tukar3e-Tukar3e kara dene para bhI usake bIca ke bhAga kucha kAla / OM taka jIvapradezoM se spRSTa rahate haiM, tathA (2) koI bhI vyakti jIvapradezoM ko hAtha Adi se chue, khIMce yA zastrAdi U se kATe to una para usakA koI prabhAva nahIM hotaa| isase spaSTa hai ki mUrta kA amUrta jIvapradezoM para bilkula bhI hai ke prabhAva nahIM par3atA hai jaise ki hama dekhate haiM ki chipakalI kI pU~cha kaTa jAne para bhI kAphI dera taka kaTI huI pU~cha chaTapaTAtI rahatI hai| usa pU~cha aura zarIra ke bIca meM Atma pradeza hote haiM vahA~ bIca meM kaiMcI calAne para bhI una Atma pradezoM para koI antara nahIM pdd'taa| Elaboration (1) Even when the body of a living being is cut to pieces Wan soul-space-points pervade the intervening area for some time. (2) There is no effect of any touch, pull or weapon on soul-space-points. OM ATha pRthviyoM kA kathana EIGHT WORLDS 7. [pra. ] kai NaM bhaMte ! puDhavIo paNNattAo ? [u. ] goyamA ! aTTha puDhavIo pannattAo, taM jahA-rayaNappabhA jAva ahesattamA puDhavI, iisipdbhaaraa| 7. [pra. ] bhagavan ! pRthviyA~ kitanI kahI haiM ? _ [u. ] gautama ! pRthviyA~ ATha kahI haiN| ve isa prakAra haiM-ratnaprabhApRthvI yAvat adhaHsaptamA (tamastamA) pRthvI aura ISatprAgabhArA (siddhshilaa)| Jin 5FFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 1'la | bhagavatI sUtra (3) (98) Bhagavati Sutra (3)

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puupuu***t***************************** 7. [Q.] Bhante ! How many worlds (prithvis) are there ? [Ans.] Gautam ! There are said to be eight worlds. They are-- 5 Ratnaprabha prithvi... and so on up to .... Adhah-saptama (Tamastama) prithvi and Ishatpragbhara prithvi (Siddhashila). 8. [ pra. ] imA NaM bhaMte ! rayaNappabhApuDhavI kiM carimA, acarimA ? carimapadaM niravasesaM bhANiyavvaM phra jAva vemANiyA NaM bhaMte ! phAsacarimeNaM kiM carimA acarimA ? [ u. ] goyamA ! carimA vi acarimA vi| sevaM bhaMte ! sevaM bhaMte ! tti / // aTTamasa : taio uddesao samatto // 8. [ pra. ] bhagavan ! kyA yaha ratnaprabhApRthvI carama ( prAntavartI - antima ) hai athavA acarama ( madhyavartI ) hai ? [ u. ] ( gautama !) yahA~ prajJApanAsUtra kA samagra caramapada (10vA~) kahanA cAhie; yAvat - (pra.) bhagavan ! vaimAnika sparzacarama se kyA carama haiM, athavA acarama haiM ? (u.) gautama ! ve carama bhI haiM aura acarama bhI haiM / (yahA~ taka kahanA cAhie / ) 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; (yoM kahakara bhagavAna gautama yAvat vicaraNa karate haiM / ) 8. [Q.] Bhante ! Is this Ratnaprabha prithvi the extreme (last) one or 5 is it non-extreme (middle) one ? phaphaphaphaphaphaphapha [Ans.] Gautam ! It is last as well as middle. (As in Prajnapana Sutra) "Bhante ! Indeed that is so. Indeed that is so. " With these words... and 5 so on up to... ascetic Gautam resumed his activities. aSTama zataka : tRtIya uddezaka vivecana : carama kA artha yahA~ prAnta yA paryantavartI ( antima sire para rahA huA) hai / yaha antavartitva anya dravya kI apekSA se samajhanA caahie| jaise- pUrvazarIra kI apekSA se caramazarIra kahA jAtA hai| acarama kA artha Wan hai - aprAnta yAnI madhyavartI / yaha bhI ApekSika hai| jaise ki kahA jAtA hai-anyadravya kI apekSA yaha acarama dravya hai athavA antima zarIra kI apekSA yaha madhya zarIra hai| (vistRta varNana prajJApanA pada 10 se jAneM ) (99) Wan // aSTama zataka : tRtIya uddezaka samApta // Elaboration-Here the term charam does not mean absolutely extreme or the last one, it is used in relative context or relative to something. In the same way acharam does not mean absolutely non-extreme. It is also relative to something. Relative to hells it is the extreme but relative to a larger group of other areas in space it is non-extreme. (For detailed Wan description refer to Chapter 10 of Prajnapana Sutra) Wan Wan * END OF THE THIRD LESSON OF THE EIGHTH CHAPTER. fafa Wan Wan Wan Wan 5 5 Eighth Shatak: Fourth Lesson Wan Wan

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phaphaphaphaphaphaphaphapha uttho uddesao : 'kiriyA' aSTama zataka : caturtha uddezaka : kriyA EIGHTH SHATAK ( Chapter Eight ) : FOURTH LESSON : KRIYA (ACTIVITY) pA~ca kriyAe~ FIVE ACTIVITIES ( KRIYAS ) 1. [ pra. ] rAyagihe jAva evaM vayAsI-kati NaM bhaMte ! kiriyAo paNNattAo ? [u.] goyamA ! paMca kiriyAo paNNattAo, taM jahA-kAiyA, ahigaraNiyA, evaM kiriyApadaM niravasesaM bhANiyavvaM jAva mAyAvattiyAo kiriyAo visesAhiyAo / sevaM bhaMte! sevaM bhaMte ! tti / // aTThamasae : cauttho uddesao samatto // 1. [ pra. ] rAjagRha nagara meM yAvat gautama svAmI ne isa prakAra pUchA - he bhagavan ! kriyAe~ kitanI kahI haiM ? [ u. ] gautama ! kriyAe~ pA~ca kahI haiN| ve isa prakAra haiM (1) kAyikI, (2) AdhikaraNikI, (3) prAdveSikI, (4) pAritApanikI, aura (5) prANAtipAtikI / yahA~ prajJApanAsUtra kA ( bAIsavA~ ) samagra kriyApada kahanA cAhie; yAvat 'mAyApratyayikI kriyAe~ vizeSAdhika haiM;' - yahA~ taka kahanA caahie| 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara gautama svAmI yAvat vicaraNa karane lge| 1. [Q.] Bhante ! How many kinds of activities (kriyas) are there ? [Ans.] Gautam ! Activities are said to be of five kinds. They are as follows (1) Kayiki, (2) Aadhikaraniki, (3) Pradveshiki, (4) Paritapaniki and (5) Pranatipatiki. Here the whole twenty-second chapter of Prajnapana Sutra should be quoted up to "Mayapratyayiki kriyas are much more." "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : karmabandha kI kAraNabhUta ceSTA- athavA pravRtti ko kriyA kahA gayA hai| kriyAoM kA svarUpa aura prakAra- kAyikI kriyA ke do prakAra haiM- 1. anuparatakAyikI - (hiMsAdi sAvadyayoga se dezataH yA sarvataH anivRtta avirata jIvoM ko lagane vAlI), aura 2. duSprayuktakAyikI - (kAyAdi ke duSprayoga se bhagavatI sUtra ( 3 ) (100) niklll55mimitimimimimimimimimimimimimimimimimimimimimimimi tmilllk Bhagavati Sutra (3) 2 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 Wan

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pA~ca kriyAe~ AdhikaraNikI kriyA kAyikI kriyA oha ! tumane merA jInA harAma kara diyA hai| oha! isa duSTa patthara ko bIca meM hI par3A honA thaa| prAta kI kriyA ajIvApara-dveSa jIva para dveSa pAritApanikI kriyA prANAtipAtikI kriyA

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$ 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 $ 5555555555555555555555555555555 pha citra - paricaya 6 pA~ca kriyAe~ karmabandha kI kAraNabhUta ceSTA ko athavA duSTa vyApAra vizeSa ko 'kriyA' kahate haiN| yahA~ pA~ca prakAra kI kriyAoM kA varNana kiyA gayA hai Illustration No. 6 1. kAyikI kriyA - kAyA saMbadhI kriyA kAyikI kriyA kahalAtI hai| jaise kisI ke sAtha TakarAkara use girAnA ityAdi / usa 2. AdhikaraNikI kriyA - jisake dvArA AtmA naraka Adi durgati kA adhikArI hotA hai| pApa ke sAdhanoM - khaDga cAkU, baMdUka ityAdi kA anuSThAna- vizeSa adhikaraNa kahalAtA hai| adhikaraNikI kriyA do prakAra kI hotI hai-saMyojanAdhikaraNikI- pahale se bane hue astra-zastra hiMsA ke sAdhanoM ko ekatrita kara taiyAra rkhnaa| nirvarttanAdhikaraNikI - navIna astra zastrAdi banavAnA / 3. prAdveSikI kriyA - yaha kriyA krodha ke Aveza meM hotI hai| yaha do prakAra kI hai Adi 1. jIva prAdveSikI - jIva para krodha karane se hone vAlI kriyA / jaise bacce para krodha karatI strI / 2. ajIva prAdveSikI - ajIva sambandhI krodha se hone vAlI kriyA / jaise patthara se Thokara khAkara usa para krodha karatA vyakti / 4 pAritApanikI kriyA- 'sva' ko, 'para' ko athavA 'ubhaya' ko paritApa upajAnA, duHkha denA / 5. prANAtipAtikI kriyA- apane Apako, dUsaroM ko athavA svayaM aura para donoM ko prANoM se rahita karanA / FIVE ACTIVITIES The word kriya or activity has been used specifically for sinful activity leading to karmic bondage. Here five kinds of activity are described - - zataka 8, u. 4, sUtra 1 1. Kayiki kriya (bodily or physical activity) - An and all activities of the body is called Kayiki kriya. For example to collide with someone and topple him. 2. Aadhikaraniki kriya (activity involving tools or weapons ) - Adhikaran means the tools or instruments the use of which leads to miserable consequences like a rebirth in hell, such as sword, knife, gun etc. This activity is of two types - Samyojanaadhikaranik-kriya - act of assembling weapon with already made components, and 2. Nirvartan-aadhikaranik-kriya - act of making weapons from scratch. 3. Pradveshiki kriya -- hostile action, towards self and others. 4. Paritapaniki-punitive action of inflicting punishment and pain on self and others. 5. Pranatipatiki - act of harming or destroying life of self and others. Shatak-8, lesson-4, Sutra-l $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 9595 55 5 5 5 5 5 5 5 5 550 phra Wan phra 65555fafafafaphaphaphaphaphaphaphaphaphaphaphaphapha 555556 phra

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pramattasaMyata ko lagane vAlI kriyaa)| AdhikaraNikI ke do bheda-1. saMyojanAdhikaraNikI-(pahale se bane hue astra-5 zastrAdi hiMsA ke sAdhanoM ko ekatrita kara taiyAra rakhanA), tathA 2. nirvartanAdhikaraNikI-(naye astra-zastrAdi , bnaanaa)| 3. prAdeSikI-(svayaM kA, dUsaroM kA, ubhaya kA azabha-dveSayukta cintana karanA), 4. pAritApanikI-(sva, para aura ubhaya ko paritApa utpanna karanA) aura 5. prANAtipAtikI-(apane Apake, dUsaroM ke yA ubhaya ke prANoM kA nAza krnaa)| (kriyA kA svarUpa samajhane ke lie citra dekheN|) // aSTama zataka : caturtha uddezaka samApta // Elaboration-Here the word kriya has been used specifically for inclination or activity leading to karmic bondage. Brief description of some kriyas-Kayiki kriya (bodily or physical activity) is of two types--1. Anuparat-kaaya-kriya (physical activity of a person who has not resolved to abstain from sinful activities) and 2. Dushprayukata-kaaya-kriya (physical activity of a pervert ascetic with sensual and mental cravings). Aadhikaraniki kriya (activity involving tools or weapons) is of two types-1. Samyojan-aadhikaranik-kriya (the act of assembling weapon with already made components) and 2. Nirvartan-aadhikaranik-kriya (act of making weapons from scratch). Pradveshiki-hostile action, towards self and others, inspired by feelings of anger, aversion and malice. Paritapaniki-punitive action of inflicting punishment and pain on self and others. Pranatipatiki-act of harming or destroying life of self and others. (Refer to the illustration) * END OF THE FOURTH LESSON OF THE EIGHTH CHAPTER * Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | aSTama zataka : caturtha uddezaka (101) Eighth Shatak : Fourth Lesson Wan 55555555555555555555555555555555555

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Wan paMcamo uddesao : 'AjIva' aSTama zataka : paMcama uddezaka : AjIva EIGHTH SHATAK (Chapter Eight): FIFTH LESSON: AAJIVA (AJIVAKS) zrAvaka ke bhANDa viSayaka jijJAsA INQUIRY ABOUT BELONGINGS OF A SHRAVAK 1 . rAyagihe jAva evaM vayAsI - ( pra . ) AjIvayA NaM bhaMte ! there bhagavaMte evaM vayAsI - samaNovAsagassa NaM bhaMte ! sAmAiyakaDassa samaNovassae acchamANassa kei bhaMDa avaharejjA, se NaM bhaMte ! taM bhaMDa aNugavesamANe kiM sabhaMDa aNugavesai ? parAyagaM bhaMDaM aNugavesai ? [u. ] goyamA ! sabhaMDa aNugavesai no parAyagaM bhaMDa aNugavesa / 1. [ pra. ] rAjagRha nagara ke yAvat gautama svAmI ne isa prakAra kahA- bhagavan ! AjIvikoM (gozAlaka ke ziSyoM) ne sthavira bhagavantoM se isa prakAra pUchA ki koI zrAvaka (zramaNopAsaka) sAmAyika karake upAzraya meM baiThA hai| usa zrAvaka ke bhANDa - vastra Adi sAmAna ko koI curAkara le jAye, (aura sAmAyika pUrNa hone para use pAra kara) vaha usa bhANDa - vastrAdi sAmAna kA anveSaNa kare to kyA vaha (zrAvaka) apane sAmAna kA anveSaNa karatA hai yA parAye (dUsaroM ke) sAmAna kA anveSaNa karatA hai ? [u. ] gautama ! vaha (zrAvaka) apane hI sAmAna (bhANDa) kA anveSaNa karatA hai, parAye sAmAna kA anveSaNa nahIM karatA / fafa [Ans.] Gautam ! He searches his own belongings and not those belonging to others. 1. [Q.] In Rajagriha and so on up to ... ( Gautam Swami) submitted as follows-Bhante! The Ajivaks (followers of Goshalak) inquired from the senior ascetics (sthavirs) that suppose a shravak (a lay follower) is sitting in an ascetic-lodge (upashraya) performing Samayik (Jain system of periodic meditation performed in slots of 45 minutes). At that time his belongings including bowls and dress are stolen by someone. If (after concluding his Samayik) he searches his stolen belongings then does he search for his own belongings or those belonging to others? Wan 2. [ pra. 1 ] tassa NaM bhaMte ! tehiM sIlavvaya-guNa- veramaNa - paccakkhANa-posahovavAsehiM se bhaMDe abhaMDe bhavati ? [ u. ] haMtA, bhavati / 2. [ pra. 1 ] bhagavan ! una zIlavrata, guNavrata, viramaNavrata, pratyAkhyAna aura pauSadhopavAsa ko svIkAra kiye hue zrAvaka kA vaha curAyA huA sAmAna (bhANDa) kyA usake lie abhANDa ho jAtA hai ? ( arthAt sAmAyika Adi kI avasthA meM kyA vaha sAmAna usakA apanA raha jAtA hai yA nahIM ?) [u. ] hA~, gautama, vaha bhANDa usake lie abhANDa ho jAtA hai| bhagavatI sUtra (3) ( 102 ) Bhagavati Sutra (3) phra phaphaphaphaphaphapha Wan

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1FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting : 2.[Q. 1] Bhante ! Do the belongings so stolen become non-belongings i for that shravak who has accepted Sheel-vrats : (instructive or complimentary vows of spiritual discipline), Gunavrats (restraints that reinforce the practice of anuvrats), Viraman-vrats (five minor vows), Pratyakhyan (codes of renouncing) and Paushadhopavas (partial ascetic vow and fasting). (In other words while performing Samayik do his belongings still remain his ?) ____ [Ans.] Yes, Gautam ! Those belongings become non-belongings for him. 2. [pra. 2 ] se keNaM khAi NaM aTTeNaM bhaMte ! evaM vuccai 'sabhaMDaM aNugavesai no parAyagaM bhaMDaM aNugavesai' ? __[u. ] goyamA ! tassa NaM evaM bhavati-No me hiraNNe, no me suvaNNe, no me kaMse, no me dUse, no me viuladhaNa-kaNaga-rayaNa-maNi-mottiya-saMkha-sila-ppavAla-rattarayaNamAie saMtasArasAvaejje, mamattabhAve paNa se apariNAe bhavati, se teNaTaTeNaM goyamA ! evaM vaccai-'sabhaMDaM aNagavesaha no parAyagaM bhaMDa annugvesi| 2. [pra. 2 ] bhagavan ! (jaba vaha bhANDa usake lie abhANDa ho jAtA hai,) taba Apa aisA kyoM kahate haiM ki vaha zrAvaka apane bhANDa kA anveSaNa karatA hai, dUsare ke bhANDa kA anveSaNa nahIM karatA? [u. ] gautama ! sAmAyika Adi karane vAle usa zrAvaka ke mana meM aise pariNAma hote haiM, ki hiraNya (cA~dI) merA nahIM hai, suvarNa merA nahIM hai, kAMsya (kAMsI ke bartana Adi sAmAna) merA nahIM hai, vastra mere nahIM haiM tathA vipula dhana, kanaka, ratna, maNi, motI, zaMkha, zilA, pravAla (mUMgA) evaM raktaratna (padmarAgAdi maNi) ityAdi vidyamAna sArabhUta dravya merA nahIM hai| kintu usane mamatvabhAva kA pratyAkhyAna nahIM kiyA hai| isI kAraNa se, he gautama ! maiM aisA kahatA hU~ ki vaha zrAvaka apane bhANDa kA anveSaNa karatA hai, dUsaroM ke bhANDa (sAmAna) kA anveSaNa nahIM krtaa| 2. [Q. 2] Bhante ! (When those belongings become non-belongings for i him), then why do you say that he searches his own belongings and not i those belonging to others ? ___ [Ans.] Gautam ! That shravak performing Samayik and other such tivities thinks that silver (or things made of it) is not mine, gold is not i mine, bronze is not mine, clothes are not mine, and great wealth i including gold, gems, beads, pearls, conch-shells, stones, coral as well as precious stones like ruby and other available valuable things are not mine. However he has not renounced the intrinsic fondness (for belonginsgs). That is why, Gautam ! I say that he searches his own belongings and not those belonging to others. aSTama zataka : paMcama uddezaka (103) Eighth Shatak: Fifth Lesson [Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui Sui Yin

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Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$ $$ $ $ ma 3. [pra. ] samaNovAsagassa NaM bhaMte ! sAmAiyakaDassa samaNovassae acchamANassa kei jAyaM carejjA, se NaM bhaMte ! kiM jAyaM carai, ajAyaM carai ? [u. ] goyamA ! jAyaM carai, no ajAyaM cri| OM 3. [pra. ] bhagavan ! sAmAyika karake upAzraya meM baiThe hue zrAvaka kI patnI (jAyA) ke sAtha koI + lampaTa puruSa vyabhicAra karatA hai, to kyA vaha (vyabhicArI) jAyA (zrAvaka kI patnI) ko bhogatA hai, yA # ajAyA (dUsare kI strI) ko bhogatA hai ? ja [u. ] gautama ! vaha (vyabhicArI puruSa) usa zrAvaka kI jAyA ko bhogatA hai, ajAyA (dUsare kI strI ke ko) nahIM bhogtaa| 3. (Q.) Bhante ! Suppose a shravak (a lay follower) is sitting in an ascetic-lodge (upashraya) performing Samayik. At that time if a rogue violates his wife's modesty then does that rogue enjoy the shravak's wife (jaaya) or a woman who is not that shravak's wife (ajaaya)? (Ans.] Gautam ! He (the rogue) enjoys the shravak's wife (jaaya) and not a woman who is not that shravak's wife (ajaaya). OM 4. [pra. 1 ] tassa NaM bhaMte ! tehiM sIlavyaya-guNa-veramaNa-paccakkhANa-posahovavAsehi sA jAyA + ajAyA bhavai ? [u. ] haMtA, bhvi| 4. [pra. 1 ] bhagavan ! zIlavrata, guNavrata, viramaNa, pratyAkhyAna aura pauSadhopavAsa kara lene se kyA OM usa zrAvaka kI vaha jAyA 'ajAyA' ho jAtI hai ? [u. ] hA~, gautama ! (sAdhanAkAla meM) zrAvaka kI jAyA, ajAyA ho jAtI hai| 4. [Q.1] Bhante ! Does his wife (jaaya) become non-wife (ajaaya) for a shravak who has accepted sheel-vrats (instructive or complimentary vows of spiritual discipline), Gunavrats (restraints that reinforce the practice of anuvrats), Viraman-vrats (five minor vows), Pratyakhyan (codes of renouncing) and Paushadhopavas (partial ascetic vow and fasting). (In other words while performing Samayik does his wife still ____remain his?) [Ans.) Yes, Gautam ! His wife becomes non-wife for him. 4. [pra. 2. ] se keNaM khAi NaM aTTeNaM bhaMte ! evaM vuccai 'jAyaM carai, no ajAyaM carai' ? [u. ] goyamA ! tassa NaM evaM bhavai-No me mAtA, No me pitA, No me bhAyA, No me bhagiNI, No me bhajA, No me puttA, No me dhUtA, no me suNhA, pejjabaMdhaNe puNa se avyocchinne bhavai, se teNaTTeNaM goyamA ! jAva no ajAyaM cri| ))))))))))))))5555555555555555555558 | bhagavatI sUtra (3) (104) Bhagavati Sutra (3) 4

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44444444 LELELELELELELELELE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LC LEC LE LE LE LE LE LE kra F 4. [Q. 2] Bhante ! (When his wife become non-wife for him) then why do you say that the rogue enjoys the shravak's wife (jaaya) and not a f woman who is not that shravak's wife (ajaaya ) ? F [Ans.] Gautam ! That shravak performing Samayik and other such activities has ideas that the mother is not mine, the father is not mine, f the brother is not mine, the sister is not mine, the wife is not mine, the 5 son is not mine, the daughter is not mine, and the daughter-in-law (snusha) is not mine. However the bond of love between him and these relatives has not been broken. That is why, Gautam ! I say that the Frogue enjoys the shravak's wife (jaaya) and not a woman who is not that f shravak's wife (ajaaya). 5 F F *********************************5* 5 F 4. [ pra. 2 ] bhagavan ! (jaba zIlavratAdi-sAdhanAkAla meM zrAvaka kI jAyA 'ajAyA' ho jAtI hai), taba Apa aisA kyoM kahate haiM ki vaha vyabhicArI puruSa usakI jAyA ko bhogatA hai, ajAyA ko nahIM bhogatA / 5 [u. ] gautama ! zIlavratAdi ko aMgIkAra karane vAle usa zrAvaka ke mana meM aise pariNAma hote haiM ki mAtA merI nahIM hai, pitA mere nahIM haiM, bhAI merA nahIM hai, bahana merI nahIM hai, bhAryA merI nahIM hai, putra merA nahIM hai, putrI merI nahIM hai, putravadhU (snuSA ) merI nahIM hai; kintu ina sabake prati usakA prema bandhana TUTA nahIM hai / isa kAraNa, he gautama! maiM kahatA hU~ ki vaha puruSa usa zrAvaka kI jAyA ko bhogatA hai, ajAyA ko nahIM bhogatA / vivecana : sAmAyika, pauSadhopavAsa Adi aMgIkAra kiye hue zrAvaka ne yadyapi vastrAdi sAmAna kA tyAga kara diyA hai, yahA~ taka ki sonA, cA~dI, dhana, ghara, dukAna, mAtA, pitA, strI, putra Adi padArthoM ke prati bhI usake mana meM yahI pariNAma hotA hai ki ye mere nahIM haiM, tathApi unake prati usake mamatva kA tyAga nahIM huA hai, unake prati premabandhana rahA huA hai, isalie ve vastrAdi tathA strI Adi usake kahalAte haiN| (vRtti, patrAMka 368) Elaboration-A shravak accepts the Samayik, Paushadhopavas and other vows and abandons clothes and other belongings to the extent that even for things like gold silver, wealth, house, shop, parents and relatives he thinks that they do not belong to him. However, as he has not yet been able to renounce his fondness and love for them, these things are considered to be belonging to him. (Vritti, leaf 368) zrAvaka vratoM ke unacAsa bhAMge FORTY NINE SUB-DIVISIONS OF HOUSEHOLDER'S VOWS 5. [ pra. 1 ] samaNovAsagassa NaM bhaMte! puvvAmeva dhUlae pANAivAe apaccakkhAe bhavai, se NaM bhaMte ! pacchA paccAikkhamANe kiM karei ? [u. ] goyamA ! tIyaM paDikkamai, paDuppannaM saMvarei, aNAgayaM pcckkhaaii| aSTama zataka : paMcama uddezaka (105) 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 5 5 5 5 5 5 Eighth Shatak: Fifth Lesson phra phra

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Wan 5 Wan 5 Wan 5 garhA, AlocanAdi karake usase nivRtta hotA hai) tathA vartamAnakAlIna prANAtipAta kA saMvara (nirodha) 5 5 karatA hai, evaM anAgata ( bhaviSyatkAlIna ) prANAtipAta kA pratyAkhyAna karatA ( use na karane kI pratijJA letA hai| Wan 5 Wan Wan ka Wan Wan 5. [Q. 1] Bhante ! If a shravak has not initially renounced killing of gross living beings what does he do when he renounces the same later? [Ans.] Gautam ! He atones for any killing he did in the past (he gets rid of the sin by condemning, censuring, and criticizing it), refrains from Wan Wan killing in the present and renounces killing (takes a vow not to kill) in the future. Wan Wan Wan 5. [ pra. 1 ] bhagavan ! jisa zramaNopAsaka ne (pahale) sthUla prANAtipAta kA pratyAkhyAna nahIM kiyA 5 vaha pIche usakA pratyAkhyAna karatA huA kyA karatA hai ? [ u. ] gautama ! atItakAla meM kiye hue prANAtipAta kA pratikramaNa karatA hai (ukta pApa kI nindA, 5. [pra.2 ] tIyaM paDikkamamANe kiM tivihaM tiviheNaM paDikkamati 1, tivihaM duviheNaM paDikkamati [u.] goyamA ! tivihaM vA tiviheNaM paDikkamati, tivihaM vA duviheNaM paDikkamati taM caiva jAva egavihaM vA egaviNaM paDikkamati / tivihaM vA tiviheNaM paDikkamamANe na kareti, na kAraveti, kareMtaM NANujANati, maNasA vayasA kAyasA 1; Wan tivihaM duviheNaM paDikkamamANe na kareti, na kAraveti, kareMtaM NANujANati, maNasA vayasA 2; ahavA phra 15 na kareti, na kAraveti, kareMtaM NANujANati, maNasA kAyasA 3; ahavA na karei, na kAraveti, kareMtaM jAti, vasA kAyasA 4 / 2, tivihaM egaviheNaM paDikkamati 3, duvihaM tiviheNaM paDikkamati 4, duvihaM duviheNaM paDikkamati 5, duvihaM egaviheNaM paDikkamati 6, egavihaM tiviheNaM paDikkamati 7, egavihaM duviheNaM paDikkamati 8, egavihaM egaviNaM paDikkamati 9 ? tivihaM egaviNaM paDikkamamANe na kareti, na kAraveti, kareMtaM NANujANati, maNasA 5; ahavA na karei, na kAraveti, kareMtaM NANujANati, vayasA 6; ahavA na kareti, na kAraveti, kareMtaM NANujANati, kAyasA 7 / vihaM tiviNaM paDikkamamANe na karei, na kAraveti, maNasA vayasA kAyasA 8; ahavA na kareti, kareMtaM NANujANa, maNasA vayasA kAyasA 9; ahavA na kAravei, kareMtaM NANujANai; maNasA vayasA kAyasA 10 / duvihaM duviNaM paDikkamamANe na kareti na kAraveti, maNasA vayasA 11; ahavA na kareti, na kAraveti, maNasA kAyasA 12; ahavA na kareti, na kAraveti, vayasA kAyasA 13; ahavA na kareti, bhagavatI sUtra (3) (106) *tmillltmi*******tmimimimimimimimimimimimimimimimimimitimi Bhagavati Sutra (3) I 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 555955555555 5 555 55 55 2

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yaha dhana-daulata bhavana, ratna-vaibhava aura tuma saba mere ho| M karU~ nahIM mana se karU~ nahIM mana vacana se karU~ nahIM karI nahIM vacana Ponr karU~ nahIM kAyA se * sAdhAraNa gRhastha bhAvaka ke 49 bhaMga eka karaNa eka yoga se pratyAkhyAna karanA kAyA karAU~ nahIM mana se sAmAyika karatA zrAvaka karU~ nahIM IT mana vacana mana kAyA (vacana) (kAyA) (mana vacana mana kAyA vacana kAyA karAU~ nahIM vacana se mana karAU~ anumodU~ nahIM nahIM eka karaNa do yoga se pratyAkhyAna karanA karU~ nahIM karAU~ nahIM karAU~ nahIM karAU~ nahIM kAyA se vacana mana se eka karaNa tIna yoga se pratyAkhyAna karanA karAU~ nahIM kAyA yaha dhana-daulata bhavana, ratna-vaibhava evaM parivArIjana kucha bhI merA nahIM hai| anumodU~ nahIM mana vacana se 07 anumodU~ nahIM anumodU~ nahIM anumodU~ nahIM mana vacana mana kAyA vacana kAyA) anumodU~ nahIM anumodU~ nahIM vacana kAyA se kAyA 4

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0455555555555555555555555555555555ye | citra-paricaya 4 | Illustration No.4 1. zrAvaka vrata ke 49 vikalpa (maMga) zrAvaka jo parigraha rakhatA hai-dhana, sampadA, ratna, vaibhava, hiraNya, suvarNa, rupayA, paisA, strI, putra, pazu ityAdi, ve saba usake apane svAmitva meM hone ke kAraNa usake parigraha kahalAte haiN| parantu jaba vaha sAmAyika grahaNa karatA hai, usa avasthA meM ve saba parigraha usake nahIM kahalAte haiN| yahA~ taka ki "jAyA ajAyA bhavaI!" patnI bhI apatnI bana jAtI hai kyoMki vaha sAmAyika avasthA meM 6 koTi se pratyAkhyAna karatA hai| sAmAyika pUrNa hone ke pazcAt vahI saba parigraha usake kahalAte haiN| zrAvaka vrata ke 49 vikalpa (bhaMga) kahe gaye haiM, arthAt vaha 49 meM se kisI bhI eka vikalpa se vaha vratoM kA pAlana kara sakatA hai| yaha vikalpa karaNa aura yogoM ke alaga-alaga saMyogoM se banate haiN| karaNa arthAt karanA, karAnA tathA anumodana krnaa| yoga arthAt mana, vacana aura kaayaa| eka karaNa aura eka yoga se pratyAkhyAna karane ke 9 vikalpa (bhaMga) hote haiN| eka karaNa aura do yoga se pratyAkhyAna karane ke bhI 9 vikalpa (bhaMga) hote haiN| eka karaNa aura tIna yoga se pratyAkhyAna karane ke 3 vikalpa (bhaMga) hote haiN| -zataka 8, u. 4, sUtra 4-5 05)))))))))))55555555555555555555555555555554 1. FORTY-NINE OPTIONS OF SHRAVAK-VOWS As a shravak (householder) owns things like money, wealth, gems, opulence, silver, gold, wife, son, cattle etc. they are called his possessions. But when he proceeds to do Samayik all those things are not called his possessions for that period. So much so that even his wife does not remain his wife. This is because in the state of Samayik he renounces six ways. At the conclusion of Samayik he regains those possessions. There are said to be 49 options of Shravak vows. This means he can choose any of the 49 options while observing the vows. These options are defined by the combination of karans or methods and yogas or means. Karan includes doing, getting done, and approving the action. Yoga includes through mind, speech and body. There are 9 options of renouncing by one karan and one yoga. There are 9 options of renouncing by one karan and two yogas. There are 3 options of renouncing by one karan and three yogas. __..- Shatak-8, lesson-4. Sutra-4-5 0555555555555555555555555555555556

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555555555555555555955555 3555555555 055555555555555555555555555558 kareMtaM NANujANai, maNasA vayasA 14; ahavA na kareti, kareMtaM NANujANai, maNasA kAyasA 15; ahavA + na kareti, kareMtaM NANujANati, vayasA kAyasA 16; ahavA na kAraveti, kareMtaM NANujANati, maNasA vayasA 17; ahavA na kAravei, kareMtaM NANujANai, maNasA kAyasA 18; ahavA na kAraveti, kareMtaM nANujANai vayasA kAyasA 19 / __duvihaM egaviheNaM paDikkamamANe na kareti, na kAraveti, maNasA 20; ahavA na kareti, na kAraveti, vayasA 21; ahavA na kareti, na kAraveti, kAyasA 22; ahavA na kareti, kareMtaM NANujANai, maNasA 23; ahavA na karei, kareMtaM NANujANati, vayasA 24; ahavA na karei, kareMtaM NANujANai, kAyasA 25; ma ahavA na kAravei, kareMtaM NANujANai, maNasA 26; ahavA na kAravei, kareMtaM NANujANai, vayasA 27; ahavA na kAravei, kareMtaM NANujANai, kAyasA 28 / ___ egavihaM tiviheNaM paDikkamamANe na kareti, maNasA vayasA kAyasA 29; ahavA na kAravei maNasA vayasA kAyasA 30; ahavA kareMtaM NANujANati, maNasA vayasA kAyasA 31 / ___ egavihaM duviheNaM paDikkamamANe na kareti maNasA vayasA 32; ahavA na kareti maNasA kAyasA 33; OM ahavA na karei vayasA kAyasA 34; ahavA na kAraveti maNasA vayasA 35; ahavA na kAraveti maNasA kAyasA 36; ahavA na kAravei vayasA kAyasA 37; ahavA kareMtaM NANujANati maNasA vayasA 38; ahavA kareMtaM NANujANati maNasA, kAyasA 39; ahavA kareMtaM NANujANai vayasA kAyasA 40 / ___ egavihaM egaviheNaM paDikkamamANe na kareti maNasA 41; ahavA na kareti vayasA 42; ahavA na kareti kAyasA 43; ahavA na kAraveti maNasA 44; ahavA na kAraveti vayasA 45; ahavA na kAravei ka kAyasA 46; ahavA kareMtaM NANujANai maNasA 47; ahavA kareMtaM NANujANati vayasA 48; ahavA kareMtaM NANujANai kAyasA 49 / 5. [pra. 2 ] bhagavana ! atItakAla meM kiye hue prANAtipAta Adi kA pratikramaNa karatA huA zramaNopAsaka kyA 1. trividha-trividha (tIna karaNa tIna yoga se). 2. trividha-dvividha (tIna karaNa do ma ke yoga se), 3. trividha-ekavidha (tIna karaNa, eka yoga se), 4. dvividha-trividha (do karaNa, tIna yoga 9 se), 5. dvividha-dvividha (do karaNa, do yoga se), (6) dvividha-ekavidha (do karaNa, eka yoga se), 7. ekavidha-trividha (eka karaNa, tIna yoga se), 8. ekavidha-dvividha (eka karaNa, do yoga se), athavA 9. ekavidha-ekavidha (eka karaNa, eka yoga se) pratikramaNa karatA hai ? [u. ] gautama ! vaha trividha-trividha pratikramaNa karatA hai, athavA trividha-dvividha pratikramaNa karatA 9 hai, athavA yAvat ekavidha- ekavidha pratikramaNa karatA hai| 1. jaba vaha trividha-trividha pratikramaNa karatA hai, taba svayaM karatA nahIM, dUsare se karavAtA nahIM aura OM karate hue kA anumodana karatA nahIM, mana se, vacana se aura kAyA se| 2. jaba trividha-dvividha pratikramaNa karatA hai, taba svayaM karatA nahIM, dUsare se karavAtA nahIM aura # karate hue kA anumodana karatA nahIM, mana se aura vacana se; 3. athavA vaha svayaM karatA nahIM, karAtA aSTama zataka : paMcama uddezaka (107) Eighth Shatak : Fifth Lesson

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895)))))))))))5555555555555555)55555555555555555555 95555555555555555555555555555555555558 OM nahIM aura anumodana karatA nahIM, mana se aura kAyA se; 4. yA vaha svayaM karatA nahIM, dUsare se karavAtA // ma nahIM aura anumodana karatA nahIM, vacana se aura kAyA se| OM 5. jaba trividha-ekavidha pratikramaNa karatA hai, taba svayaM nahIM karatA, na dUsare se karavAtA hai aura na Wan karate hue kA anumodana karatA hai, mana se; athavA 6. svayaM nahIM karatA, dUsare se nahIM karavAtA aura karate hue kA anumodana nahIM karatA, vacana se; athavA 7. svayaM nahIM karatA, dUsare se nahIM khAtA aura Wan karate hue kA anumodana nahIM karatA hai, kAyA se| 8. jaba dvividha-trividha pratikramaNa karatA hai, taba svayaM karatA nahIM, dUsaroM se karavAtA nahIM, mana, OM vacana aura kAyA se; athavA 9. svayaM karatA nahIM, karate hue kA anumodana karatA nahIM, mana, vacana + aura kAyA se; athavA 10. dUsaroM se karavAtA nahIM, karate hue kA anumodana karatA nahIM, mana, vacana hai aura kAyA se| 11. jaba dvividha-dvividha pratikramaNa karatA hai, taba svayaM nahIM karatA, dUsaroM se karavAtA nahIM, mana hai aura vacana se; athavA 12. svayaM karatA nahIM, dUsaroM se karavAtA nahIM, mana aura kAyA se; athavA 13. OM svayaM karatA nahIM, dUsaroM se karavAtA nahIM, vacana aura kAyA se; athavA 14. svayaM karatA nahIM, karate hai hue kA anumodana karatA nahIM, mana aura vacana se; athavA 15. svayaM karatA nahIM, karate hue kA hai ma anumodana karatA nahIM, mana aura kAyA se; athavA 16. svayaM karatA nahIM, karate hue kA anumodana Wan karatA nahIM, vacana aura kAyA se; athavA 17. dUsaroM se karavAtA nahIM, karate hue kA anumodana karatA nahIM, mana aura vacana se, athavA 18. dUsaroM se karavAtA nahIM, karate hue kA anumodana karatA nahIM, mana OM aura kAyA se; athavA 19. dUsaroM se karavAtA nahIM, karate hue kA anumodana karatA nahIM, vacana aura OM kAyA se| 20. jaba dvividha-ekavidha pratikramaNa karatA hai, taba svayaM karatA nahIM, dUsaroM se karavAtA nahIM, mana + se; athavA 21. svayaM karatA nahIM, dUsaroM se karavAtA nahIM, vacana se; athavA 22. svayaM karatA nahIM, dUsaroM se karavAtA nahIM, kAyA se; athavA 23. svayaM karatA nahIM, karate hue kA anumodana karatA nahIM, OM mana se; athavA 24. svayaM karatA nahIM, karate hue kA anumodana karatA nahIM, vacana se; athavA 25. svayaM karatA nahIM, karate hue kA anumodana karatA nahIM, kAyA se; athavA 26. dUsaroM se karavAtA nahIM, karate hue kA anumodana karatA nahIM, mana se; athavA 27. dUsaroM se karavAtA nahIM, karate hue kA anumodana ma karatA nahIM, vacana se; athavA 28. dUsaroM se karavAtA nahIM, karate hue kA anumodana karatA nahIM, kAyA se| ma 29. jaba ekavidha-trividha pratikramaNa karatA hai, taba svayaM karatA nahIM, mana, vacana aura kAyA se; athavA 30. dUsaroM se karavAtA nahIM, mana, vacana aura kAyA se; athavA 31. karate hue kA anumodana 9 karatA nahIM, mana, vacana aura kAyA se|| 32. jaba ekavidha-dvividha pratikramaNa karatA hai, taba svayaM karatA nahIM, mana aura vacana se; athavA 5 33. svayaM karatA nahIM, mana aura kAyA se; athavA 34. svayaM karatA nahIM, vacana aura kAyA se; athavA bhagavatI sUtra (3) (108) Bhagavati Sutra (3)

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karU~ karAU~ karU~ karAU~ karU~ nahIM nahIM nahIM nahIM nahIM mana se karU~ nahIM mana se vacana se vacana se karU~ karAU~ nahIM nahIM mana se mana se karAU~ nahIM anumodU~ nahIM karU~ karAU~ anumodU~ nahIM nahIM nahIM vacana se saMthArA liye huye zrAvaka do karaNa eka yoga se pratyAkhyAna karanA karAU~ karU~ anumodU~ nahIM nahIM nahIM kAyA se 29439-3929 2028 2 mana se kAyA se 66 56 56 56 56 565 66 6 mana vacana kAyA mana vacana se mana mana se mana kAyA se vacana kAyA se mana vacana se se vacana kAyA se se se se se se karU~ anumodU~ karU~ anumodU~ karAU~ nahIM nahIM nahIM nahIM nahIM do karaNa do yoga se pratyAkhyAna karanA mana se vacana se do karaNa tIna yoga se pratyAkhyAna karanA karU~ nahIM anumodU~ nahIM karu~ nahIM < mana se kAyA se vacana se karU~ nahIM vacana se kAyA se anumodU~ / Zu anumodU~ nahIM mana se tIna karaNa eka yoga se pratyAkhyAna karanA karAU~ (nahI) mana vacana kAyA se se se karAU~ anumodana nahIM nahIM tIna karaNa do yoga se pratyAkhyAna karanA karU~ karAU~ anumodU~, nahIM nahIM nahIM kAyA se anumodU~ karAU~ vacana se mana se karAU~ anumodU~ nahIM) nahIM karAU~ tIna karaNa tIna yoga se pratyAkhyAna karanA vacana se karAU~ nahIM karU~ nahIM vacana se zramaNabhUta pratimA (11vIM pratimA) anumodU~ nahIM kAyA se anumodeM karAU~ nahIM vacana se kAyA se anumodU~ nahIM karAU~ anumoduuN| nahIM Ping kAyA se karU~ karAU~ anumodU~ nahIM nahIM nahIM kAyA se 5

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1 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 95 957 55555555550 citra - paricaya 5 hai| do karaNa aura eka yoga se pratyAkhyAna karane ke 9 vikalpa (bhaMga) hote haiN| do karaNa aura do yoga se pratyAkhyAna karane ke 9 vikalpa (bhaMga) hote haiN| do karaNa aura tIna yoga se pratyAkhyAna karane ke 3 vikalpa (bhaMga) hote haiN| tIna karaNa aura eka yoga se pratyAkhyAna karane ke 3 vikalpa (bhaMga) hote haiM / tI karaNa aura do yoga se pratyAkhyAna karane ke 3 vikalpa (bhaMga) hote haiM / tIna karaNa aura tIna yoga se pratyAkhyAna karane kA 1 vikalpa (bhaMga) hotA hai| tIna karaNa aura tIna yoga se nava koTi kA pratyAkhyAna kiyA jAtA hai / saMthArA karate samaya athavA gyArahavIM pratimA aMgIkAra karate samaya zrAvaka isa bhaMga se pratyAkhyAna Illustration No. 5 2. zrAvaka vrata ke 49 vikalpa (maMga) 2. FORTY-NINE OPTIONS OF SHRAVAK-VOWS There are 9 options of renouncing by two karans and one yoga. There are 9 options of renouncing by two karans and two yogas. There are 3 options of renouncing by two karans and three yogas. There are 3 options of renouncing by three karans and one yoga. There are 3 options of renouncing by three karans and two yogas. There is 1 option of renouncing by three karans and three yogas. - zataka 8, u. 4, sUtra 4-5 karatA Renouncing by three karans and three yogas includes all the nines ways of renouncing. A shravak uses this option either at the time of taking the ultimate vow (Santhara) or when he accepts the eleventh Pratima (special austerity). - Shatak-8, lesson-4, Sutra-4-5 $ 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 95 95 95 95 199 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphafa550 phra

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5555555555555555555555))))))))))55558 ) ) )) mmmmm ))) ) )) )) jAgA )) )) ) ma 35. dUsaroM se karavAtA nahIM, mana aura vacana se, athavA 36. dUsaroM se karavAtA nahIM, mana aura kAyA 5 se; athavA 37. dUsaroM se karavAtA nahIM, vacana aura kAyA se; athavA 38. karate hue kA anumodana karatA nahIM, mana aura vacana se; athavA 39. karate hue kA anumodana karatA nahIM, mana aura kAyA se; , athavA 40. karate hue kA anumodana karatA nahIM, vacana aura kAyA se| 41. jaba ekavidha-ekavidha pratikramaNa karatA hai, taba svayaM karatA nahIM, mana se; athavA 42. svayaM karatA nahIM, vacana se; athavA 43. svayaM karatA nahIM, kAyA se; athavA 44. dUsaroM se karavAtA nahIM, mana se; athavA 45. dUsaroM se karavAtA nahIM, vacana se; athavA 46. dUsaroM se karavAtA nahIM, kAyA se; athavA 47. karate hue kA anumodana karatA nahIM mana se; athavA 48. karate hue kA anumodana karatA nahIM, vacana se; athavA 49. karate hue kA anumodana karatA nahIM, kAyA se|| 5. IQ. 2] Bhante ! While doing critical review and atonement 4 6 (pratikraman) for sinful activities, including killing, committed in the F past, does a shravak do so - (1) three ways (by karans or methods) and three ways (by yogas or means), (2) three ways and two ways (by three karans or methods and two yogas or means), (3) three ways and one way (by three methods and one means), (4) two ways and three ways (by two methods and three means), (5) two ways and two ways (by two methods and two means), (6) two ways and one way (by two methods and one A means), (7) one way and three ways (by one method and three means), " (8) one way and two ways (by one method and two means), or (9) one way 4 and one way (by one method and one means)? h (Ans.] Gautam ! He may do pratikraman three ways (by three methods) and three ways (by three means), or by three methods and two means ... and so on up to ... or by one method and one means. 5 1. When he does pratikraman three ways (by three methods) and three ways (by three means) he does not do, induce others to do and attest others doing (the act of killing) by mind, speech and body. 6 2. When he does pratikraman three ways (by three methods) and two ways (by two means) he does not do, induce others to do and attest others doing (the act of killing) by mind and speech. 3. Or he does not do, induce others to do and attest others doing (the act of killing) by mind and body. 4. Or he does not do, induce others to do and attest others doing (the act of killing) by speech and body. : 5. When he does pratikraman three ways (by three methods) and one way (by one means) he does not do, induce others to do and attest others 4 doing (the act of killing) by mind. 6. Or he does not do, induce others to )) )) ) mmmmmmmmmmmmmn )) ))) )) )) IRILE LE ))) )) aSTama zataka : paMcama uddezaka (109) Eighth Shatak: Fifth Lesson Wan )

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2445414141414141414141414141414141414 415 416 45 44 45 46 47 455 456 454 4545452 4i do and attest others doing the act of killing) by speech. 7. Or he does not i 5 do, induce others to do and attest others doing (the act of killing) by 45 17 body. 614 455 456 45454545454545454545454545454545454 455 454 455 456 457 455 456 457 454 455 456 457 455 456 455 456 457 4554 8. When he does pratikraman two ways (by two methods) and three ways (by three means) he does not do and induce others to do (the act of i killing) by mind, speech and body. 9. Or he does not do and attest others 4 doing (the act of killing) by mind, speech and body. 10. Or he does not induce others to do and attest others doing (the act of killing) by mind, speech and body. 11. When he does pratikraman two ways (by two methods) and two ways (by two means) he does not do and induce others to do (the act of killing) by mind and speech. 12. Or he does not do and induce others to do (the act of killing) by mind and body. 13. Or he does not do and induce others to do (the act of killing) by speech and body. 14. Or he does not do and attest others doing (the act of killing) by mind and speech. 15. Or he does not do and attest others doing (the act of killing) by mind and body. 45 $ 16. Or he does not do and attest others doing (the act of killing) by speech and body. 17. Or he does not induce others to do and attest others doing (the act of killing) by mind and speech. 15. Or he does not induce others to do an d attest others doing (the act of killing) by mind and body. 16. Or he does not induce others to do and attest others doing (the act of killing) by speech and body. 20. When he does pratikraman two ways (by two methods) and one way (by one means) he does not do and induce others to do (the act of killing) by mind. 21. Or he does not do and induce others to do (the act of killing) by speech. 22. Or he does not do and induce others to do (the act in of killing) by body. 23. Or he does not do and attest others doing (the act of killing) by mind. 24. Or he does not do and attest others doing (the act of killing) by speech. 25. Or he does not do and attest others doing (the act of killing) by body. 26. Or he does not induce others to do and attest others doing (the act of killing) by mind. 27. Or he does not induce others to do and attest others doing (the act of killing) by speech. 28. Or he does not induce others to do and attest others doing (the act of killing) by si body. 29. When he does pratikraman one way (by one method) and three 4 ways (by three means) he does not do (the act of killing) by mind, speech 45 and body. 30. Or he does not induce others to do (the act of killing) by mind, speech and body. 31. Or he does not attest others doing (the act of killing) by mind, speech and body. 454 455 456 457 45545454545454545454 455 456 457 455 456 457 45454545454545454545 hyh hyth 4545454545454545454545 a F () ( 110 ) Bhagavati Sutra (3) Yin % %%%% %%%%%% %%%%%% %%%%%%% %%% %%%% %%%Ma

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155555555555555555555555555555555555@ 41. When he does pratikraman one way (by one method) and one way (by one means) he does not do (the act of killing) by mind. 42. Or he does not do (the act of killing) by speech. 43. Or he does not do (the act of killing) by body. 44. Or he does not induce others to do (the act of killing) by mind. 45. Or he does not induce others to do (the act of killing) by speech. 46. Or he does not induce others to do (the act of killing) by body. 47. Or he does not attest others doing (the act of killing) by mind. 48. Or he does not attest others doing (the act of killing) by speech. 49. Or he does not attest others doing (the act of killing) by body. Wan 32. When he does pratikraman one way (by one method) and two ways (by two means) he does not do (the act of killing) by mind and speech. 33. Or he does not do (the act of killing) by mind and body. 34. Or he does not do (the act of killing) by speech and body. 35. Or he does not induce others to do (the act of killing) by mind and speech. 36. Or he does not induce others to do (the act of killing) by mind and body. 37. Or he does not induce others to do (the act of killing) by speech and body. 38. Or he does not attest others doing (the act of killing) by mind and speech. 39. Or he does not attest others doing (the act of killing) by mind and body. 40. Or he does not attest others doing (the act of killing) by speech and body. 5. [pra.3 ] paDuppannaM saMvaramANe kiM tivihaM tiviheNaM saMvarei ? [u. ] evaM jahA paDikkamamANeNaM egUNapaNNaM bhaMgA bhaNiyA evaM saMvaramANeNa vi egUNapaNNaM bhaMgA bhANiyavvA / 5. [ pra. 3 ] ( bhagavan !) pratyutpanna ( vartamAnakAla kA) saMvara karatA huA zrAvaka kyA trividhatrividha saMvara karatA hai ? ityAdi samagra prazna / [u. ] gautama ! (pratyutpanna kA saMvara karate hue zrAvaka ke) pahale kahe anusAra (trividha - trividha se lekara ekavidha - ekavidha taka) unacAsa (49) bhaMga (jo pratikramaNa ke viSaya meM kahe gaye haiM, ve hI ) saMvara ke viSaya meM kahane caahie| 5. [Q. 3] Bhante! While refraining from killing in the present (samvar), does a shravak do so three ways (by karans or methods) and three ways (by yogas or means)? And all aforesaid questions. [Ans.] Gautam ! (For a shravak refraining from killing in the present) All the aforesaid (in relation to pratikraman) 49 alternative combinations (three methods and three means to one method and one means) should be stated here (in relation to samvar). aSTama zataka : paMcama uddezaka ( 111 ) 47655555555555555555 855555555555555555555555555555555555555555555550 Eighth Shatak: Fifth Lesson Wan

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a55555555555$$$ $$$$$$$$$$$$$$$$$$$$$$m ))695455555555555555555555555555558 5. [pra. 4 ] aNAgataM paccakkhamANe kiM tivihaM tiviheNaM paccakkhAi ? [u. ] evaM te ceva bhaMgA egUNapaNNaM bhANiyavvA jAva ahavA kareMtaM NANujANai kaaysaa| 5. [pra. 4 ] bhagavan ! anAgata (bhaviSyat) kAla kA pratyAkhyAna karatA huA zrAvaka kyA trividhatrividha pratyAkhyAna karatA hai ? (ityAdi puurvvt| samagra prazna smjheN)| [u. ] gautama ! pahale (pratikramaNa ke viSaya meM) kahe anusAra yahA~ bhI unacAsa (49) bhaMga kahane cAhie; yAvat 'athavA karate hue kA anumodana nahIM karatA, kAyA se;'-yahA~ taka kahanA caahie| 5.[Q.4] Bhante ! While renouncing killing (taking a vow not to kill) in the future does a shravak do so three ways (by karans or methods) and three ways (by yogas or means)? And all aforesaid questions. [Ans.] Gautam ! (For a shravak renouncing from killing in the future) All the aforesaid (in relation to pratikraman) 49 alternative combinations (three methods and three means to one method and one means) ... and so on up to ... 'does not attest others doing (the act of killing) by body.' should be stated here. 6. [pra. ] samaNovAsagassa NaM bhaMte ! puvAmeva thUlae musAvAe apaccakkhAe bhavai, se NaM bhaMte ! pacchA paccAikkhamANe ? 1 [u. ] evaM jahA pANAivAyassa sIyAlaM (147) bhaMgasataM bhaNiyaM tahA musAvAyassa vi bhANiyadhvaM / evaM + adiNNAdANassa vi| evaM thUlagassa mehuNassa vi| thUlagassa pariggahassa vi jAva ahavA kareMtaM NANujANai kaaysaa| 6. [pra. ] bhagavan ! jisa zramaNopAsaka ne pahale sthUla mRSAvAda kA pratyAkhyAna nahIM kiyA, kintu OM pIche vaha sthUla mRSAvAda (asatya) kA pratyAkhyAna karatA huA kyA karatA hai ? [u. ] gautama ! jisa prakAra prANAtipAta (atIta ke pratikramaNa, vartamAna ke saMvara aura bhaviSya ke pratyAkhyAna; yoM trikAla) ke viSaya meM kula 49 x 3 = 147 (eka sau saiMtAlIsa) bhaMga kahe haiM, usI prakAra mRSAvAda ke sambandha meM bhI eka sau saiMtAlIsa bhaMga kahane caahie| isI prakAra sthUla adattAdAna ke ka viSaya meM, sthUla maithuna ke viSaya meM evaM sthUla parigraha ke viSaya meM bhI pUrvavat pratyeka ke eka sau + saiMtAlIsa-eka sau saiMtAlIsa traikAlika bhaMga jAnanA cAhie; yAvat-'athavA pApa karate hue kA ke anumodana nahIM karatA, kAyA se; yahA~ taka kahanA caahie| 6. (Q.) Bhante ! If a shravak has not initially renounced gross falsehood (mrishavaad) what does he do when he renounces the same later ? 95955555555555555555555555555555555555555 ))) | bhagavatI sUtra (3) (112) Bhagavati Sutra (3) B9 ) phradha995Wan 555555555

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1 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 595555552 [Ans.] Like the 147 alternative combinations ( 49 of censuring, 49 of refraining and 49 of renouncing) mentioned in context of killing, 147 alternatives should also be stated in context of falsehood (mrishavaad). In the same way 147 alternative combinations each should also be mentioned in context of gross stealing (adattadaan), gross libido (maithun) and gross possession (parigraha ) up to 'does not attest others doing (the act of killing) by body.' vivecana : tIna karaNa haiM-karanA, karAnA aura anumodana karanA, tathA tIna yoga haiM-mana, vacana aura kAyA / inake saMyoga se vikalpa nau aura bhaMga unacAsa hote haiN| unakA varNana kiyA jA cukA hai| bhUtakAla ke pratikramaNa, vartamAnakAla ke saMvara aura bhaviSya ke lie pratyAkhyAna kI pratijJA, isa prakAra tInoM kAla kI apekSA 49 bhaMgoM ko 3 se guNA karane para 147 bhaMga hote haiN| ye sthUlaprANAtipAta-viSayaka hue| isI prakAra sthUla mRSAvAda, sthUla adattAdAna, sthUla maithuna aura sthUla parigraha, ina pratyeka ke 147 bhaMga hote haiN| yoM pA~coM aNuvratoM ke kula bhaMga 147 x 5 = 735 hote haiN| zrAvaka ina 49 bhaMgoM meM se kisI bhaMga se yathAzakti pratikramaNa, saMvara yA pratyAkhyAna kara sakatA hai| tIna karaNa tIna yoga se saMvara yA pratyAkhyAnAdi zrAvaka pratimA svIkAra kiyA huA zrAvaka kara sakatA hai athavA saMthArA kiyA huA zrAvaka tIna karaNa tIna yoga (9 koTi) bhaMga kA ArAdhaka hai| (vRtti, patrAMka 370 371 ) Elaboration-Three karans (methods) are -- to do, to induce others to do, and to attest others doing. Three yogas (means) are mind, speech, phra and body. There are nine primary and forty-nine secondary alternative combinations of these detailed as aforesaid. When applied to censure (pratikraman), refraining (samvar) and renouncing (pratyakhyan) of acts of gross killing in three sections of time (past, present and future) the total number of alternative combinations becomes (3x49) 147. In the same way there are 147 alternative combinations each for gross falsehood (mrishavaad), gross stealing (adattadaan ), gross libido (maithun) and gross possession (parigraha). Thus there are 147 x 5 = 735 alternative combinations for the five minor vows meant for shravak (Jain laity ). A shravak can choose any of the 49 combinations depending on his capacity. Only a shravak who is capable of accepting shravak pratima (special resolves meant for a lay follower) can stick to the ideal combinations of all three methods by all three means. (Vritti, leaf 370-371) AjIvikopAsaka aura zramaNopAsakoM kA AcAra bheda COMPARATIVE CONDUCT OF FOLLOWERS OF AJIVAK AND SHRAMAN 7. ee khalu erisagA samaNovAsagA bhavaMti, no khalu erisagA AjIviyovAsagA bhavaMti / 7. (ukta svarUpa vAle) zramaNopAsaka aise hote haiM, kintu AjIvikopAsaka aise nahIM hote / aSTama zataka : paMcama uddezaka ( 113 ) phaphaphaphaphaphaphaphaphaphaphaphaphapha Eighth Shatak: Fifth Lesson * 5 5 5 55 55 5 5 5 5 5 5 595555 55955555555555595555555955555552 Wan Wan Wan phra Wan

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) ))) ) )) ) ) ) ) ) ) 9555555555555555555555555555555555558 7. The followers of Shramans are like aforesaid but those of Ajivaks are not like that. 8. AjIviyasamayassa NaM ayamaDhe paNNatte-akkhINapaDibhoiNo sabve sattA, se haMtA, chettA, bhettA, luMpittA, viluMpittA, uddavaittA, aahaarmaahaareNti| 8. AjIvika (gozAlaka) ke siddhAnta kA yaha artha (sAra) hai ki samasta jIva akSINaparibhojI (sacittAhArI) hote haiN| isalie ve (lakar3I Adi se) pITakara, (talavAra Adi se) kATakara, (zUla Adi se) bhedana karake, (paMkha Adi ko) katara (lupta) kara, (camar3I Adi ko) utArakara (vilupta karake) aura vinaSTa karake khAte haiN| 8. The Ajivak doctrine says that all beings subsist on living organism (of some kind). That is why they beat, cut, pierce, shear, peel and even kill to acquire their food. 9. tattha khalu ime duvAlasa AjIviyovAsagA bhavaMti, taM jahA-tAle 1 tAlapalaMbe 2 ubihe 3 saMvihe 4 avavihe 5 udae 6 nAmudae 7 Nammadae 8 aNuvAlae 9 saMkhavAlae 10 ayaMbule 11 __ kAyarae 12 / 9. aisI sthiti (saMsAra ke samasta jIva asaMyata aura hiMsAdidoSaparAyaNa haiM, aisI paristhiti) meM OM AjIvaka mata meM ye bAraha AjIvikopAsaka haiM-(1) tAla, (2) tAlapralamba, (3) udvidha, (4) saMvidha, + (5) avavidha (6) udaya, (7) nAmodaya, (8) narmodaya, (9) anupAlaka, (10) zaMkhapAlaka, (11) - ayambula, aura (12) kaatrk| 9. Under these conditions (that all beings in this world are unrestrained and indulge in the sin of violence) there are twelve sects of followers of the Ajivak doctrine-(1) Taal, (2) Taal-pralamb, (3) Udvidh, (4) Samvidh, (5) Avavidh, (6) Udaya, (7) Naamodaya, (8) Narmodaya, (9) Anupaalak, (10) Shankhapaalak, (11) Ayambul, and (12) Kaatarak. 10. iccete duvAlasa AjIviyovAsagA arahaMtadevatAgA ammA-piusussUsagA; paMcaphalapaDikkaMtA, taM jahA-uMbarehi, vaDehiM, borehiM, satarehiM, pilakkhUhiM; palaMDu-lhasaNa-kaMda-mUlavivajjagA; aNillaMchiehiM aNakkabhinnehiM goNehi tasapANavivajjiehiM cittehiM vittiM kappemANe vihrNti| 10. isa prakAra ye bAraha AjIvikopAsaka haiN| inakA deva arahaMta (svamata-kalpanA se gozAlaka arhat) hai| ve mAtA-pitA kI sevA-zuzrUSA karate haiN| ve pA~ca prakAra ke phala nahIM khAte / ve isa prakAra-udumbara (gullara) ke phala, var3a ke phala, bora, sayarI (zatAparI) ke phala, pIpala phala tathA pyAja (palANDu), lahasuna, kandamUla ke tyAgI hote haiM tathA aniAchita (vadhiyA na kiye hue), aura nAka nahIM nAthe hue bailoM se, trasa prANI kI hiMsA se rahita vyApAra dvArA AjIvikA karate haiN| 5 10. Thus there are twelve aforesaid sects of followers of the Ajivak si doctrine (Ajivakopasak). Their deity is an Arhant (a self-proclaimed Wan 554)))))))))))))))555555555555555555) )) ))) )) )) )) ) )) ))) bhagavatI sUtra (3) (114) Bhagavati Sutra (3) Wan )

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***** i omniscient named Goshalak). They serve their parents. They do not eat five types of fruits - Udumbar fruit ( Gular, Ficus glomerata), Banyan 5 fruit, berries, Satari fruit (Shatavari; wild asparagus ), and Pipal fruit 5 ( long pepper). They also do not eat onion, garlic and other roots. They earn their livelihood with the help of bulls that have neither been castrated nor had their nose pierced and through trades involving no harm to mobile beings. iccete samaNovAsagA sukkA sukkAbhijAtIyA bhavittA kAlamAse kAlaM kiccA annayaresu devaloesa devattA uvavattAro bhavati / 11. 'ee vi tAva evaM inchaMti, kimaMga puNa je ime samaNovAsagA bhavaMti ?' jesiM no kappaMti imAI paNNarasa kammAdANAI sayaM karettae vA kAravettae vA kareMtaM vA annaM na samaNujANettae, taM phra jahA - iMgAlakamme, vaNakamme, sADIkamme, bhADIkamme, phoDIkamme, daMtavANijje, lakkhavANijje, Wan kesavANijje, rasavANije, visavANije jaMtapIlaNakamme, nillaMchaNakamme, davaggidAvaNayA sara - dahatalAgaparisosaNayA asaiposaNayA / 11. jaba ina AjIvikopAsakoM ko yaha abhISTa hai, hI kyA ? (kyoMki unhoMne to viziSTatara deva, guru aura dharma kA Azraya liyA hai !) jo zramaNopAsaka hote haiM, unake lie ye pandraha karmAdAna svayaM karanA, dUsaroM se karAnA, aura karate hue kA anumodana karanA kalpanIya (ucita) nahIM hai| ve karmAdAna isa prakAra haiM- ( 1 ) aMgArakarma, (2) vanakarma, (3) zAkaTikakarma, (4) bhATIkarma, (5) sphoTakakarma, (6) dantavANijya, (7) lAkSAvANijya, (8) keza vANijya, (9) rasavANijya, (10) viSavANijya, (11) yaMtrapIDanakarma, (12) nirlAMchanakarma, (13) dAvAgnidApanatA, (14) saro- hada - taDAgazoSaNatA, (15) asatIpoSaNatA / phira jo zramaNopAsaka haiM, unakA to kahanA ye zramaNopAsaka zukla (pavitra), zuklAbhijAta ( pavitra kulotpanna) hokara kAla (maraNa) ke samaya mRtyu prApta karake kinhIM devalokoM meM devarUpa se utpanna hote haiN| ( 115 ) 11. When even these followers of Ajivak doctrine stick to this (noninjury to mobile beings), what to say of the followers of Shramans (because they follow loftier deity, guru and religion). For the Shramanopasaks it is prohibited to do, to induce others to do and attest others doing the following fifteen trades or professions--(1) Angaar karma (trade using fire ), ( 2 ) Vana karma (trade connected with forest), ( 3 ) Shakati karma (trade related to vehicles ), ( 4 ) Bhaati karma 5 (transport trade), (5) Sfota karma (digging work), (6) Danta vanijya (trading in teeth, bone and skin), (7) Laksha vanijya ( Shelac trade ), (8) Kesh vanijya (trading in hair including wool), (9) Rasa vanijya (trading of drinks and beverages), (10) Vish vanijya (trading of drugs and aSTama zataka : paMcama uddezaka 2 454 45 46 455555555955555 565 55955 5 5 5 5 5 55 55 5 5 5 5552 Wan Eighth Shatak: Fifth Lesson phaphaphaphaphaphaphaphaphaphapha phra

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pha 5 phala phra Wan toxins ), ( 11 ) Yantrapidan karma (mechanical crushing industry including oil press ), (12) Nirlanchhan karma (castration activity), 5 (13) Davagnidapanata (causing forest fire ), ( 14 ) Saro-hrid-tadaag shoshanata (removing water from water bodies including lakes, ponds, and pools), and ( 15 ) Asatiposhanata ( immoral traffic of women). These Shramanopasaks become pure and join a pious family (embrace asceticism). At the end of their life-span they die and 5 reincarnate as divine beings in some divine realm. Wan pha 5 vivecana - AjIvikoM kA AcAra - gozAlaka maMkhalIputra ke ziSya zrAvaka AjIvikopAsaka kahalAte haiN| gozAlaka ke samaya meM usake tAla, tAlapralamba Adi bAraha viziSTa upAsaka the / ve udumbara Adi kucha phala nahIM khAte the| jina bailoM ko badhiyA nahIM kiyA gayA hai, aura nAka nAthA nahIM gayA hai, unase ahiMsaka DhaMga se vyApAra Wan karake ve jIvikA calAte the| 5 zramaNopAsakoM kI vizeSatA - pUrvokta 49 bhaMgoM meM se yatheccha bhaMgoM dvArA zramaNopAsaka apane vrata, niyama, 5 saMvara, tyAga, pratyAkhyAna Adi grahaNa karate haiM, jabaki AjIvikopAsaka isa prakAra se hiMsA Adi kA tyAga nahIM karate, na hI ve karmAdAna rUpa pApajanaka vyavasAyoM kA tyAga karate haiM; zramaNopAsaka to ina 15 karmAdAnoM kA sarvathA tyAga karatA hai, vaha ina hiMsAdimUlaka vyavasAyoM ko apanA hI nahIM sktaa| yahI kAraNa hai ki aisA zramaNopAsaka cAra prakAra ke devalokoM meM se kisI eka devaloka meM utpanna hotA hai; kyoMki vaha jIvana aura 5 vikA donoM se pavitra, zuddha aura niSpApa hotA hai, aura use viziSTa deva, guru, dharma kI prApti hotI hai / ( vRtti, patrAMka 371-372) pandraha karmAdAna ke sambandha meM vistRta varNana evaM citra upAsaka dazA, adhyayana 1 pRSTha 42-45 taka dekheN| Elaboration-The lay disciples of Mankhaliputra Goshalak are called Ajivikopasak. Including Taal and Taal Pralamb there were twelve important contemporary disciples of Goshalak. They avoided eating some fruits including Udumbar. They earned their living by non-violent professions and employed only those bulls (or animals) that were not castrated or fixed with halter-pins. Qualities of Shramanopasaks-The Shramanopasaks accept vows, codes, restraints, renouncement and other resolves employing chosen alternative combinations from the aforesaid 49 methods and means. But the Ajivikopasaks neither abandon violence so comprehensively nor do they abandon sinful trades and professions that entail bondage of karmas. Shramanopasaks have to renounce the aforesaid 15 bondage 5 inviting trades completely; they cannot indulge in any of these trades. That is the reason that such a Shramanopasak reincarnates in any one of the four classes of divine realms. This is because he is pious, pure and sinless in context of both-way of life and means of subsistence; also he qualifies to avail a lofty Lord, guru and religion. (Vritti, leaf 371-72) Bhagavati Sutra (3) bhagavatI sUtra ( 3 ) (116) pimimittmi*************************tttt Wan

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For detailed description and illustrations about fifteen sources of karmic bondage see Illustrated Upaasak Dashanga Sutra, Chapter 1, pp.42-45. devalokoM ke cAra prakAra FOUR KINDS OF DIVINE REALMS 12. [pra. ] kaivihA NaM bhaMte ! devalogA paNNattA ? [ u. ] goyamA ! cauvvihA devalogA paNNattA, taM jahA- bhvnnvaasi-vaannmNtr-jois-vemaanniyaa| sevaM bhaMte ! sevaM bhaMte ! tti0| // aTThamasae : paMcamo uddesao samatto // 12. [pra. ] bhagavan ! devaloka kitane prakAra ke haiM ? [u. ] gautama ! devaloka cAra prakAra ke haiN| yathA-bhavanavAsI, vANavyantara, jyotiSI aura vaimaanik| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara gautama svAmI yAvat vicarate haiN| // aSTama zataka : paMcama uddezaka samApta // 12. (Q.) Bhante ! How many types of divine realms are there? [Ans.] Gautam ! There are four types of divine realms-Bhavan-vaasi (abode dwelling), Vanavyantar (interstitial), Jyotishk (stellar) and Vaimanik (celestial-vehicular). "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. Wan 555555))))))))))))))))))))))))))) END OF THE FIFTH LESSON OF THE EIGHTH CHAPTER * | aSTama zataka : paMcama uddezaka (117) Eighth Shatak: Fifth Lesson 155555555555555555555555555558

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27 95 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55955 5 5 52 EIGHTH SHATAK (Chapter Eight ) : SIXTH LESSON : PRASUK (FAULT-FREE) chaTTho uddesao : 'phAsugaM' aSTama zataka : chaThA uddezaka : prAsuka AhAra- dAna kA phala BENEFITS OF FOOD DONATION 1. [ pra.] samaNovAsagassa NaM bhaMte ! tahArUvaM samaNaM vA mAhaNaM vA phAsuesaNijjeNaM asaNa- pANakhAima - sAimeNaM paDilA bhemANassa kiM kajjati ? [u. ] goyamA ! egaMtaso se nijjarA kajjai, natthi ya se pAve kamme kajjati / 1 . [ pra. ] bhagavan ! tathArUpa ( zramaNa ke veza tathA tadanukUla guNoM se sampanna ) zramaNa athavA mAhana ( ahiMsAvratI ) ko prAsuka evaM eSaNIya azana, pAna, khAdima aura svAdima AhAra dvArA pratilAbhita karane vAle zramaNopAsaka ko kisa phala kI prApti hotI hai ? [u. ] gautama ! vaha ( aisA karake) ekAnta rUpa se nirjarA karatA hai; usake pApakarma nahIM hotA / 1. [Q.] What benefit does a Shramanopasak derive by offering faultfree and acceptable ashan, paan, khadya, svadya ahaar (staple food, liquids, general food, and savoury food) to an ascetic conforming to the description in Agams (tatharupa Shraman) or one who has taken the vow of non-violence (Mahan ) ? [Ans.] Gautam! By doing so he exclusively sheds karmas; he does not acquire demeritorious karmas (paap karma). 2. [ pra.] samaNovAsagassa NaM bhaMte ! tahArUvaM samaNaM vA mAhaNaM vA aphAsueNaM aNesaNijjeNaM asaNa- pANa jAva paDilA bhemANassa kiM kajjai ? [u.] goyamA ! bahutariyA se nijjarA kajjai, appatarAe se pAve kamme kajjai / phra 2. [ pra. ] bhagavan ! tathArUpa zramaNa yA mAhana ko aprAsuka evaM aneSaNIya AhAra dvArA pratilAbhita karate hue zramaNopAsaka ko kisa phala kI prApti hotI hai ? [u. ] gautama ! usake bahuta nirjarA hotI hai, aura alpatara pApakarma hotA hai / 2. [Q.] What benefit does a Shramanopasak derive by offering faulty and unacceptable staple food, liquids and so on up to ... savoury food to an ascetic conforming to the description in Agams (tatharupa Shraman) or one who has taken the vow of non-violence (Mahan ) ? bhagavatI sUtra (3) [Ans.] Gautam ! By doing so he sheds much karmas and acquires very little demeritorious karmas (paap karma). ( 118 ) Bhagavati Sutra (3) hhhhh phra Wan 5 Wan Wan phra Wan

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raoru- DU tathArUpa zramaNako nirdoSa AhAra tathArUpa asayata avirata yamANA ko nidoSa dUSita AhAra nathArUpa zramaNa ko dUSita AhAra ekAnta pApa Jain Education international bahuta nirjarA alya pApa ekAnta nirjarA sacitta jala FOR Private nirgantha kI ArAdhakatA Perso mujhe turanta gurudeva ke pAsa jAkara isakA prAyazcita lenA hai| o bhala sadhaira ke nIce cATAra geTa AlocanA ke lie guru ke pAsa jAte hae rAste meM Akasmika mRtyu| bhAva se zuddhatA ke kAraNa ArAdhaka TRILOK:

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0555555555555555555555555555555555559 Illustration No. 7 citra-paricaya 7 AhAra dAna kA phala tathArUpa zramaNa-jo bAhya aura Abhyantara rUpa se sAdhu hai, sAdhu ke yogya vastra-pAtra Adi dhAraNa kiye huye hai aura cAritrAdi guNa yukta hai, aise zramaNa ko zrAvaka nirdoSa AhArAdi kA dAna detA hai to ekAnta nirjarA karatA hai| zramaNa AcAravaMta hai para AhArAdi meM koI doSa hai, aise dAna dene vAle zrAvaka ko nirjarA to hotI hai, magara thor3A pApa kA baMdha bhI hotA hai aura asaMyata, avirata-tathArUpa-arthAt anyatIrthika jo pApa karmoM ke nirodha aura pratyAkhyAna se rahita haiM unheM koI bhI vastu kA dAna dene vAle zrAvaka ko ekAMta pApa kA baMdha hotA hai, aisA bhagavAna pharamAte haiN| nirgrantha kI ArAdhakatA kisI sAdhaka se agara koI pApa-doSa ho gayA ho aura vaha usakA prAyazcitta lene kI bhAvanA se apane guru ke pAsa jAne ke liye agrasara hotA hai| kisI kAraNavaza rAste meM usakI mRtyu ho jAtI hai to bhI vaha ArAdhaka kahalAtA hai| usane prAyazcitta liyA nahIM parantu usakI bhAvanA prAyazcitta lene kI thI, isalie vaha virAdhaka nahIM ArAdhaka hotA hai| -zataka 8, u. 6, sUtra 1-7 FRUITS OF FOOD DONATION Tatharupa Shraman - By offering fault-free and acceptable food to an ascetic in prescribed garb and endowed with spirituality and other attributes like right conduct the donor exclusively sheds karmas. If the ascetic follows right conduct but the food is faulty then the donor does shed karmas but he also acquires some demerit-karmas. However, if donor gives to an indisciplined monk including a heretic in some other garb, he exclusively acquires demerit-karmas. This is what the Lord says. 41 451 STEADFASTNESS OF ASCETICS When an ascetic after appraisal of his fault proceeds to his guru to perform atonement but before he reaches his destination he dies on the way he is still called steadfast. Although he has not performed atonement he had the intention to do so, therefore he is called steadfast and not faltering in conduct. - Shatak-8, lesson-6, Sutra-1-7 095))))))))))55555555555555555

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195955555555555555555555)))))))) ) ) )) ))) )) ) ) i ) ) ) ) i 3. [pra. ] samaNovAsagassa NaM bhaMte ! tahArUvaM assaMjayaavirayapaDihayapaccakkhAyapAvakammaM phAsueNa vA aphAsueNa vA esaNijjeNa vA aNesaNijjeNa vA asaNa-pANa jAva kiM kajjai ? _[u. ] goyamA ! egaMtaso se pAve kamme kajjai, natthi se kAI nijjarA kjji| 3. [pra. ] bhagavan ! tathArUpa asaMyata, avirata, pApakarmoM kA jisane nirodha aura pratyAkhyAna nahIM kiyA; use prAsuka yA aprAsuka, eSaNIya yA aneSaNIya azana-pAnAdi dvArA pratilAbhita karate hue zramaNopAsaka ko kyA phala prApta hotA hai ? [ u. ] gautama ! use ekAnta pApakarma hotA hai, kisI prakAra kI nirjarA nahIM hotii| 3. IQ.) What benefit does a Shramanopasak derive by offering faultfree or faulty and acceptable or unacceptable staple food, liquids ... and so on up to ... savoury food to one who is undisciplined and unrestrained and who has neither abandoned nor renounced sinful activity (as described in Agams)? (Ans.] Gautam ! By doing so he exclusively acquires demeritorious karmas (paap karma) and sheds no karmas at all. vivecana : 'tathArUpa' kA Azaya-pahale OM / 'tathArUpa' kA Azaya hai-jainAgamoM meM varNita zramaNa ke veza aura cAritrAdi zramaNaguNoM se yukt| tathA tIsare sUtra meM asaMyata, avirata Adi vizeSaNoM se yukta 'tathArUpa' zabda kA Azaya yaha hai ki usa usa anyatIrthika veSa se yukta yogI, saMnyAsI, bAbA Adi, pApakarmoM ke nirodha aura pratyAkhyAna se rahita hai| ____ paDilAbhemANassa' zabda gurubuddhi se mokSalAbha kI dRSTi se dAna dene ke phala kA sUcaka hai| abhAvagrasta, pIr3ita, duHkhita, rogagrasta yA anukampanIya (dayanIya) vyakti yA apane pArivArika, sAmAjika janoM ko aucityAdi rUpa meM dene meM 'paDilAbhe' zabda nahIM AtA, apitu vahA~ 'dalayai' yA 'dalejjA' zabda AtA hai| tAtparya yaha hai ki anukampApAtra ko dAna dene yA aucityadAna Adi ke sambandha meM nirjarA kI apekSA yahA~ cintana nahIM / kiyA jAtA, apitu puNyalAbha kA vizeSa rUpa se vicAra kiyA jAtA hai| prAsuka aura aprAsuka kA artha sAmAnyatayA nirjIva (acitta) aura sajIva (scitt)| eSaNIya kA artha hai-- / AhAra sambandhI udgamAdi doSoM se rahita-nirdoSa aura anessnniiy-dossyukt-sdoss| ___'bahuta nirjarA, alpatara pApa' kA Azaya-aneSaNIya AhAra dene meM bahuta nirjarA-alpatara pApa kA yahA~ Azaya hai kisI vizeSa viSama paristhiti meM zramaNa ko aneSaNIya AhAra lenA par3e aura zramaNopAsaka ko bhI unakI jIvanarakSA hetu denA par3e (isa doSa-sevana kA prAyazcitta lene kI bhAvanA rakhate hue) to usa paristhiti meM 4 vivekI zrAvaka kA 'bahuta nirjarA aura alpa pApa' hotA hai| (abhayadevavRtti, patrAMka 373) Elaboration--Tatharupa-In the first two aphorisms this means conforming to the description of code of conduct and dress as described in 6 Jain Agams. In the third one due to the additional adjectives Fundisciplined and unrestrained it means members of various heretic Fi sects who do not renounce, such as yogi, sanyasi, baba, etc. )) )) ) )) nAnAgamanAnAnAgAgAga )) )) ))) dddm 855555555 | aSTama zataka: chaTA uddezaka (119) Eighth Shatak: Sixth Lesson 3555555555555555555555555555555555558

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) ) ) ) )) )) )) )) eWan 5555555555555555555555555))))))))))))))) 35555555555555555555555555555555555558 41 Padilaabhemanassa' means the fruits or benefits gained through 15 $ charity based on the teachers advise or that given with the intent of 4 gaining liberation. It is not traditionally used for the acts of charity to the destitute, tormented, miserable, ailing and pitiable or to relatives 15 and any other social charity. For such acts the term in use is 'dalayai' or $ dalejja'. This indicates that here the discussion is not about the charity out of compassion or to the deserving, but specifically about the charity pointedly given to gain meritorious karmas. Prasuk means non-living or not infested with living organism and aprasuk means living or infested with living organism. Eshaniya means free of various prescribed faults related to alms-collection by an ascetic and aneshaniya means with those faults. Much shedding and little acquisition by giving faulty food here describes some emergency when an ascetic is forced to accept such faulty food and the donor too has to give in order to save his life. And he gives it with the feeling of atonement for the act. Then in such situation he sheds much karmas and acquires little. (Vritti, leaf 373) piNDa-pAtra Adi kI upabhoga-maryAdA LIMITATIONS OF USE 4. [1] niggaMthaM ca NaM gAhAvaikulaM piMDavAyapaDiyAe aNuppavidvaM kei dohiM piMDehiM uvanimaMtejjAegaM Auso ! appaNA bhuMjAhi, egaM therANaM dalayAhi, se ya taM piMDaM paDiggAhejjA, therA ya se 5 OM aNugavesiyavyA siyA, jattheva aNugavesamANe there pAsijjA tatthevA'NuppadAyabve siyA, no ceva NaM aNugavesamANe there pAsijjA taM no appaNA bhuMjejjA, no annesiM dAvae, egaMte aNAvAe acitte bahuphAsue : OM thaMDile paDilehettA, pamajjittA pariTThAvetavye siyaa| 4. [1] gRhastha ke ghara meM AhAra grahaNa karane kI buddhi se praviSTa nirgrantha ko koI gRhastha do piNDa (khAdya padArtha) grahaNa karane ke lie upanimaMtraNa kare-'AyuSman zramaNa ! ina do piNDoM (do laDDU, do . 5 roTI yA do anya khAdya padArthoM) meM se eka piNDa Apa svayaM khAnA aura dUsarA piNDa sthavira muniyoM ko , denaa|' (isa para) vaha nirgrantha zramaNa una donoM piNDoM ko grahaNa kara le aura (sthAna para Akara) sthaviroM U kI gaveSaNA kre| gaveSaNA karane para una sthavira muniyoM ko jahA~ dekhe, vahIM vaha piNDa unheM de de| yadi gaveSaNA karane para bhI sthavira muni kahIM na dikhAI deM (mileM) to vaha piNDa svayaM na khAe aura na hI // dUsare kisI zramaNa ko de, kintu ekAnta, anApAta (jahA~ AvAgamana na ho), acitta yA bahuprAsuka sthaNDila bhUmi kA pratilekhana evaM pramArjana karake vahA~ usa piNDa ko paraTha de| (pariSThApana vidhi ke sambandha meM uttarAdhyayanaMsatra, a. 24, gA.1 se 3 taka meM vistArapUrNa kathana hai|) 4. [1] Suppose an ascetic comes to a householder to seek alms and the i householder offers him two units of some food (two loaves of bread, two )) )) ) )) ))) )) ) ka) | bhagavatI sUtra (3) (120) Bhagavati Sutra (3) | Shan $$$$$$$$ $$$$$ $$$$$ $$$$$$$$$$$$$ $ 55 5s

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1555555555555555555 ) pieces of sweet, etc.) with a request-"O long-lived Shraman ! Out of these two units please consume one yourself and give the other to some senior ascetic (sthavir)." The ascetic should accept the units and (on : returning to his place of stay) look for some senior ascetic. If he finds one he should at once give one unit to him. However, if he does not find a senior ascetic he should neither consume that extra unit himself nor give it to any other ascetic. Instead he should find some secluded, safe, germfree and appropriate spot; clean and wipe the spot, and dump that unit 4 of food there. (Regarding the procedure of dumping refer to Uttaradhyayan Sutra, Chapter 24, verses 1-3) 4. [ 2 ] niggaMthaM ca NaM gAhAvaikulaM piMDavAyapaDiyAe aNuppaviTu keti tihiM piMDehiM uvanimaMtejjAegaM Auso ! appaNA bhuMjAhi, do therANaM dalayAhi, se ya te paDiggAhejjA, therA ya se aNugaveseyavvA, sesaM taM ceva jAva pariTThAveyave siyaa| 4. [ 2 ] gRhastha ke ghara meM AhAra grahaNa karane ke vicAra se praviSTa nirgrantha ko koI gRhastha tIna piNDa grahaNa karane ke lie upanimaMtraNa kare-'AyuSman zramaNa ! (ina tInoM meM se) eka piNDa Apa svayaM khAnA aura (zeSa) do piNDa sthavira zramaNoM ko denaa| (isa para) vaha nirgrantha una tInoM piNDoM ko grahaNa kara le| tatpazcAt vaha sthaviroM kI gaveSaNA kre| gaveSaNA karane para jahA~ una sthaviroM ko dekhe, vahIM unheM ve donoM piNDa de de| gaveSaNA karane para bhI ve kahIM dikhAI na deM to zeSa varNana pUrvavat kahanA cAhie, yAvat svayaM na khAe, pariSThApana kre| 4. [2] Suppose an ascetic comes to a householder to seek alms and the householder offers him three units of some food with a request-"O longlived Shraman ! Out of these three units please consume one yourself and give the other two to some senior ascetic (sthavir)." The ascetic should accept the three units and (on returning to his place of stay) look for some senior ascetic. If he finds one he should at once give two units to him. However, if he does not find a senior ascetic ... and so on up to ... and dump that unit of food there. 4. [ 3 ] evaM jAva dasahiM piMDehiM uvanimaMtejjA, navaraM egaM Auso ! appaNA bhuMjAhi, nava therANaM dalayAhi, sesaM taM ceva jAva pariTThAvetabbe siyaa| ___4. [ 3 ] isI prakAra gRhastha ke ghara meM praviSTa nirgrantha ko yAvat dasa piNDoM ko grahaNa karane ke lie koI gRhastha upanimaMtraNa de -'AyuSman zramaNa ! inameM se eka piNDa Apa svayaM khAnA aura zeSa nau piNDa sthaviroM ko denA;' ityAdi saba varNana pUrvavat jAnanA; yAvat pariSThApana kare (paraTha de)| 4. [3] Also, suppose an ascetic comes to a householder ... and so on up to ... ten units of some food with a request-"O long-lived Shraman ! Out aSTama zataka : chaThA uddezaka (121) Eighth Shatak: Sixth Lesson

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) ))) )) )) )) ))) )) 15 of these ten units please consume one yourself and give the other nine to Wan some senior ascetic (sthavir)." ... and so on up to ... and dump that unit ___of food there. OM 5. niggaMthaM ca NaM gAhAvai jAva kei dohiM paDiggahehiM uvanimaMtejjA-egaM Auso ! appaNA paribhuMjAhi, ega therANaM dalayAhi, se ya taM paDiggAhejjA, taheva jAva taM no appaNA pari jejjA, no Wan anesiM daave| sesaM taM ceva jAva pariTThAveyavye siyaa| evaM jAva dasahiM pddigghehiN| 5. nirgrantha yAvat gRhapati-kula meM praveza kare aura koI gRhastha use do pAtra grahaNa karane ke lie upanimaMtraNa kare-'AyuSmana zramaNa ! (ina donoM meM se) eka pAtra kA Apa svayaM upayoga karanA aura * dUsarA pAtra sthaviroM ko de denaa|' isa para vaha nirgrantha una donoM pAtroM ko grahaNa kara le| zeSa sArA varNana + pUrvavat kahanA cAhie, yAvat usa pAtra kA na to svayaM upayoga kare aura na dUsare sAdhuoM ko de; yAvat ma use paraTha de| isI prakAra tIna, cAra yAvat dasa pAtra taka kA kathana pUrvokta piNDa ke samAna kahanA caahie| 5. Suppose an ascetic comes to a householder to seek alms and the $ householder offers him two bowls with a request-"O long-lived Shraman ! Out of these two bowls please use one yourself and give the 4 other one to some senior ascetic (sthavir)." The ascetic should accept the 4 three units ... and so on up to ... he should neither use that extra unit it himself nor give it to any other ascetic. ... and so on up to ... and that bowl there. In the same way aforesaid statements about units of food should be repeated for three, four ... and so on up to ... ten bowls. OM 6. evaM jahA paDiggahavattavvayA bhaNiyA evaM gocchaga-rayaharaNa-colapaTTaga-kaMvala-laTThI-saMthAraga- 5 vattavvayA ya bhANiyavA jAva dasahiM saMthAraehiM uvanimaMtejA jAva pariTThAveyave siyaa| 6. jisa prakAra pAtra ke sambandha meM vaktavyatA kahI, usI prakAra gucchaka (pUMjanI), rajoharaNa, colapaTTaka, kambala, lAThI (daNDa) aura saMstAraka (bichaunA yA bichAne kA lambA Asana-saMthAriyA) kI + vaktavyatA kahanI cAhie, yAvat dasa saMstAraka grahaNa karane ke lie upanimaMtraNa kare, yAvat paraTha de ma (yahA~ taka sArA pATha kahanA caahie)| ___6. The aforesaid statement about bowl should be repeated for 4 Guchchhak (a piece of cloth meant for wiping pots), Rajoharan (asceticWan broom), Cholapattak (a piece of cloth), blanket, staff, and bed or bed sheet ... and so on up to ... offers him ten beds ... and so on up to ... 2 dump there. 4555555555))))))))))))))))55555555555 ))) ) ) )) )) )) ))) 5 bhagavatI sUtra (3) (122) Bhagavati Sutra (3) 9 Ya Ya %%%%% %%% %%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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55555555555555555555555555 )) ))) )) ) ))) )) EFFFFFFFFFFFFhhhhhhhhhhhhhhhhhh ke nirgrantha-nirgranthI kI ArAdhakatA STEADFASTNESS OF ASCETICS 7. [pra. 1 ] niggaMtheNa ya gAhAvaikulaM piMDavAyapaDiyAe pavidveNaM annayare akiccaTThANe paDisevie, fa tassa NaM evaM bhavati-iheva tAva ahaM eyassa ThANassa Aloemi paDikkamAmi niMdAmi garihAmi viuTTAmi visohemi akaraNayAe adabhuTTemi, ahArihaM pAyacchittaM tavokamma paDivajjAmi, tao pacchA therANaM aMtiyaM + AloessAmi jAva tavokammaM pddivjjissaami| se ya saMpaTThie, asaMpatte, therA ya puvAmeva amuhA siyA, se maNaM bhaMte ! kiM ArAhae virAhae ? [u. ] goyamA ! ArAhae, no viraahe| ma 7. [pra. 1 ] gRhastha ke ghara AhAra grahaNa karane kI buddhi se praviSTa nirgrantha dvArA kisI akRtya meM doSarUpa kisI akArya) sthAna kA pratisevana (doSa-sevana) ho gayA ho aura tatkSaNa usake # mana meM aisA vicAra ho ki prathama maiM yahIM isa akRtya sthAna kI AlocanA, pratikramaNa, Atma-nindA ma (pazcAttApa) aura gardA karU~; usake anubandha kA chedana karU~, isa (pApa-doSa se) vizuddha banU~, punaH aisA 2 akRtya na karane ke lie pratijJAbaddha hoU~; aura yathocita prAyazcittarUpa tapaHkarma svIkAra kara luuN| / tatpazcAt sthaviroM ke pAsa jAkara AlocanA karU~gA, yAvat prAyazcittarUpa tapaHkarma svIkAra kara luuNgaa| (aisA vicAra kara) vaha nirgrantha, sthavira muniyoM ke pAsa jAne ke lie ravAnA huA; kintu sthavira muniyoM # ke pAsa pahu~cane se pahale hI ve sthavira (vAtAdi doSa ke prakopa se) mUka ho jAe~ (bola na sakeM arthAt ke prAyazcitta na de sakeM) to he bhagavan ! vaha nirgrantha ArAdhaka hai yA virAdhaka hai ? 2 [u. ] gautama ! vaha (nirgrantha) ArAdhaka hai, virAdhaka nhiiN| 7. [Q. 1] Bhante ! Suppose a nirgranth (a male ascetic) goes to a householder to beg alms and falls victim to a lapse (transgression of F basic code of conduct). He at once becomes aware of his fault and thinks F - 'First of ali, right at this spot, I should appraise my action (alochana), & critically review it (pratikraman), self-censure (atma-ninda) and ondemn (garha) it; shear the acquired bondage, free myself of the fault, take a vow not to repeat such fault in future, and court suitable penance for atonement. Then I should proceed to senior ascetics, appraise my action (alochana) ... and so on up to ...and court suitable penance for atonement.' Having thought like this he sets out to meet senior ascetics but before he reaches his destination those senior ascetics become mute (due to some ailment and are unable to prescribe suitable atonement). Bhante ! Is such a nirgranth (a male ascetic) steadfast (araadhak) or R faltering in conduct (viraadhak)? (Ans.) Gautam ! He (that ascetic) is steadfast and not faltering in conduct. )) )) ) )) )) ) ) t t ) t t ) ) ))) manAnA nAganAnAnAnA ))) )) ) aSTama zataka : chaThA uddezaka (123) Eighth Shatak : Sixth Lesson Wan 195555555555555555555))))))))))))))

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phra 7. [ pra. 2 ] se ya saMpaTThie asaMpatte appaNA ya puvvAmeva amuhe siyA, se NaM bhaMte ! kiM ArAhae, virAhae ? [ u. ] goyamA ! ArAhae, no viraahe| 7. [ pra. 2] ( uparyukta akRtyasevI nirgrantha ne tatkAla svayaM AlocanAdi kara liyA, yAvat yathAyogya prAyazcittarUpa tapakarma bhI svIkAra kara liyA), tatpazcAt sthavira muniyoM ke pAsa ( AlocanAdi karake yAvat tapaHkarma svIkAra karane hetu ) nikalA, kintu unake pAsa pahu~cane se pUrva hI vaha nirgrantha svayaM (vAtAdi doSavaza ) mUka ho jAe, to he bhagavan ! vaha nirgrantha ArAdhaka hai yA virAdhaka ? [ u. ] gautama ! vaha (nirgrantha) ArAdhaka hai, virAdhaka nahIM / 7. [Q.] [2] Suppose the aforesaid ascetic after appraisal ( etc.) of his fault proceeds to senior ascetics but before he reaches his destination he himself becomes mute (due to some ailment and is unable to narrate). Bhante! Is such a nirgranth (a male ascetic) steadfast or faltering in conduct? [Ans.] Gautam ! He (that ascetic) is steadfast and not faltering in conduct. 55 7. [ pra. 3 ] se ya saMpaTTie, asaMpatte therA ya kAlaM karejjA, se NaM bhaMte! kiM ArAhae virAhae ? [ u. ] goyamA ! ArAhae, no viraahe| 7. [ pra. 3 ] (uparyukta akRtyasevI nirgrantha svayaM AlocanAdi karake) sthavira munivaroM ke pAsa AlocanAdi ke lie ravAnA huA, kintu usake pahu~cane se pUrva hI ve sthavira muni kAla kara (divaMgata ho jAe, to he bhagavan ! vaha nirgrantha ArAdhaka hai yA virAdhaka ? [ u. ] gautama ! vaha (nirgrantha) ArAdhaka hai, virAdhaka nahIM / 7. [Q.] [3] Suppose the aforesaid ascetic after appraisal ( etc.) of his fault proceeds to senior ascetics but before he reaches his destination the senior ascetics die. Bhante! Is such a nirgranth (a male ascetic) steadfast or faltering in conduct? [Ans.] Gautam ! He (that ascetic) is steadfast and not faltering in conduct. 7. [ pra. 4 ] se ya saMpaTThie asaMpatte appaNA ya puvyAmeva kAlaM karejjA, se NaM bhaMte ! kiM ArAhae virAhae ? [u. ] goyamA ! ArAhae, no viraahe| bhagavatI sUtra (3) ( 124 ) Bhagavati Sutra (3) Wan phra 2 55 5 5 5 5 5 5 5 5 55555555 5 5555 5 5 5 5 5 5 5 5 5 5550 5 Wan

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gAgAgA IF IF I II III 7. [pra. 4 ] bhagavan ! vaha nirgrantha sthaviroM ke pAsa AlocanAdi karane ke lie nikalA, kintu vahA~ pahu~cA nahIM, usase pUrva hI svayaM kAla kara jAe, to he bhagavan ! vaha nirgrantha ArAdhaka hai yA virAdhaka? _[u. ] gautama ! vaha (nirgrantha) ArAdhaka hai, virAdhaka nhiiN| 7. [Q.] [4] Suppose the aforesaid ascetic after appraisal (etc.) of his fault proceeds to senior ascetics but before he reaches his destination he himself dies. Bhante ! Is such a nirgranth (a male ascetic) steadfast or faltering in conduct ? ___ [Ans.] Gautam ! He (that ascetic) is steadfast and not faltering in conduct. 7. [pra. 5 ] se ya saMpaTThie saMpatte, therA ya amuhA siyA, se NaM bhaMte ! kiM ArAhae virAhae ? [u. ] goyamA ! ArAhae, no viraahe| 7. [pra. 5 ] uparyukta akRtyasevI nirgrantha ne tatkSaNa AlocanAdi karake sthavira munivaroM ke pAsa AlocanAdi karane hetu prasthAna kiyA, vaha sthaviroM ke pAsa pahu~ca gayA, tatpazcAt ve sthavira muni (vAtAdi doSavaza) mUka ho jAe, to he bhagavan ! vaha nirgrantha ArAdhaka hai yA virAdhaka? [ u. ] gautama ! vaha (nirgrantha) ArAdhaka hai, virAdhaka nhiiN| 7. [Q.5] Suppose the aforesaid ascetic after appraisal (etc.) of his fault proceeds to senior ascetics and he reaches his destination but after that the senior ascetics become mute (due to some ailment). Bhante ! Is such a nirgranth (a male ascetic) steadfast or faltering in conduct ? (Ans.) Gautam ! He (that ascetic) is steadfast and not faltering in conduct. 7. [6-8 ] se ya saMpaTThie saMpatte appaNA y0| evaM saMpatteNa vi cattAri AlAvagA bhANiyavvA jaheva asNpttennN| 7. [6-8 ] uparyukta akRtyasevI muni svayaM AlocanAdi karake sthaviroM kI sevA meM pahu~cate hI svayaM mUka ho jAe, (isI taraha zeSa do vikalpa haiM-sthaviroM ke pAsa pahu~cate hI ve sthavira kAla kara // jAe~. yA sthaviroM ke pAsa pahu~cate hI svayaM nirgrantha kAla kara jAe); jisa prakAra asamprApta (sthaviroM ke : pAsa na pahu~ce hue) nirgrantha ke cAra AlApaka kahe gaye haiM, usI prakAra samprApta nirgrantha ke bhI cAra / AlApaka kahane caahie| yAvat (cAroM AlApakoM meM) vaha nirgrantha ArAdhaka hai, virAdhaka nhiiN| ___7. [Q.] [6-8] Suppose the aforesaid ascetic after appraisal (etc.) of his fault proceeds to senior ascetics and he reaches his destination but after that he himself becomes mute (due to some ailment). In the same way i the four alternatives (including on reaching there the senior ascetics die 555555555555555555555555))))))))))))5555 . . . - . - . - . - . - . | aSTama zataka : chaTA uddezaka (125) Eighth Shatak : Sixth Lesson

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955555558 $$$$$$ $$Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu %%%%%% and on reaching there he himself dies) as mentioned about ascetic not reaching the senior ascetics should be repeated for the ascetic reaching the senior ascetics ... and so on up to ... that ascetic (in all four alternative conditions) is steadfast and not faltering in conduct. 8. niggaMtheNa ya bahiyA viyArabhUmiM vA vihArabhUmiM vA nikkhaMteNaM annayare akiccaTThANe paDisevie, tassa NaM evaM bhavati-iheva tAva ahN0| evaM ettha vi, te ceva aTu AlAvagA bhANiyavyA jAva no viraahe| 8. (upAzraya se) bAhara vicAra bhUmi (nIhArArtha sthaNDila bhUmi) athavA vihAra bhUmi (svAdhyAya 5 bhUmi) kI ora nikale hue nirgrantha dvArA kisI akRtya sthAna kA pratisevana ho gayA ho, tatkSaNa usake / OM mana meM aisA vicAra ho ki 'pahale maiM svayaM yahIM isa akRtya kI AlocanAdi karU~,' ityAdi pUrvavat sArA // varNana yahA~ kahanA caahie| yahA~ bhI pUrvokta prakAra se asamprApta aura samprApta donoM ke (pratyeka ke OM sthaviramUkatva, svamUkatva, sthavirakAlaprApti aura svakAlaprApti, yoM cAra-cAra AlApaka hone se) ATha __ AlApaka kahane caahie| yAvat vaha nirgrantha ArAdhaka hai, virAdhaka nahIM; yahA~ taka sArA pATha kahanA // caahie| 8. Suppose a nirgranth (a male ascetic) (leaving his place of stay) goes to the place of excretion (Vichaar bhumi) or the place of study (Vihaar bhumi) and falls victim to a lapse (transgression of basic code of conduct). He at once becomes aware of his fault and thinks - 'First of all right at this spot, I should appraise my action (alochana) ... and so on up to ... and court suitable penance for atonement.' Here eight alternatives (four alternatives related to the silence of self, silence of seniors, death of self and death of seniors in context of not reaching the destination and four in context of reaching) as aforesaid should be repeated for each. 1 These alternatives should be repeated verbatim up to-such a nirgranth (a male ascetic) is steadfast (araadhak) and not faltering in conduct (viraadhak)'. 9. niggaMtheNa ya gAmANugAmaM dUijjamANeNaM annayare akiccaTThANe paDisevie, tassa NaM evaM bhavatiiheva tAva ahaM0 / ettha vi te ceva aTTha AlAvagA bhANiyavyA jAva no viraahe| 9. grAmAnugrAma vicaraNa karate hue kisI nirgrantha dvArA kisI akRtya sthAna kA pratisevana ho gayA ho aura tatkAla usake mana meM yaha vicAra sphurita ho ki 'pahale maiM yahIM isa akRtya kI AlocanAdi / OM karU~, ityAdi sArA varNana pUrvavat samajhanA caahie| yahA~ bhI pUrvavat ATha AlApaka kahane caahie| yAvat OM hai vaha nirgrantha ArAdhaka hai, virAdhaka nahIM; yahA~ taka samagra pATha kahanA caahie| 9. Suppose a nirgranth (a male ascetic) (leaving his place of stay) moves about from one village to another and falls victim to a lapse (transgression of basic code of conduct). He at once becomes aware of his Wan 55555555555555555555555555555555555555555555555 bhagavatI sUtra (3) (126) Bhagavati Sutra (3) 35555555555555555555555555555555558

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fault and thinks - First of all right at this spot, I should appraise my action (alochana) etc. Here also aforesaid eight alternatives should be repeated. These alternatives should be repeated verbatim up to-'such a nirgranth (a male ascetic) is steadfast (araadhak) and not faltering in conduct (viraadhak)'. 10. [ pra. 1 ] niggaMthIe ya gAhAvaikulaM piMDavAyapaDiyAe aNupaviTThAe annayare akiccaTThANe paDisevie, tIse NaM evaM bhavai-iheva tAva ahaM eyassa TANassa Aloemi jAva tavokammaM paDivajjAmi tao pacchA pavattiNIe aMtiyaM AloessAmi jAva paDivajjissAmi, sA ya saMpaTTiyA asaMpattA, pavattiNI ya ahAsiyA, sANaM bhaMte! kiM ArAhiyA, virAhiyA ? [u. ] goyamA ! ArAhiyA, no virAhiyA / 10. [ pra. 1 ] gRhastha ke ghara meM AhAra grahaNa karane (piNDapAta) kI buddhi se praviSTa kisI nirgranthI (sAdhvI) ne kisI akRtya sthAna kA pratisevana kara liyA, kintu tatkAla usako aisA vicAra sphurita huA ki maiM svayameva pahale yahIM isa akRtya sthAna kI AlocanA kara lU~, yAvat prAyazcittarUpa tapaH karma svIkAra kara lU~ | tatpazcAt pravartinI ke pAsa AlocanA kara lU~gI, yAvat tapaHkarma svIkAra kara lU~gI / aisA vicAra kara usa sAdhvI ne pravartinI ke pAsa jAne ke lie prasthAna kiyA, pravartinI ke pAsa pahu~cane se pUrva hI vaha pravartinI (vAtAdi doSa ke kAraNa ) mUka ho gaI ( usakI jihvA baMda ho gaI- bola na sakI), to he bhagavan ! vaha sAdhvI ArAdhakA hai yA virAdhakA ? [ u. ] gautama ! vaha sAdhvI ArAdhikA hai, virAdhikA nahIM / 10. [Q. 1] Bhante ! Suppose a nirgranthi (a female ascetic) goes to a householder to beg alms and falls victim to a lapse (transgression of basic code of conduct). She at once becomes aware of her fault and thinks-'First of all, right at this spot, I should appraise my action (alochana), critically review it (pratikraman), censure (atma-ninda) and condemn (garha) it; shear the acquired bondage, free myself of the fault, take a vow not to repeat such fault in future, and court suitable penance for atonement. Then I should proceed to Pravartini (head of female ascetics), appraise my action (alochana) ... and so on up to ...and court suitable penance for atonement.' Having thought like this she sets out to meet the Pravartini but before she reaches her destination the Pravartini become mute (due to some ailment and is unable to prescribe suitable atonement ). Bhante ! Is such a nirgranthi (a female ascetic) steadfast (araadhak) or faltering in conduct (viraadhak ) ? phra phra phra [Ans.] Gautam ! She (that female ascetic) is steadfast and not faltering in conduct. 5 aSTama zataka chaTA uddezaka ( 127 ) Eighth Shatak: Sixth Lesson Wan phra Wan

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fa phaphaphaphaphaphapha phra 10. [ 2 ] sA ya saMpaTTiyA jahA niggaMthassa tiNNi gamA bhaNiyA evaM niggaMthIe vi tiNi AlAvagA bhANivvA jAva ArAhiyA, no virAhiyA / 10. [ 2 ] jisa prakAra samprasthita (AlocanAdi ke hetu sthaviroM ke pAsa jAne ke lie ravAnA hue) nirgrantha ke tIna gama - (pATha) usI prakAra samprasthita (pravartinI ke pAsa AlocanAdi hetu ravAnA huI) sAdhvI ke bhI tIna gama - (pATha) kahane cAhie, yAvat vaha sAdhvI ArAdhikA hai, virAdhikA nahIM; yahA~ taka sArA pATha kahanA caahie| 10. [2] Like the three sets of statements about male ascetics on the way and having reached their destination, three sets of statements should be repeated for female ascetics. These alternatives should be repeated verbatim up to ' such a nirgranthi (a female ascetic) is ! steadfast (araadhak) and not faltering in conduct (viraadhak)'. Y 11. [ pra. 1 ] se keNaNaM bhaMte ! evaM buccai-ArAhae, no virAhae ? [ u. ] goyamA ! se jahAnAmae kei purise egaM mahaM uSNAlomaM vA gayalomaM vA saNalomaM vA 5 kaSpAsalomaM vA taNasUyaM vA duhA vA tihA vA saMkhejjahA vA chiMdittA agaNikAyaMsi pakkhivejjA, se nUNaM 5 goyamA ! chijjamA chinne, pakkhippamANe pakkhitte, DajjhamANe daDe tti vattavyaM siyA ? haMtA bhagavaM ! chijjamANe chinne jAva daDe tti vattavyaM siyA / 11. [ pra. 1 ] bhagavan ! kisa kAraNa se Apa kahate haiM ki ve (pUrvokta prakAra ke sAdhu aura sAdhvI) ArAdhaka haiM, virAdhaka nahIM ? - [ u. ] gautama ! jaise koI puruSa eka bar3e Una (bher3a) ke bAla ke yA hAthI ke roma ke athavA saNa ke phra reze ke yA kapAsa ke reze ke athavA tRNa (ghAsa) ke agra bhAga ke do, tIna yA saMkhyAta Tukar3e karake agnikAya (Aga) meM DAle, to he gautama! kATe jAte hue ve (Tukar3e) kATe gae, agni meM le jAte hue ko DAle gae, yA jalate hue ko jala gae, kyA isa prakAra kahA jA sakatA hai ? bhagavatI sUtra (3) (gautama svAmI-) hA~, bhagavan ! kATate hue kATe gae, agni meM DAlate hue DAle gae aura jalate hue jala gae; yoM kahA jA sakatA hai 1 Wan Wan 11. [Q. 1] Bhante ! Why do you say that they (such male and female ascetic) are steadfast (araadhak) and not faltering in conduct Wan (viraadhak)? Wan Wan [Ans.] Gautam! Suppose a man takes some wool from a lamb, or hair 5 from an elephant, or some fibers of hemp or cotton, or simply a few sticks of hay, cuts them into two, three or a countable number of pieces, and Wan hurls them into a fire; then can you say that these (pieces) have been cut while they were being cut, hurled while being thrown and burnt while being burnt in fire? Wan ( 128 ) phaphaphaphaphapha nAnA prangphuMphra Bhagavati Sutra (3) phra Wan cu pha Wan Wan Wan

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6 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 595555555559552 (Gautam Swami -- ) Yes, Bhante ! It can be said that these (pieces) have been cut while they were being cut, hurled while being thrown and burnt while being burnt in fire. 11. [ 2 ] se jahA vA kei purise vatthaM ahataM vA dhotaM vA taMtuggayaM vA maMjiTThAdoNIe pakkhivejjA, nenU goyamA ! ukkhippamANe ukkhitte, pakkhippamANe pakkhitte, rajjamANe ratte tti vattavyaM siyA ? haMtA, bhagavaM ! ukkhippamANe ukkhitte jAva ratte tti battavvaM siyA / se teNaNaM goyamA ! evaM buccai - ArAhae, no virAhae / 11. [ 2 ] bhagavAna kA kathana athavA jaise koI puruSa bilakula naye (nahIM pahane hue), yA dhoye hue, athavA taMtra ( karaghe) se turanta utare hue vastra ko majITha ke droNa (pAtra) meM DAle to he gautama ! uThAte hue vaha vastra uThAyA gayA, DAlate hue DAlA gayA, athavA ra~gate hue ra~gA gayA, kyA yoM kahA jA sakatA hai ? (gautama svAmI--) hA~, bhagavan ! uThAte hue vaha vastra uThAyA gayA, yAvat ra~gate hue ra~gA gayA, isa prakAra kahA jA sakatA hai| (bhagavAna - ) isI kAraNa se he gautama! yoM kahA jAtA hai (ArAdhanA ke lie udyata hue sAdhu yA sAdhvI) ArAdhaka haiM, virAdhaka nahIM / 11. [2] (Bhagavan -- ) Also, suppose a man takes a piece of cloth, new or washed or just taken from a loom, and puts it into dying-pan filled with dye; then, Gautam ! Can you say that the piece of cloth has been picked up while it is being taken, put into the pan while still being put, or dyed while still being dyed? (Gautam Swami-) Yes, Bhante! It can be said that this piece has been picked up while it is still being taken, put into the pan while still being put, or dyed while still being dyed. (Bhagavan-) That is why, Gautam ! It is said that they (male and female ascetic who are prepared to follow the prescribed code) are steadfast (araadhak) and not faltering in conduct (viraadhak). vivecana : ArAdhaka - virAdhaka kI vyAkhyA - ArAdhaka kA artha yahA~ mokSamArga kA ArAdhaka tathA bhAva zuddha hone se zuddha hai| jaise ki mRtyu ko lekara kahA gayA hai-AlocanA ke samyak pariNAma sahita koI sAdhu guru ke pAsa AlocanAdi karane ke lie cala diyA hai, kintu yadi bIca meM hI vaha sAdhu (AlocanA karane se pUrva hI ) rAste meM kAla kara gayA, to bhI vaha bhAva se zuddha hai| svayaM AlocanAdi karane vAlA vaha sAdhu gItArtha honA sambhava hai| (vRtti, patrAMka 376) Elaboration-Definition of araadhak and viraadhak -Araadhak here means steadfast aspirant on the path off liberation. Due to purity of his aSTama zataka chaTA uddezaka ( 129 ) Eighth Shatak: Sixth Lesson phra Wan Wan phra

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aphra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan feelings he is considered spiritually pure. That is why it is said that when he proceeds to the Guru with sincere intent of atonement but has met his death on the way, even before doing atonement, he is spiritually pure. He is considered steadfast in conduct simply when he has done atonement on his own. (Vritti, leaf 376) jalate hue dIpaka Adi meM kyA jalatA hai ? WHAT BURNS IN A LAMP 12. [pra. ] paIvassa NaM bhaMte! jhiyAyamANassa kiM paIve jhiyAi, laTThI jhiyAi, vattI jhiyAi, telle jhiyAi, dIvacaMpae jhiyAi, jotI jhiyAi ? [u. ] goyamA ! no paIve jhiyAi, jAva no dIvacaMpae jhiyAi, joI jhiyAi / 12. [ pra. ] bhagavan ! jalate hue dIpaka meM kyA jalatA hai ? kyA dIpaka jalatA hai ? dIpayaSTi ( dIvaTa ) jalatI hai ? battI jalatI hai ? tela jalatA hai ? dIpacampaka (dIpaka kA Dhakkana) jalatA hai, yA jyoti (dIpazikhA ) jalatI hai ? [u.] gautama ! dIpaka nahIM jalatA yAvat dIpaka kA Dhakkana bhI nahIM jalatA, kintu jyoti (dIpazikhA ) jalatI hai / [Ans.] Gautam ! The lamp does not burn cover does not burn; but only the flame burns. Wan 12. [Q.] Bhante ! What is it that burns in a lighted lamp ? Does the 5 lamp burn ? Does the pot of the lamp (deep-yashti) burn ? Does the wick Wan burn ? Does the oil burn ? Does the cover burn ? Or does the flame burn ? and so on up to ... the 5 13. [ pra. ] agArassa NaM bhaMte! jhiyAyamANassa kiM agAre jhiyAi, kuDDA jhiyAi, kaDaNA jhiyAi, dhAraNA jhiyAi, balaharaNe jhiyAi, vaMsA jhiyAi, mallA jhiyAi, vaggA jhiyAi, chittarA jhiyAi, chANe jhiyAi, jotI jhiyAi ? [u. ] gautama ! ghara nahIM jalatA, bhIMteM nahIM jalatIM, yAvat chAdana nahIM jalatA, kintu jyoti (agni) jalatI hai| bhagavatI sUtra (3) [ u. ] goyamA ! no agAre jhiyAi, no kuDDA jhiyAi, jAva no chANe jhiyAi, jotI jhiyAi / 13. [ pra. ] bhagavan ! jalate hue ghara meM kyA jalatA hai ? kyA ghara jalatA hai ? bhIMteM jalatI haiM ? TATI ( khasakhasa Adi kI TATI yA patalI dIvAra) jalatI haiM ? dhAraNa (nIce ke mukhya stambha) jalate haiM? phra haraNa (mukhya stambha dhAraNa para rahane vAlI Ar3I lambI lakar3I - ballI) jalatA hai ? bA~sa jalate haiM ? 5 malla (bhIMtoM ke AdhArabhUta stambha) jalate haiM ? varga (bA~sa Adi ko bA~dhane vAlI chAla) jalate haiM ? chittvara (bA~sa Adi ko Dhakane ke lie DAlI huI caTAI yA chappara) jalate haiM ? chAdana (chANa-darbhAdiyukta paTala) jalatA hai athavA jyoti (agni) jalatI hai ? phra (130) ddo phra Wan phra Bhagavati Sutra (3) Wan Wan ba

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19555555555555555555555555555553 13. [Q.] Bhante ! What is it that burns in a house aflame? Does the house burn ? Do the walls burn ? Do the partitions (taati) burn ? Do the load-bearing pillars (dhaaran) burn ? Do the beams (balaharan) burn ? Does the bamboo burn ? Do the pillars (malla) burn ? Do the tie-ropes (varga) burn ? Does the covering mat (chhilvar) burn ? Does the thatch (chhaadan) burn? Or does the flame burn ? __ [Ans.] Gautam ! The house does not burn. The walls do not burn ... and so on up to ... the thatch (chhaadan) does not burn. But only the flame burns. kriyAoM kA nirUpaNa DESCRIPTION OF ACTIVITIES 14. [pra. ] jIve NaM bhaMte ! orAliyasarIrAo katikirie ? [ u. ] goyamA ! siya tikirie, siya caukirie, sie paMcakirie, siya akirie| 14. [pra. ] bhagavan ! eka jIva (apane audArika zarIra se, parakIya) eka audArika zarIra kI apekSA kitanI kriyA vAlA hotA hai ? [u. ] gautama ! vaha kadAcit tIna kriyA vAlA, kadAcit cAra kriyA vAlA, kadAcit pA~ca kriyA vAlA hotA hai aura kadAcit akriya bhI hotA hai| 14. [Q.] Relative to the gross physical body (audarik sharira) of another being, how many activities a living being is capable of getting involved in ? ___ [Ans.] Gautam ! He is capable of getting involved sometimes in three activities, sometimes in four, sometimes in five and sometimes in no activity at all. 15. [pra. ] neraie NaM bhaMte ! orAliyasarIrAo katikirie ? [ u. ] goyamA ! siya tikirie, siya caukirie sie pNckirie| 15. [pra. ] bhagavan ! eka nairayika jIva, dUsare ke eka audArika zarIra kI apekSA kitanI kriyA vAlA hotA hai? [u.] gautama ! vaha kadAcit tIna kriyA vAlA, kadAcit cAra kriyA vAlA aura kadAcit pA~ca kriyA vAlA hotA hai| ___15. [Q.] Relative to the gross physical body (audarik sharira) of another being, how many activities an infernal being is capable of getting involved in ? (Ans.] Gautam ! He is capable of getting involved sometimes in three activities, sometimes in four, and sometimes in five activities. | aSTama zataka: chaThA uddezaka (131) Eighth Shatak : Sixth Lesson phra) )))))))))))))))) )

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- 5 55 5 55 5 5 5 55 5555555 5 5 5955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 * Wan 16 . [ pra. ] asurakumAre NaM bhaMte ! orAliyasarIrAo katikirie ? [ u. ] evaM ceva / 16. [ pra. ] bhagavan ! eka asurakumAra, (dUsare ke) eka audArika zarIra kI apekSA kitanI kriyA vAlA hotA hai ? [u. ] gautama ! pahale kahe anusAra (kadAcit tIna kadAcit cAra aura kadAcit pA~ca kriyAoM vAlA) hotA hai| of 16. [Q.] Relative to the gross physical body (audarik sharira) another being, how many activities an Asur Kumar divine being is capable of getting involved in? [Ans.] Gautam ! As aforesaid (in three, four, or five activities). 17. evaM jAva vemANiya, navaraM maNusse jahA jIve (su. 14) / 17. isI prakAra yAvat vaimAnika devoM taka kahanA cAhie / parantu manuSya kA kathana audhika jIva kI taraha (sUtra 14 anusAra) jAnanA caahie| 17. In the same way the aforesaid statements should be repeated up to Vaimanik divine beings. However, the statement for human beings should follow the pattern of the general statement (aughik) about living beings (aphorism 14). 18. [ pra. ] jIve NaM bhaMte ! orAliyasarIrehiMto katikirie ? [u.] goyamA ! siya tikirie jAva siya akirie / 18. [ pra. ] bhagavan ! eka jIva (dUsare jIvoM ke) audArika zarIroM kI apekSA kitanI kriyA vAlA hotA hai ? [ u. ] gautama ! vaha kadAcit tIna kriyA vAlA, kadAcit cAra kriyA vAlA aura kadAcit pA~ca kriyA vAlA, tathA kadAcit akriya (kriyArahita) bhI hotA hai| 18. [Q.] Relative to the gross physical bodies (audarik sharira) of other beings, how many activities a living being is capable of getting involved in ? [Ans.] Gautam ! He is capable of getting involved sometimes in three activities, sometimes in four, sometimes in five and sometimes in no activity at all. 19. [ pra. ] neraie NaM bhaMte ! orAliyasarIrehiMto katikirie ? [u. ] evaM eso jahA paDhamo daMDao (su. 15 - 17 ) tahA imo vi apariseso bhANiyavvo jAva maNi, navaraM masse jahA jIve (su. 18) / bhagavatI sUtra (3) (132) Bhagavati Sutra ( 3 ) 295 55955 5 5 5 5 5 5 55 5 5 5555 5 55 5 5 5 5 5 5 55 5 5 5 5 555 5555 5552 pha Wan phra

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19. [pra. ] bhagavan ! eka nairayika jIva, (dUsare jIvoM ke) audArika zarIroM kI apekSA kitanI kriyA vAlA hotA hai? _[u. ] gautama ! jisa prakAra prathama daNDaka (sU. 15 se 17) meM kahA gayA hai, usI prakAra yaha daNDaka bhI sArA kA sArA yAvat vaimAnika paryanta kahanA cAhie; parantu manuSya kA kathana sAmAnya (audhika) jIvoM kI taraha (sU. 18 meM kahe anusAra) jAnanA caahie| 19. (Q.) Relative to the gross physical bodies (audarik sharira) of other beings, how many activities an infernal being is capable of getting involved in ? [Ans.) What has been stated with regard to the first group (aphorisms 15-17) should also be repeated for this group up to Vaimani beings. However, the statement for human beings should follow the pattern of the general statement (aughik) about living beings (aphorism 18). 20. [pra. ] jIvA NaM bhaMte ! orAliyasarIrAo katikiriyA ? [u. ] goyamA ! siya tikiriyA jAva siya akiriyaa| 20. [pra. ] bhagavan ! bahuta-se jIva, dUsare ke eka audArika zarIra kI apekSA kitanI kriyA vAle hote haiM ? [u. ] gautama ! ve kadAcit tIna kriyA vAle, kadAcit cAra kriyA vAle aura kadAcit pA~ca kriyA vAle hote haiM, tathA kadAcit akriya bhI hote haiN| 20. [Q.] Relative to the gross physical body (audarik sharira) of another being, how many activities many living beings are capable of getting involved in ? [Ans.] Gautam ! They are capable of getting involved sometimes in three activities, sometimes in four, sometimes in five and sometimes in no activity at all. 21. [pra. ] neraiyA NaM bhaMte ! orAliyasarIrAo katikiriyA ? [u. ] evaM eso vi jahA paDhamo daMDao (su. 15-17) tahA bhANiyavvo jAva vemANiyA, navaraM maNussA jahA jIvA (su. 20) / 21. [pra. ] bhagavan ! bahuta-se nairayaki jIva, dUsare ke eka audArika zarIra kI apekSA kitanI kriyA vAle hote haiM ? _ [u. ] gautama ! jisa prakAra prathama daNDaka (sU. 15 se 17 taka) meM kahA gayA hai, usI prakAra yaha (daNDaka) bhI yAvat vaimAnika-paryanta kahanA caahie| vizeSa yaha hai ki manuSyoM kA kathana audhika jIvoM kI taraha (sU. 18 ke anusAra) jAnanA caahie| ))))))))))))))))))))))))))))))))58 ) aSTama zataka : chaTA uddezaka (133) Eighth Shatak: Sixth Lesson | 4 Wan 155555555555555)))))))) ))))

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phaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan Wan Wan phra Wan Wan Wan phra Wan 21. [Q.] Relative to the gross physical body (audarik sharira) of 5 another being, how many activities many infernal beings are capable of getting involved in? pha Wan [Ans.] What has been stated with regard to the first group (aphorisms 15-17) should also be repeated for this group up to Vaimanik divine beings. However, the statement for human beings should follow the 5 pattern of the general statement (aughik) about living beings (aphorism 18). 22. [ pra. ] jIvANaM bhaMte ! orAliyasarIrehiMto katikiriyA ? [ u.] goyamA ! tikiriyA vi, caukiriyA vi, paMcakiriyA vi, akiriyA vi| 22. [ pra. ] bhagavan ! bahuta-se jIva, dUsare jIvoM ke audArika zarIroM kI apekSA kitanI kriyA vAle hote haiM ? [ u. ] gautama ! ve kadAcit tIna kriyA vAle, kadAcit cAra kriyA vAle aura kadAcit pA~ca kriyA vAle aura kadAcit akriya bhI hote haiN| 22. [Q.] Relative to the gross physical bodies (audarik sharira) of other beings, how many activities many living beings are capable of getting involved in ? [Ans.] Gautam ! They are capable of getting involved sometimes in three activities, sometimes in four, sometimes in five and sometimes in no activity at all. 23. [ pra. ] neraiyA NaM bhaMte ! orAliyasarIrehiMto katikiriyA ? [ u. ] goyamA ! tikiriyA vi, caukiriyA vi, paMcakiriyA vi| 23. [ pra. ] bhagavan ! bahuta-se nairayika jIva, dUsare jIvoM ke audArika zarIroM kI apekSA kitanI kriyA vAle hote haiM ? [ u. ] gautama ! ve tIna kriyA vAle bhI, cAra kriyA vAle bhI aura pA~ca kriyA vAle bhI hote haiN| 23. [Q.] Relative to the gross physical bodies (audarik sharira) of other beings, how many activities many infernal beings are capable of getting involved in? [Ans.] Gautam ! They are capable of getting involved sometimes in three activities, sometimes in four, and sometimes in five activities. 24. evaM jAva vemANiyA, navaraM maNussA jahA jIvA (su. 22) / 24. isI taraha yAvat vaimAnika - paryanta samajhanA caahie| vizeSa itanA hI hai ki manuSyoM kA kathana pha audhika jIvoM kI taraha (sU. 22 meM kahe anusAra) jAnanA caahie| bhagavatI sUtra (3) (134) Bhagavati Sutra (3) Wan phra 5 Wan ba

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ma U )) ))) )))) ) )) ))) ))) ) )) )))) ) ) 24. In the same way the aforesaid statements should be repeated up to Vaimanik divine beings. However, the statement for human beings should follow the pattern of the general statement (aughik) about living beings (aphorism 22). 25. [pra. ] jIve NaM bhaMte ! veubviyasarIrAo katikirie ? [ u. ] goyamA ! siya tikirie, siya caukirie, siya akirie| 25. [pra. ] bhagavan ! eka jIva, (dUsare eka jIva ke) vaikriyazarIra kI apekSA kitanI kriyA vAlA hotA hai ? [u. ] gautama ! vaha kadAcit tIna kriyA vAlA, kadAcit cAra kriyA vAlA aura kadAcit // kriyArahita hotA hai| 25. (Q.) Relative to the transmuted body (vaikriya sharira) of another being, how many activities a living being is capable of getting involved in ? (Ans.) Gautam ! He is capable of getting involved sometimes in three activities, sometimes in four, and sometimes in no activity at all. 26. [pra. ] neraie NaM bhaMte ! veubviyasarIrAo katikirie ? [u. ] goyamA ! siya tikirie, siya cukirie| 26. [pra. ] 'bhagavan ! eka nairayika jIva, (dUsare eka jIva ke) vaikriyazarIra kI apekSA kitanI kriyA vAlA hotA hai ? [u. ] gautama ! vaha kadAcit tIna kriyA vAlA aura kadAcit cAra kriyA vAlA hotA hai| 26. [Q.] Relative to the transmuted body (vaikriya sharira) of another being, how many activities an infernal being is capable of getting involved in ? [Ans.] Gautam ! He is capable of getting involved sometimes in three activities, and sometimes in four activities, 27. evaM jAva vemANie, navaraM maNusse jahA jIva (su. 25) / 27. isa prakAra yAvat vaimAnika-paryanta kahanA caahie| kintu manuSya kA kathana audhika jIva kI taraha (sU. 25) kahanA caahie| 27. In the same way the aforesaid statements should be repeated up to Vaimanik divine beings. However, the statement for human beings should follow the pattern of the general statement (aughik) about living beings (aphorism 25). aSTama zataka : chaThA uddezaka (135) Eighth Shatak: Sixth Lesson

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85555555555555555555555555555555558 Wu FFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 28. evaM jahA orAliyasarIreNaM cattAri daMDagA bhaNiyA tahA veubviyasarIreNa vi cattAri daMDagA // __ bhANiyavvA, navaraM paMcamakiriyA na bhaNNai, sesaM taM cev| 28. jisa prakAra audArikazarIra kI apekSA cAra daNDaka kahe gaye, usI prakAra vaikriyazarIra kI OM apekSA bhI cAra daNDaka kahane caahie| vizeSatA itanI hai ki isameM paMcama kriyA kA kathana nahIM karanA caahie| zeSa sabhI kathana pUrvavat samajhanA caahie| 28. Like four statements mentioned with regard to gross physical body, four statements should be repeated with regard to the transmutable body. The only difference being that here the fifth activity should not be included, rest of the statement remaining the same. 29. [pra. ] evaM jahA veubviyaM tahA AhAragaM pi, teyagaM pi, kammagaM pi bhANiyavvaM / ekkakke cattAri daMDagA bhANiyavvA jAva vemANiyA NaM bhaMte ! kammagasarIrehiMto kaikiriyA ? _[u. ] goyamA ! tikiriyA vi, caukiriyA vi| sevaM bhaMte ! sevaM bhaMte ! tti.|| // aTTamasae : chaTo uddesao samatto // 29. [pra. ] jisa prakAra vaikriyazarIra kA kathana kiyA gayA hai, usI prakAra AhAraka, taijas aura ma kArmaNazarIra kA bhI kathana karanA caahie| ina tInoM ke pratyeka ke cAra-cAra daNDaka kahane cAhie, yAvat-(prazna-) 'bhagavan ! bahuta-se vaimAnika deva (parakIya) kArmaNazarIroM kI apekSA kitanI kriyA ke vAle hote haiM? [u.] 'gautama ! tIna kriyA vAle bhI aura cAra kriyA vAle bhI hote haiM'; yahA~ taka kahanA caahie| he bhagavAn / yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; (yoM kahakara yAvat gautama svAmI vicaraNa karate haiN|) 29. [Q.] The pattern of statements mentioned about transmutable body should also be followed for teleportable (aahaarak), fiery (taijas) 15 and karmic (karman) bodies. Aforesaid four statements should be stated OM for each of these up to-[Q.] Bhante ! Relative to many karmic bodies (karman sharira) of other beings, how many activities many Vaimanik divine beings are capable of getting involved in ? (Ans.] Gautam ! They are capable of getting involved sometimes in three activities, and sometimes in four activities. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. | bhagavatI sUtra (3) (136) Bhagavati Sutra (3) Yin Wei 55555555555555555555555555555555555

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44444444E LE LE LE LE LE LE LEC LE LE LE LE LE LE ****t*****************************5 5 vivecana : anya jIva ke audArikAdi zarIra kI apekSA hone vAlI kriyA kA Azaya - kAyikI Adi pA~ca pha kriyAe~ haiM, jinakA svarUpa pahale batAyA jA cukA hai| jaba eka jIva, dUsare pRthvIkAyAdi, jIva ke zarIra kI 5 apekSA kAyA kA vyApAra karatA hai, taba use tIna kriyAe~ hotI haiM- kAyikI, AdhikAraNikI aura prAdveSikI / kyoMki sarAga jIva ko kAyika kriyA ke sadbhAva meM AdhikaraNikI tathA prAdveSikI kriyA avazya hotI hai, kyoMki sarAga jIva kI kAyA adhikaraNa rUpa aura pradveSayukta hotI hai| AdhikaraNikI, prAdveSikI aura kAyikI, ina tInoM kriyAoM kA avinAbhAva (paraspara gaharA ) sambandha hai| pAritApanikI aura prANAtipAtikI kriyA meM 5 bhajanA (vikalpa) hai; jaba jIva, dUsare jIva ko paritApa pahu~cAtA hai athavA dUsare ke prANoM kA ghAta karatA hai, tabhI kramazaH pAritApanikI athavA prANAtipAtikI kriyA hotI hai| ataH jaba jIva, dUsare jIva ko paritApa utpanna karatA hai, taba jIva ko cAra kriyAe~ hotI haiN| jaba jIva, dUsare jIva ke prANoM kA ghAta karatA hai, taba use 5 pA~ca kriyAe~ hotI haiN| kyoMki ina donoM kriyAoM meM pUrva kI tIna kriyAoM kA sadbhAva avazya hotA hai| isIlie mUla pATha meM jIva ko kadAcit tIna kadAcit cAra aura kadAcit pA~ca kriyA vAlA kahA gayA hai| jIva pha kadAcit akriya bhI hotA hai, yaha bAta ayogI avasthA kI apekSA se kahI gaI hai| (manuSya ke sivAya zeSa 23 5 daNDakoM ke jIva akriya nahIM hote / ) pha Wan narakasthita nairayika jIva ko manuSyalokasthita AhArakazarIra kI apekSA tIna yA cAra kriyA vAlA batAyA gayA hai, usakA rahasya yaha hai ki nairayika jIva ne apane pUrvabhava ke zarIra kA viveka (virati) ke abhAva meM 5 vyutsRjana nahIM kiyA (tyAga nahIM kiyA), isalie usa jIva dvArA banAyA huA vaha (bhUtapUrva ) zarIra jaba taka zarIra pariNAma kA sarvathA tyAga nahIM kara detA, taba taka aMzarUpa meM bhI zarIra pariNAma ko prApta vaha zarIra, pha pUrvabhAva - prajJApanA kI apekSA 'ghRtaghaTa' nyAya se (ghI nikAlane para bhI use bhUtapUrva ghaTa kI apekSA 'ghI kA ghar3A' kahA jAtA hai, tadvat) ghI kA ghar3A kahalAtA hai| ataH usa manuSyalokavartI (bhUtapUrva) zarIra ke aMzarUpa asthi (haDDI) Adi se AhArakazarIra kA sparza hotA hai, athavA use paritApa utpanna hotA hai, isa apekSA se nairiyaka jIva AhArakazarIra kI apekSA tIna yA cAra kriyA vAlA hotA hai| isI prakAra deva Adi tathA dvIndriya Adi ka jIvoM ke viSaya meM bhI jAna lenA caahie| (vRtti patrAMka 377, prajJApanA kriyApada) // aSTama zataka : chaTA uddezaka samApta // Elaboration-Meaning of activities related to body of another being-There are five types of activities (kriya) including physical (kaayiki) as already detailed earlier. When a living being indulges in physical activity in relation to the body of other living being including earth-bodied beings, then it gets involved in three activities-kaayiki kriya (physical activity), aadhikaraniki kriya (activity of collecting instruments of violence) and praadveshiki kriya (activity of harbouring aversion). This is because when a living being having attachment indulges in physical activity he is necessarily involved in aadhikaraniki kriya (activity of collecting instruments of violence) and praadveshiki Wan kriya (activity of harbouring aversion). The reason for this is that the body of a living being with attachment acts as an instrument and it has phra aSTama zataka chaTA uddezaka ( 137 ) Eighth Shatak: Sixth Lesson 5 5 5 5 5 5 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 5552 Wan

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27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 5555555555 Wan 45 45 Wan the feeling of aversion. The three said activities-kaayiki kriya (physical activity), aadhikaraniki kriya (activity of collecting instruments of violence) and praadveshiki kriya (activity of harbouring aversion)--are 477 closely connected. In paaritapaniki kriya (activity of inflicting pain), pranatipatiki (activity of killing) there is a scope of alternatives. Involvement in these two activities, paaritapaniki kriya (activity of inflicting pain), pranatipatiki (activity of killing), takes place one after the other only when a being causes pain to or kills another being. Thus Wan when a living being causes pain to another living being it gets involved in four activities and when he kills another being he gets involved in five activities. This is because the last two activities necessarily have involvement of first three activities. That is why in the original text it is Wan mentioned that a being gets involved sometimes in three, sometimes in four or sometimes in five activities. A living being is sometimes nonactive also; this is with regard to the absolutely detached state. (Other than human beings, living beings of twenty-three dandaks or places of suffering are never non-active.) 45 Wan Wan 47 END OF THE SIXTH LESSON OF THE EIGHTH CHAPTER. An infernal being in hell is said to be involved in three or four activities in relation to the body with intake (aahaarak sharira) existing in the land of humans. The reason for this is that in absence of renunciation, infernal beings do not completely abandon the bodies of preceding birth. Therefore as long as that body does not disintegrate completely, and even a fraction of the original body exists, it is recognized as the body of that being in context of preceding birth. It is like a pot filled with butter is called pot of butter even after it is emptied. Wan Thus the infernal being touches the part of that aahaarak sharira of 5 past birth and suffers pain. It is in this context that an infernal being in Wan hells said to be involved in three or four activities in relation to the body with intake (aahaarak sharira). The same is true for divine and other beings including two-sensed beings. (Vritti, leaf 377; Kriyapad of Wan Prajnapana Sutra). 47 bhagavatI sUtra (3) (138) 55555555555555555555555 Wan Bhagavati Sutra (3) Wan Wan Wan Wan 555555555555550 Wan Wan Wan Wan Wan Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 phra sattamo uddesao : ' adatte' aSTama zataka : saptama uddezaka : adatta EIGHTH SHATAK (Chapter Eight): SEVENTH LESSON: ADATT (NOT GIVEN) anyatIrthikoM ke sAtha sthaviroM kA vAda HERETICS DISCUSS WITH STHAVIRS 1. teNaM kAleNaM teNaM samaeNaM rAyagihe nayare / vaNNao / guNasilae ceie| vaNNao, jAva puDhavisilAvaTTao / tassa NaM guNasilassa ceiyassa adUrasAmaMte bahave annautthiyA parivasaMti / 1. usa kAla aura usa samaya meM rAjagRha nAmaka nagara thA / vahA~ guNazIlaka nAmaka caitya thA / ( usakA varNana aupapAtika sUtra ke samAna jAna lenA cAhie ) yAvat pRthvI zilApaTTaka thaa| usa guNazIlaka caitya ke Asa-pAsa bahuta-se anyatIrthika rahate the| 1. During that period of time there was a city called Rajagriha. Description (as before ). There was a Chaitya called Gunasheelak... and so on up to... There was a slab of stone. A little distance away from that Gunasheelak Chaitya lived many heretics (anyatirthik). 2. teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre Adigare jAva samosaDhe jAva parisA paDigayA / 2. usa lAla aura usa samaya meM dharmatIrtha kI Adi (sthApanA) karane vAle zramaNa bhagavAn mahAvIra samavasRta hue (padhAre) yAvat dharmopadeza sunakara pariSad vApisa calI gii| 2. During that period of time Bhagavan Mahavir, the founder of religious order ... and so on up to ... arrived and so on up to ... Bhagavan gave his sermon. People dispersed. 5 3. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave aMtevAsI therA bhagavaMto jAtisaMpannA kulasaMpannA jahA bitiyasae ( sa. 2, u. 5, su. 12) jAva jIviyAsAmaraNabhayaviSpamukkA samaNassa bhagavao mahAvIrassa adUrasAmaMte uDDhajANU ahosirA jhANakoTThovagayA saMjameNaM tavasA appANaM bhAvemANA jAva viharati / 3. usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra svAmI ke bahuta-se ziSya sthavira bhagavanta ma jAtisampanna, kulasampanna ityAdi dUsare zataka meM varNita guNoM se yukta yAvat jIvana kI AzA aura maraNa ke bhaya se vimukta the / ve zramaNa bhagavAna mahAvIra svAmI ke na atidUra, na atinikaTa Urdhva jAnu (ghuTane F khar3e rakhakara ), adhoziraska (nIce mastaka namA kara) dhyAnarUpa koSTha ko prApta hokara saMyama aura tapa se apanI AtmA ko bhAvita karate hue vicaraNa karate the| 3. During that period of time many of Shraman Bhagavan Mahavir's senior ascetic disciples (Sthavir Bhagavant), endowed with virtues like jatisampanna (belonged to high castes), kulasampanna (came from noble Eighth Shatak: Seventh Lesson f 5 aSTama zataka: saptama uddezaka F (139) phra phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5

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555555555555555555555555555555558 555555555555555))))))))))) - families) (etc. as mentioned in Chapter 2)... and so on up to ... were free of the desire for life and fear of death. With their knees up and heads 4 bent low, they sat immersed in meditation, enkindling (bhaavit) their souls with ascetic-discipline and austerities in proximity of Shraman Bhagavan Mahavir. 4. tae NaM te anautthiyA jeNeva therA bhagavaMto teNeva uvAgacchaMti, uvAgacchittA te there bhagavaMte evaM vayAsI-tubbhe NaM ajjo ! tivihaM tiviheNaM assaMjayaavirayaappaDihaya jahA sattamasae bitie uddesae (sa.. 7, u. 2, su. 1 [ 2 ]) jAva egaMtabAlA yAvi bhvh| 4. eka bAra ve anyatIrthika, jahA~ sthavira bhagavanta the, vahA~ aaye| unake nikaTa Akara ve sthavira bhagavantoM se yoM kahane lage- 'he Aryo ! tuma trividha-trividha (tIna karaNa, tIna yoga se) asaMyata, avirata. apratihatapApakarma (pApakarma kA nirodha nahIM kiye) tathA pApakarma kA pratyAkhyAna nahIM kiye hae Wan ho'; ityAdi jaise sAtaveM zataka ke dvitIya uddezaka (sU. 1/2) meM kahA gayA hai, tadanusAra kahA; yAvat // tuma ekAnta bAla (ajJAnI) bhI ho| 4. Once those heretics came where the senior ascetics (sthavirs) lived. * Approaching the senior ascetics they said-O noble ones ! You are devoid Wan of restraint (asamyat), detachment (avirat), control on and renunciation + of sinful indulgence (apratihat and apratyakhyan) towards all praan 47 (two to four sensed beings; beings)... and so on up to... all sattva (immobile beings; entities) through three means (karan) and three methods (yoga). [As mentioned in seventh chapter, second lesson, 5 aphorism 1/2 up to you are also complete ignorant (ekaant baal)'). Wan 5. [pra. ] tae NaM te therA bhagavaMto te anautthie evaM vayAsI-keNaM kAraNeNaM ajjo ! amhe tivihaM tiviheNaM assaMjaya-aviraya jAva egaMtabAlA yAvi bhavAmo ? Wan 5. [pra. ] isa para una sthavira bhagavantoM ne una anyatIrthikoM se isa prakAra pUchA-'Aryo ! kisa kAraNa se hama trividha-trividha asaMyata, avirata, yAvat ekAntabAla haiM ? [0.1 The senior ascetics responded by asking the heretics-Noble $iones ! Why do you say that we are devoid of restraint (asamyat), detachment (avirat), control on and renunciation of sinful indulgence (apratihat and apratyakhyan) through three means (karan) and three methods ... and so on up to ... are complete ignorant (ekaant baal)? OM 6. [ u. ] tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-tubbhe NaM ajjo ! adinnaM geNhaha, adinnaM bhuMjaha, adinnaM saatijjh| tae NaM tubbhe adinaM geNhamANA, adinnaM bhuMjamANA, adinnaM sAtijjamANA OM tivihaM tiviheNaM assaMjaya aviraya jAva egaMtabAlA yAvi bhvh| 6. [u. ] tadanantara una anyatIrthikoM ne sthavira bhagavantoM se isa prakAra kahA-he Aryo ! tuma 5 adatta (kisI ke dvArA nahIM diyA huA) padArtha grahaNa karate ho, adatta kA bhojana karate ho aura adatta FFFF Si$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$ bhagavatI sUtra (3) (140) Bhagavati Sutra (3)

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hama svAmI kA diyA huA arthAt datta hI lete haiN| anya tIrthika aura sthavira saMvAda he Aryo! tuma 2000 ekAntabAla ho| tuma adatta lete ho| he Aryo ! tumane koI pratyAkhyAna nahIM kiye isalie tuma ekAntabAla ho| hama nhiiN| REAFF tuma pRthvIkAya kI hiMsA karate ho| hama yatanA se calate haiM kisI kI hiMsA nahIM karate / co 8

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955555555555555555555555555555555 citra-paricaya 8 Illustration No. 8 anyatIrthika aura sthavira saMvAda bhagavAna mahAvIra rAjagRha nagara ke guNazIlaka caitya meM virAjamAna the| vahA~ bhagavAna ke ma OM bahuta-se sthavira ziSya the| jAti sampanna Adi guNoM se yukta the| rAjagRha ke guNazIlaka ke caitya ke AsapAsa bahuta se anyatIrthika sAdhu bhI rahate the| ve bhagavAna ke sAdhuoM ke samparka meM meM Ate rahate the| unameM Apasa meM vAda-prativAda bhI hotA rahatA thaa| aise hI eka prasaMga kA hai yahA~ varNana kiyA gayA hai| eka bAra anyadarzanI sAdhuoM ne sthavira zramaNoM se carcA kI aura sthavira zramaNoM ne apane jJAna se unheM niruttara kara diyaa| bhagavAna ke zramaNa apane dharma kI zreSThatA siddha kara unheM niruttara kara dete the| "tuma adatta lete ho" yA "tuma bAla ho" Adi kathanoM kA yathocita uttara dekara sthavira batAte haiM ki hama kisI kA diyA lete haiM arthAt 'datta' hI lete haiN| tuma adatta lete ho| yAvat "tuma ekAMta bAla ho, hama nahIM!" isa prakAra bhagavAna ke zramaNa itane meM jJAna sampanna, zraddhA sampanna the ki apane dharma kI zreSThatA siddha karate hue anya dharmAvalambI ko niruttara kara dete the| -zataka 8, u. 7, sUtra 1-24 0455555555555555555))))))))55555555555) DISCUSSION BETWEEN HERETICS AND SENIOR ASCETICS Bhagavan Mahavir was staying in Gunasheelak Chaitya in Rajagriha. Also with him were many senior ascetic disciples belonging to high castes and having many qualities. A little distance away from that lived many heretics (anyatirthik). They came in contact with Bhagavan's disciples and had discussions with them. One such incident is narrated 46 here. Once the heretics debated with the senior ascetics and were silenced by their profound knowledge. Often the ascetic disciples of Bhagavan silenced the heretics by proving that the Shraman religion was better. They gave convincing reply to accusations by heretics, such as "You take what is not given.'Or You are ignorant.'They logically refuted and proved that it was not them but the heretics who took what is not given. Thus it was the heretics that were ignorant and not they. Thus Bhagavan's disciples had so profound knowledge and faith that establishing the excellence of their own religion they silenced the followers of other religions. - Shatak-8, lesson-7, Sutra-1-24

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15555555555555555555555555555555555558 kA svAda lete ho, arthAt-adatta (grahaNAdi) kI anumati dete ho| isa prakAra adatta kA grahaNa karate hue, adatta kA bhojana karate hue, aura adatta kI anumati dete hue tuma trividha-trividha asaMyata, avirata yAvat ekAntabAla ho| ____6. [Ans. In reply the heretics said to the senior ascetics-Noble ones ! : You accept things not given to you (adatt), you eat things not given to you and taste things not given to you. In other words you allow accepting i i (etc.) of things not given to you. This way, as you accept what is not given, eat what is not given and allow to take what is not given, you are devoid of restraint (asamyat), devoid of detachment (avirat), and devoid of control on as well as renunciation of sinful indulgence (apratihat and apratyakhyan) through three means (karan) and three methods ... and so on up to ... are complete ignorant (ekaant baal). 7. [pra. ] tae NaM te therA bhagavaMto te annautthie evaM vayAsI-keNaM kAraNeNaM ajjo ! amhe adinnaM geNhAmo, adinnaM bhuMjAmo, adinnaM sAtijAmo, jae NaM amhe adinnaM geNhamANA, jAva adinnaM sAtijjamANA tivihaM tiviheNaM assaMjaya jAva egaMtabAlA yAvi bhavAmo ? / 7. [pra. ] tadanantara una sthavira bhagavantoM ne una anyatIrthikoM se isa prakAra pUchA-'Aryo ! hama kisa-kisa prakAra se adatta kA grahaNa karate haiM, adatta kA bhojana karate haiM aura adatta kI anumati dete // haiM, jisase ki hama adatta kA grahaNa karate hue yAvat adatta kI anumati dete hue trividha-trividha : asaMyata, avirata yAvat ekAntabAla haiM ? 7. [Q.] The senior ascetics asked the heretics-Noble ones ! How do you think we accept things not given to us (adatt), we eat things not given to us, taste things not given to us, and allow accepting things not 15 given to us ? Thereby due to accepting what is not given ... and so on up to ... we are devoid of restraint (asamyat), detachment (avirat), control on and renunciation of sinful indulgence (apratihat and apratyakhyan) through three means (karan) and three methods ... and so on up to are complete ignorant (ekaant baal). 8. [u. ] tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-tumhANaM ajjo ! dijjamANe adine, paDigahejjamANe apaDiggahie, nisirijjamANe aNisaTTe, tunbhe NaM ajjo ! dijjamANaM paDiggahagaM asaMpattaM ettha NaM aMtarA kei avaharijjA, gAhAvaissa NaM taM, no khalu taM tubhaM, tae NaM tubbhe adinnaM geNhaha jAva adinnaM sAtijjaha, tae NaM tubhe adinaM geNhamANA jAva egaMtabAlA yAvi bhvh| 8. [ u. ] isa para una anyatIrthikoM ne sthavira bhagavantoM se isa prakAra kahA-he Aryo ! tumhAre mata meM diyA jAtA huA padArtha, 'nahIM diyA gayA', grahaNa kiyA jAtA huA, 'grahaNa nahIM kiyA gayA', tathA B5555555555555555555555555555555555555555555555558 | aSTama zataka : saptama uddezaka (141) Eighth Shatak: Seventh Lesson

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(pAtra meM) DAlA jAtA huA padArtha, 'nahIM DAlA gayA'; aisA kathana hai; isalie he Aryo ! tumako diyA Wan jAtA huA padArtha, jaba taka pAtra meM nahIM par3A, taba taka bIca meM se hI koI usakA apaharaNa kara le to tuma kahate ho- 'vaha usa gRhapati ke padArtha kA apaharaNa huA'; 'tumhAre padArtha kA apaharaNa huA', aisA OM tuma nahIM khte| isa kAraNa se tuma adatta kA grahaNa karate ho, yAvat adatta kI anumati dete ho; ataH tuma adatta kA grahaNa karate hue yAvat ekAntabAla ho| 8. [Ans.] The heretics replied to the senior ascetics-Noble ones ! According to you, things in process of being given are said to be 'not given', things in process of being accepted are said to be 'not accepted', and things being poured in a bowl are said to be 'not poured'. As such while being poured if a thing is snatched away by someone, you say - OM "The thing belonging to the householder has been snatched away." You do not say-"My thing has been snatched away." That is the reason we say that you accept things not given to you (adatt) ... and so on up to ... you allow accepting things not given to you. This way as you accept what is not given ... and so on up to ... are complete ignorant (ekaant baal). 9. tae NaM te therA bhagavaMto te anautthie evaM vayAsI-no khalu ajjo ! amhe adinaM giNhAmo, OM aditraM bhuMjAmo, adinnaM sAtijAmo, amhe NaM ajjo ! dinaM geNhAmo, dinnaM bhuMjAmo, dinaM sAtijAmo, tae maNaM amhe dinnaM geNhamANA dinnaM bhuMjamANA dinnaM sAtijamANA tivihaM tiviheNaM saMjaya-viraya-paDihaya jahA OM sattamasae (sa. 7, u. 2, su. 1 [ 2 ]) jAva egaMtapaMDiyA yAvi bhvaamo| 9. [ prativAda ] yaha sunakara una sthavira bhagavantoM ne una anyatIrthikoM se isa prakAra kahA-'Aryo ! OM hama adatta kA grahaNa nahIM karate, na adatta ko khAte haiM aura na hI adatta kI anumati dete haiN| he Aryo ! hama to datta (svAmI dvArA diye gaye) padArtha ko grahaNa karate haiM. datta bhojana ko khAte haiM aura datta kI anumati dete haiN| isalie hama datta kA grahaNa karate hue, datta kA bhojana karate hue aura datta kI anumati + dete hue trividha-trividha saMyata, virata, pApakarma ke pratinirodhaka, pApakarma kA pratyAkhyAna kiye hue haiN| majisa prakAra saptamazataka (dvitIya uddezaka, sU. 1) meM kahA hai, tadanusAra hama yAvat ekAntapaNDita haiN|' 4 9. The senior ascetics then explained those heretics-Noble ones ! We i do not accept things not given to us (adatt), we do not eat things not given to us and we do not allow accepting (etc.) of things not given to us. Noble ones ! In fact, we accept things given to us (datt), we eat things given to us and we allow accepting (etc.) of things given to us. Thus as 4i we accept what is given, eat what is given and allow to take what is 5 given, we observe restraint (samyat), observe detachment (virat), and observe control on as well as renunciation of sinful indulgence (pratihat and pratyakhyan) through three means (karan) and three methods (as 5555555555555555555555555555555555555))))))) bhagavatI sUtra (3) (142) Bhagavati Sutra (3) Si $$ $$$$$$$$$$$$$$$$$$$$ $$$$$$$$$55 5559

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ALL LC LE L IPIRIPIR ir ir IrIPIE LC LCICIPI 9 5 )))) ))))))))))))) mentioned in seventh chapter, second lesson, aphorism 1)... and so on i to ... thus we are perfectly prudent (ekaant pundit). 10. tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-keNa kAraNeNaM ajjo ! tumhe dinaM geNhaha 5 jAva dinaM sAtijaha, tae NaM tubbhe dinnaM geNhamANA jAva egaMtapaMDiyA yAvi bhavaha ? ! 10. [vAda ] taba una anyatIrthikoM ne una sthavira bhagavantoM se isa prakAra kahA- 'tuma kisa kAraNa i (kisa prakAra) datta kA grahaNa karate ho, yAvat datta kI anumati dete ho, jisase datta kA grahaNa karate hue - yAvat tuma ekAntapaNDita ho ?' / 10. [Q.] The heretics further asked the senior ascetics-Why do you i say, Noble ones ! You accept things given to you (datt), you eat things i given to you and you allow accepting (etc.) of things given to you. This way as you accept what is given ... and so on up to ... you are perfectly i prudent (ekaant pundit)? 11. tae NaM te therA bhagavaMto te annautthie evaM vayAsI-amhe NaM ajjo ! dijjamANe dine, paDigahejjamANe paDiggahie, nisirijjamANe nistttte| ahaM NaM ajjo ! dijjamANaM paDiggahagaM asaMpattaM ettha NaM aMtarA kei avaharejjA, ahaM NaM taM, No khalu taM gAhAvaissa, tae NaM amhe dinnaM geNhAmo, dinaM bhuMjAmo, dinnaM sAtijAmo, tae NaM amhe dinnaM geNhamANA jAva dinnaM sAtijjamANA tivihaM tiviheNaM saMjaya jAva egaMtapaMDiyA yAvi bhvaamo| tubbhe NaM ajjo ! appaNA ceva tivihaM tiviheNaM assaMjaya jAva egaMtabAlA yAvi // bhvh| 11. [prativAda ] isa para sthavira bhagavantoM ne una anyatIrthikoM se isa prakAra kahA-'he Aryo ! hamAre siddhAntAnusAra-diyA jAtA huA padArtha 'diyA gayA'; grahaNa kiyA jAtA huA padArtha 'grahaNa kiyA' aura pAtra meM DAlA jAtA huA padArtha 'DAlA gayA' kahalAtA hai| isIlie he Aryo ! hameM diyA jAtA huA padArtha hamAre pAtra meM nahIM pahu~cA (par3A) hai, isI bIca meM koI vyakti usakA apaharaNa kara le to 'vaha padArtha hamArA apahRta huA' kahalAtA hai, kintu 'vaha padArtha gRhastha kA apahRta huA', aisA nahIM khlaataa| isa kAraNa se hama datta ko grahaNa karate haiM, datta AhAra karate haiM aura datta kI hI anumati dete haiN| isa prakAra hama datta ko grahaNa karate hue yAvat datta kI anumati dete hue hama trividha-trividha saMyata, virata yAvat ekAntapaNDita haiM, pratyuta, he Aryo ! tuma svayaM trividha-trividha asaMyata, avirata, yAvat ekAntabAla ho| 11. [Ans.] The senior ascetics explained to the heretics-Noble ones ! 45 i According to us things in process of being given are said to be 'given', things in process of being accepted are said to be accepted', and things being poured in a bowl are said to be 'poured'. As such, while being poured if a thing is snatched away by someone, we say - "Our thing has been snatched away." We do not say-"The thing belonging to the aSTama zataka : saptama uddezaka (143) Eighth Shatak: Seventh Lesson Wan ) )))))))))))))55555555555

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2 55 5 5 5 55 5 5 5 5 555555555555955555555952 2555 5555 5 5 5 5 5 5 5 5 5 5 5 55955 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 5 5 55 * Wan Wan and householder has been snatched away." That is the reason we say that we Wan accept things given to us (datt), we eat things given to us and we allow accepting things given to us. This way as we accept what is given so on up to ... we observe restraint (samyat )... and so on up to ... through three means (karan) and three methods and so on up to ... thus we 5 are perfectly prudent (ekaant pundit). On the other hand, noble ones! It is you who are devoid of restraint (asamyat) and so on up to through three means (karan) and three methods ( yoga). complete ignorant (ekaant baal). and so on up Wan to ... 12. [ pra. ] tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-keNa kAraNeNaM ajjo ! amhe tivihaM jAva etabAlA yAvi bhavAmo ? 12. [ pra. ] tatpazcAt una anyatIrthikoM ne sthavira bhagavantoM se isa prakAra pUchA- Aryo ! hama kisa kAraNa se (kaise) trividha - trividha... yAvat ekAntabAla haiM ? 12. [Q.] At this the heretics inquired from the senior ascetics - Noble ones! Why do you say that we are devoid of restraint (asamyat) and so on up to ... through three means (karan) and three methods... and so on up to ... are complete ignorant (ekaant baal ) ? 13 . [ u. ] tae NaM te therA bhagavaMto te annautthie evaM vayAsI - tunbhe NaM ajjo ! adinnaM geNhaha, adinnaM bhuMjaha, adinnaM sAijjaha, tae NaM ajjo ! tubbhe adinnaM ge. jAva egaMtabAlA yAvi bhvh| 13. [ u. ] isa para una sthavira bhagavantoM ne una anyatIrthikoM se yoM kahA- Aryo ! tuma loga adatta kA grahaNa karate ho, adatta bhojana karate ho aura adatta kI anumati dete ho; isalie he Aryo ! tuma adatta kA grahaNa karate hue yAvat ekAntabAla ho / 13. [Ans.] The senior ascetics said to the heretics - Noble ones ! You accept things not given to you (adatt), you eat things not given to you and taste things not given to you. In other words you allow accepting (etc.) of things not given to you. This way as you accept what is not given and so on up to ... are complete ignorant (ekaant baal). 14. tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-keNa kAraNeNaM ajjo ! amhe adinnaM hAmo jAva egaMtabAlA yAvi bhavAmo ? bhagavatI sUtra (3) (144) Bhagavati Sutra (3) kaphra phaphaphaphaphaphaphaphaphaphaphaphaphaphapha k cu Wan pha cu phra phra phra phra 14. [ prativAda ] taba una anyatIrthikoM ne una sthavira bhagavantoM se isa prakAra pUchA- Aryo ! hama kisa kAraNa se adatta kA grahaNa karate haiM yAvat jisase ki hama ekAntabAla haiM ? Wan Wan Wan 14. [Q.] The heretics then asked the senior ascetics -- Noble ones ! How do you think we accept things not given to us (adatt) ... and so on up to 5 are complete ignorant (ekaant baal ) ? Wan Wan 5 5 Wan Wan Wan 5 5 5 Wan Wan 5 Wan Wan

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Wan )) ))))) ))) ) )) )))) )) )) ))) )) 15. tae NaM te therA bhagavaMto te annautthie evaM vayAsI-tubbhe NaM ajjo ! dijjamANe adine taM ceva jI jAva gAhAvaissa NaM taM, No khalu taM tubhaM, tae NaM tubhe adinaM geNhaha, taM ceva jAva egaMtabAlA yAvi , bhvh| 15. [ pratyuttara ] yaha sunakara una sthavira bhagavantoM ne una anyatIrthikoM se isa prakAra kahAAryo ! tumhAre mata meM diyA jAtA huA padArtha 'nahIM diyA gayA' ityAdi kahalAtA hai, yaha sArA varNana pahale kahe anusAra yahA~ karanA cAhie; yAvat vaha padArtha gRhastha kA hai, tumhArA nahIM; isalie tuma adatta kA grahaNa karate ho, yAvat pUrvokta prakAra se tuma ekAntabAla ho| 15. [Ans.] The senior ascetics replied to the heretics-Noble ones ! According to you, things in process of being given are said to be 'not given', (repeat as aforesaid aphorism 8) ... and so on up to ... "The thing belonging to the householder and not me has been snatched away." That is the reason we say that you accept things not given to you (adatt) ... and so on up to ... you are complete ignorant (ekaant baal). vivecana : anyatIrthikoM kI bhrAnti-anyatIrthikoM ne isa bhrAntivaza sthavira muniyoM para AkSepa kiyA thA ki zramaNoM kA aisA mata hai ki diyA jAtA huA padArtha nahIM diyA gayA, grahaNa kiyA jAtA huA padArtha nahIM grahaNa kiyA gayA aura pAtra meM DAlA jAtA huA padArtha nahIM DAlA gayA; mAnA gayA hai| kintu jaba sthaviroM ne isakA prativAda kiyA aura unakI isa bhrAnti kA nirAkaraNa 'calamANe calie' ke siddhAntAnusAra kiyA, taba ve anyatIrthika niruttara ho gaye, ulTe unake dvArA kiyA gayA AkSepa unhIM para Aropita ho gyaa| _ 'diyA jAtA huA' vartamAnakAlika vyApAra hai, aura 'datta' bhUtakAlika hai, ataH vartamAna aura bhUta donoM atyanta bhinna hone se dIyamAna (diyA jAtA huA) datta nahIM ho sakatA, datta hI 'datta' kahA jA sakatA hai, yaha anyatIrthikoM kI bhrAnti thii| isI kA nirAkaraNa karate hue sthaviroM ne kahA- 'hamAre mata se kriyAkAla aura ina donoM meM bhinnatA nahIM hai| jo 'diyA jA rahA hai, vaha 'diyA hI gayA' samajhanA caahie| (vRtti, patrAMka 381) Elaboration-Misunderstanding of heretics-The heretics blamed the senior ascetics of misconduct because they believed that according to the senior ascetics things in process of being given are said to be 'not given', things in process of being accepted are said to be 'not accepted', and 41 things being poured in a bowl are said to be 'not poured'. But when the 41 senior ascetics refuted it on the basis of the principle of 'chalamane chaliye' or 'a thing moving is said to have moved', the heretics were silenced. In fact their blame rebounded on them. The heretics were confused because they believed that being given' describes an act of the present time whereas 'has been given' describes an act of the past. Present and past are far apart because only what has Wan 5)55555555555555555555555555555555555555555555555 aSTama zataka : saptama uddezaka (145) Eighth Shatak: Seventh Lesson | ,

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55555555555555555555555555555555555555555555555555 been given can be called as given and not what is being given. In order to 4 remove this confusion the senior ascetics explained that in their views there is hardly any difference in the time of action and that of conclusion. That which is being given should be taken as given (because $ it has already been assigned to be given). (Vritti, leaf 381) OM 16. tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-tubhe NaM ajjo ! tivihaM tiviheNaM assaMjaya + jAva egaMtabAlA yAvi bhvh| 16. [ anya AkSepa ] tatpazcAt una anyatIrthikoM ne una sthavira bhagavantoM se kahA-Aryo ! (hama kahate haiM ki) tuma hI trividha-trividha asaMyata, avirata yAvat ekAntabAla ho ! ___16. [Another blame] Then the heretics said to those senior ascetics-Noble ones ! (We say that) It is you who are devoid of restraint (asamyat) ... and so on up to ... through three means (karan) and three methods (yoga) ... and so on up to ... complete ignorant (ekaant baal). 17. tae NaM te therA bhagavaMto te annautthie evaM vayAsI-keNa kAraNeNaM amhe tivihaM tiviheNaM jAva egaMtabAlA yAvi bhavAmo ? 17. [ pratiprazna ] isa para una sthavira bhagavantoM ne una anyatIrthikoM se (punaH) pUchA-Aryo ! kisa * kAraNa se hama trividha-trividha yAvat ekAntabAla haiM ? 17. The senior ascetics asked those heretics-Noble ones ! Why do you say that we are devoid of restraint (asamyat) ... and so on up to ... ___ through three means (karan) and three methods (yoga) ... and so on 4 to ... complete ignorant (ekaant baal) ? 18. tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-tubbhe NaM ajjo ! rIyaM rIyamANA puDhaviM OM peccahe abhihaNaha vatteha leseha saMghAeha saMghaTeha paritAveha kilAmeha uvaddaveha, tae NaM tubbhe puDhaviM peccemANA jAva uvaddavemANA tivihaM tiviheNaM asaMjayaaviraya jAva egaMtabAlA yAvi bhvh| 18. [ AkSepa ] taba una anyatIrthikoM ne sthavira bhagavantoM se yoM kahA-"Aryo ! tuma gamana karate hai hue pRthvIkAyika jIvoM ko dabAte (AkrAnta karate) ho, hanana karate ho, pAdAbhighAta karate ho, unheM OM bhUmi ke sAtha zliSTa (saMgharSita) karate (TakarAte) ho; unheM eka-dUsare ke Upara ikaTThe karate ho, jora se 5 sparza karate ho, unheM paritApita karate ho, unheM mAraNAntika kaSTa dete ho aura upadravita karate-mArate 5 ho| isa prakAra pRthvIkAyika jIvoM ko dabAte hue yAvat mArate hue tuma trividha-trividha asaMyata, OM avirata yAvat ekAntabAla ho|' 9. 18. Then the heretics said to those senior ascetics-Noble ones! While walking you bear down on earth-bodied beings (prithvikaaya jivas), trample them, kick them, rub them on the ground, pile them, crush AFFFF555555FFFFFFFFFFFFFFFFF555555FFFFFFFTing Ting FFFFFFF bhagavatI sUtra (3) (146) Bhagavati Sutra (3) 5555555555555555555555558

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1555555555555555555555555555555555558 them, torment them, cause them extreme agony and even kill them. This way bearing down on earth-bodied beings (prithvikaaya jivas) ... and so on up to ... killing them, you are devoid of restraint (asamyat) ... and so on up to ... through three means (karan) and three methods (yoga)... and so on up to... complete ignorant (ekaant baal). 19. tae NaM te therA bhagavaMto te annautthie evaM vayAsI-no khalu ajjo ! amhe rIyaM rIyamANA puDhaviM peccemo abhihaNAmo jAva uvaddavemo, amhe NaM ajjo ! rIyaM rIyamANA kAyaM vA jogaM vA riyaM vA // puDucca desaM deseNaM vayAmo, paesaM paeseNaM vayAmo, teNaM amhe desaM deseNaM vayamANA paesa paeseNaM vayamANA no puDhaviM peccemo abhihaNAmo jAva uvaddavemo, tae NaM amhe puDhaviM apeccemANA aNabhihaNemANA jAva aNuvaddavemANA tivihaM tiviheNaM saMjaya jAva egaMtapaMDiyA yAvi bhavAmo, tubhe NaM ajjo ! appaNA ceva tivihaM tiviheNaM assaMjaya jAva bAlA yAvi bhvh| 19. [ prativAda ] taba una sthaviroM ne una anyatIrthikoM se kahA-'Aryo ! hama gamana karate hue pRthvIkAyika jIvoM ko dabAte (kucalate) nahIM, hanate nahIM, yAvat mArate nhiiN| he Aryo ! hama gamana karate hue kAya (arthAt zarIra ke laghunIti-bar3InIti Adi kArya) ke lie, yoga (arthAt glAna Adi kI sevA) ke lie, Rtu (arthAt apkAyAdi-jIvasaMrakSaNarUpa saMyama) ke lie eka deza (sthala) se dUsare deza (sthala) meM aura eka pradeza se dUsare pradeza meM jAte haiN| isa prakAra eka sthala se dUsare sthala meM aura eka pradeza se dUsare pradeza meM jAte hue hama pRthvIkAyika jIvoM ko dabAte nahIM, unakA hanana nahIM karate, yAvat unako mArate nhiiN| isalie pRthvIkAyika jIvoM ko nahIM dabAte hue, hanana na karate hue yAvat nahIM mArate hue hama trividha-trividha saMyata, virata, yAvat ekAntapaNDita haiN| kintu he Aryo ! tuma svayaM trividha-trividha asaMyata, avirata, yAvat ekAntabAla ho|' ___19. The senior ascetics replied to the heretics-Noble ones ! While walking we do not bear down on earth-bodied beings (prithvikaaya jivas), do not trample them ... and so on up to ... and do not kill them. Noble ones ! We move from one area to another and one place to another solely for the purpose of nature's call including disposing (kaaya) serving the ailing (yoga) and protecting life forms including water-bodied beings (ritu). While walking thus, from one area to another and one place to another, we do not bear down on earth-bodied beings (prithvikaaya jivas), do not trample them ... and so on up to ... and do not kill them. Therefore, by not bearing down on earth-bodied beings (prithvikaaya jivas), not trampling them ... and so on up to ... and not killing them we are observing restraint (samyat) ... and so on up to ... 11 through three means (karan) and three methods (yoga)... and so on up to ... we are perfectly prudent (ekaant pundit). In fact it is you who are devoid of restraint (asamyat) ... and so on up to ... through three means 95555555555555555555558 Wan ))))555555555555555555 | aSTama zataka : saptama uddezaka (147) Eighth Shatak: Seventh Lesson

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phra phra phra and so on up to ... 20. tae NaM te annautthiyA te there bhagavaMte evaM vayAsI-keNa kAraNeNaM ajjo ! amhe tivihaM tiviheNaM jAva egaMtabAlA yAvi bhavAmo ? Wan phra (karan) and three methods ( yoga) ignorant (ekaant baal). Wan 20. [ pratiprazna ] isa para una anyatIrthikoM ne una sthavira bhagavantoM se isa prakAra pUchA - "Aryo ! hama kisa kAraNa trividha-trividha asaMyata, avirata yAvat ekAntabAla haiM ?" 20. The heretics asked the senior ascetics-Why do you say that we are devoid of restraint (asamyat) ... and so on up to ... through three means (karan) and three methods (yoga) ... and so on up to... ignorant (ekaant baal ) ? complete Wan 21. tae NaM te therA bhagavaMto te annautthie evaM vayAsI - tubbhe NaM ajjo ! rIyaM rIyamANA puDhaviM pecceha jAva ubaddaveha, tae NaM tubbhe puDhaviM peccemANA jAva uvaddavemANA tivihaM tiviheNaM jAva egaMtabAlA 5 yAvi bhvh| 21. The senior ascetics replied to the heretics - While walking you bear down on earth-bodied beings (prithvikaaya jivas) and so on up to 5 kill them. Therefore bearing down on earth-bodied beings (prithvikaaya jivas) and so on up to ... killing them, you are devoid of restraint (asamyat) ... and so on up to through three means (karan) and three methods (yoga) and so on up to ... complete ignorant 5 (ekaant baal). ... ... 5 complete Wan 21. [ pratyuttara ] taba sthavira bhagavantoM ne una anyatIrthikoM se yoM kahA - "Aryo ! tuma gamana karate hue pRthvIkAyika jIvoM ko dabAte ho, yAvat mAra dete ho| isalie pRthvIkAyika jIvoM ko dabAte hue, yAvat mArate hue tuma trividha - trividha asaMyata, avirata yAvat ekAntabAla ho|" ..... pha 22. [ pratyAkSepa ] isa para ve anyatIrthika una sthavira bhagavantoM se yoM bole- he Aryo ! tumhAre mata 5 meM gacchan ( jAtA huA), agata (nahIM gayA) kahalAtA hai; jo lA~ghA jA rahA hai, vaha nahIM lA~ghA gayA, kahalAtA hai aura rAjagRha ko prApta karane (pahu~cane) kI icchA vAlA puruSa asamprApta (nahIM pahu~cA huA) kahalAtA hai| 22. tae NaM te annautthiyA te there bhagavaMte evaM vayAsI - tubbhe NaM ajjo ! gammamANe agate, vItikkamijjamANe avItikkaMte rAyagihaM nagaraM saMpAviukAme asaMpatte ? phra phra Wan Wan Wan 22. At last the heretics said to the senior ascetics - Noble ones! pha According to you what 'is in the process of going' is termed as 'has not gone', what is 'beings crossed' is termed as 'has not crossed' and ' one who is desirous of reaching Rajagriha' is termed as 'has not reached Rajagriha'. bhagavatI sUtra (3) (148) Bhagavati Sutra (3) phaphaphapha phra

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155555555555555555555555555)))))))) Ir ))) )) )) ) ) ))) ) ) )) 23. tae NaM te therA bhagavaMto te annautthie evaM vayAsI-no khalu ajjo ! amhaM gammamANe agae, vIikkamijjamANe avItikkaMte rAyagihaM nagaraM jAva asaMpatte, amhaM NaM ajjo ! gammamANe gae, vItikkamijjamANe vItikkaMte rAyagihaM nagaraM saMpAviukAme saMpatte, tubhaM NaM appaNA ceva gammamANe agae 5 vItikkamijjamANe avItikkaMte rAyagihaM nagaraM jAva asNptte| 23. [ prativAda ] tatpazcAt una sthavira bhagavantoM ne una anyatIrthikoM se isa prakAra kahA-Aryo ! hamAre mata meM jAtA huA (gacchan) agata (nahIM gayA) nahIM kahalAtA, vyatikramyamANa (ullaMghana kiyA + jAtA huA) avyatikrAnta (ullaMghana nahIM kiyA) nahIM khlaataa| isI prakAra rAjagRha nagara ko prApta 5 karane kI icchA vAlA vyakti asamprApta nahIM khlaataa| hamAre mata meM to, Aryo ! 'gacchan' 'gata'; 'vyatikramyamANa' 'vyatikrAnta'; aura rAjagRha nagara ko prApta karane kI icchA vAlA vyakti samprApta // kahalAtA hai| he Aryo ! tumhAre hI mata meM 'gacchan' 'agata', 'vyatikramyamANa' 'avyatikrAnta' aura rAjagRha nagara ko prApta karane kI icchA vAlA asamprApta kahalAtA hai| 23. At this the senior ascetics said to those heretics--According to us what is 'in the process of going' is not termed as 'has not gone', what is 'being crossed' is not termed as 'has not crossed' and 'one who is desirous of reaching Rajagriha' is not termed as 'has not reached Rajagriha'. According to us, Noble ones! What is in the process of going is termed as 'has gone', what is being crossed is termed as 'has crossed' and one who is desirous of reaching Rajagriha is termed as 'has reached Rajagriha'. Noble ones ! In fact it is according to you that what is in the process of going is termed as 'has not gone', what is beings crossed is termed as 'has not crossed' and one who is desirous of reaching Rajagriha is termed as 'has not reached Rajagriha'. 24. tae NaM te therA bhagavaMto te annautthie evaM paDihaNeti, paDihaNittA gaippavAyaM nAmamajjhayaNaM pnnviNsu| 24. tadanantara una sthavira bhagavantoM ne una anyatIrthikoM ko pratihata (niruttara) kiyA aura niruttara karake unhoMne gatiprapAta nAmaka adhyayana prarUpita kiyaa| 24. This way those senior ascetics silenced those heretics and ga them a complete discourse on the flow of movement (Gati Prapaat). ___ vivecana : anyatIrthikoM kI bhrAnti-pUrva carcA meM niruttara anyatIrthikoM ne punaH bhrAntivaza sthaviroM para AkSepa : kiyA ki Apa loga hI asaMyata yAvat ekAntabAla haiM, kyoMki Apa gamanAgamana karate samaya pRthvI kI vividha rUpa se hiMsA karate haiM, kintu sulajhe hue vicAroM ke nirgrantha sthaviroM ne dhairyapUrvaka unakI isa bhrAnti kA nirAkaraNa kiyA ki hama loga kAya, yoga aura Rta ke lie bahuta hI yatanApUrvaka gamanAgamana karate haiM, kisI bhI jIva kI kisI bhI rUpa meM hiMsA nahIM krte| )) ))) ) ) )) ))) )) )) ) ) aSTama zataka : saptama uddezaka (149) Eighth Shatak : Seventh Lesson ja

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899999991945555555555555555558 $$$$$$$ $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$ isa para punaH anyatIrthikoM ne AkSepa kiyA ki Apake mata se gacchan, agata, vyatikramyamANa, avyatikrAnta 1 aura rAjagRha ko samprApta karanA cAhane vAlA asamprApta kahalAtA hai| isakA prativAda sthaviroM ne kiyA aura AkSepaka anyatIrthikoM ko hI unakI bhrAnti samajhAkara niruttara kara diyaa| (vRtti, patrAMka 381) Elaboration--Silenced once, the heretics out of ignorance, blamed the senior ascetics that they were unrestrained and complete ignorant because they harmed earth-bodied and other beings in various ways. But the wise senior ascetics patiently explained the heretics that they moved from one area to another solely for purpose of nature's call including 4 disposing (kaaya), serving the ailing (yoga) and protecting life forms 45 including water-bodied beings (ritu), and caused no harm to any living being in any way. After that the heretics further blamed that according to ascetics what is going is termed as 'not gone', what is beings crossed is termed as 'has not crossed' and one who is desirous of reaching Rajagriha is termed as 'has not reached Rajagriha'. The senior ascetics refuted this and silenced the heretics by removing their doubt. (Vritti, leaf 381) OM gatipravAda aura usake pA~ca bhedoM kA nirUpaNa FLOW OF MOVEMENT 25. [pra. ] kaivihe NaM bhaMte ! gaippavAe paNNatte ? ___ [u. ] goyamA ! paMcavihe gaippavAe paNNatte, taM jahA-payogagaI tatagaI baMdhaNacheyaNagaI uvavAyagaI vihaaygii| etto Arambha payogapayaM niravasesaM bhANiyavvaM, jAva se taM vihaaygii| sevaM bhaMte ! sevaM bhaMte ! tti.| // aTThamasae : sattamo uddesao samatto // 25. [pra. ] bhagavan ! gatiprapAta kitane prakAra kA kahA gayA hai ? [u. ] gautama ! gatiprapAta pA~ca prakAra kA kahA gayA hai| yathA-prayogagati, tatagati, bandhana-chedanagati, upapAtagati aura vihaayogti| OM yahA~ se prArambha karake prajJApanAsUtra kA solahavA~ samagra prayogapada kahanA cAhie; yAvat 'yaha ma vihAyogati kA varNana huA'; yahA~ taka kathana karanA caahie| OM he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara yAvat gautama svAmI Wan vicaraNa karane lge| 25. IQ.) Bhante ! Of how many types is flow of movement (gatiprapaat)? (Ans.] Gautam ! Flow of movement (gatiprapaat) is said to be of five Si kinds-Prayoga-gati, Tat-gati, Bandhan-chhedan-gati, Upapaat-gati, and Vihaayo-gati. bhagavatI sUtra (3) (150) Bhagavati Sutra (3) 895955555555555555555555555558

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t t t t t t t t t t Fi Starting from here Prayogapad, the whole sixteenth chapter of f Prajnapana Sutra, should be quoted here up to "This concludes the P_description of Vihaayo-gati'. "Bhante ! Indeed that is so. Indeed that is so." With these words... and hso on up to... ascetic Gautam resumed his activities. vivecana : gatiprapAta ke pA~ca bhedoM kA svarUpa-gatiprapAta yA gatipravAda eka adhyayana hai, jisakA prajJApanAsUtra ke solahaveM prayogapada meM vistRta varNana hai| usake anusAra saMkSepa meM pA~coM gatiyoM kA svarUpa isa prakAra haiA (1) prayogagati-jIva ke vyApAra se arthAt 15 prakAra ke yogoM se jo gati (gamana kriyA) hotI hai, use prayogagati kahate haiN| (2) tatagati-vistRta gati yA vistAra vAlI gati ko tatagati kahate haiN| jaise-koI vyakti grAmAntara jAne ke ke lie ravAnA huA, parantu grAma bahuta dUra nikalA, vaha abhI usameM pahu~cA nahIM; usakI eka-eka paira rakhate hue jo kSetrAntaraprAptirUpa gati hotI hai, vaha tatagati kahalAtI hai| isa gati kA viSaya vistRta hone se ise 'tatagati' / kahA jAtA hai| (3) bandhana-chedanagati-bandhana ke chedana se hone vAlI gti| jaise-zarIra se mukta jIva kI gati hotI hai| (4) upapAtagati-utpanna hone rUpa gati ko upapAtagati kahate haiN| isake tIna prakAra haiM-kSetra-upapAta, bhavopapAta aura no-bhvoppaat| nArakAdi jIva aura siddha jIva jahA~ rahate haiM, vaha AkAza kSetropapAta hai, karmoM ke vaza jIva nArakAdi bhavoM (paryAyoM) meM utpanna hote haiM, vaha bhavopapAta hai| karmasambandha se rahita arthAt nArakAdi-paryAya se rahita utpanna hone rUpa gati ko no-bhavopapAta kahate haiN| isa prakAra kI gati siddha jIva aura pudgaloM meM pAI jAtI hai| (5) vihAyogati-AkAza meM hone vAlI gati ko vihAyogati kahate haiN| (vRtti, patrAMka 381 evaM prajJApanAsUtra, pada 16) // aSTama zataka : saptama uddezaka samApta // Elaboration-Gatiprapaat or Gatipravaad is the study of flow of movement discussed in detail in the sixteenth chapter, titled Prayogapad, of Prajnapana Sutra. According to it the brief description of five kinds of movement is as follows Prayoga-gati-The intentional movement with 15 types of association (yoga). Tat-gati-Extended or exploratory movement. For example a person starts walking towards a specific village and finds it to be far away. In such situation the step by step movement of shifting from one area to. i another is called tat-gati. As this relates to movement in a large area it is called tat-gati. nAmAmAmAnAmAmAmAmAmAmAmAnAmAnAnAnAgAnA 5555555555555555555555555555555555555555555555555558 aSTama zataka : saptama uddezaka (151) Eighth Shatak : Seventh Lesson 1555555555555555555555558

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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 Si Bandhan-chhedan-gati--The movement related to bondage 5 termination. For example the movement of soul when the bondage of 4 body is terminated. Upapaat-gati-The movement involved in rebirth. This is of three types Kshetra-upapaat, Bhava-upapaat, and No-bhava-upapaat. Rebirth 4 in infernal and divine realms as well as the realm of the liberated is Kshetra-upapaat-gati. Rebirth in different genus (like from that of human beings to that of infernal beings) due to bondage of karmas is Bhava-upapaat-gati. Rebirth not related to karmic bondage is called Nobhava-upapaat-gati. This last movement is found only in Siddhas or matter particles. Vihaayo-gati-Aerial movement or movement in space is called Vihaayo-gati. (Vritti, leaf 381; Prajnapana Sutra Ch. 16) END OF THE SEVENTH LESSON OF THE EIGHTH CHAPTER * Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ 55555 55 5 5 5555 5555 Le Le Le 5555 (3) (152) Bhagavati Sutra (3) B$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 8

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phaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha aTThama uddesao : 'paDiNIe' aSTama zataka : aSTama uddezaka : pratyanIka EIGHTH SHATAK ( Chapter Eight ) : EIGHTH LESSON : PRATYANEEK (ADVERSARIES) pratyanIka-bheda - prarUpaNA TYPES OF ADVERSARIES 1. rAyagihe nayare jAva evaM vayAsI 1. rAjagRha nagara meM (gautama svAmI ne) yAvat (zramaNa bhagavAna mahAvIra svAmI se ) isa prakAra pUchA1. In the city of Rajagriha (Gautam Swami) and so on up to ... submitted (to Shraman Bhagavan Mahavir) as follows 2. [ pra. ] gurUNaM bhaMte ! paDucca kati paDiNIyA paNNattA ? [u. ] goyamA ! tao paDiNIyA paNNattA, taM jahA - AyariyapaDiNIe uvajjhAyapaDiNIe therapaDiNIe / 2. [ pra. ] bhagavan ! gurudeva kI apekSA kitane pratyanIka (dveSI yA virodhI ) kahe haiM ? [u.] gautama ! tIna pratyanIka kahe haiM / yathA - (1) AcArya - pratyanIka, (2) upAdhyAya - pratyanIka, aura (3) sthavira - pratyanIka | 2. [Q.] Bhante ! Relative to the spiritual teacher (guru) how many adversaries (pratyaneek) are said to be there? [Ans.] Gautam ! There are said to be three adversaries - (1) Acharya - pratyaneek (adversary of acharya ), ( 2 ) Upadhyaya-pratyaneek (adversary of upadhyaya) and (3) Sthavir-pratyaneek (adversary of sthavir). 3. [ pra.] gaI NaM bhaMte! paDucca kati paDiNIyA paNNattA ? [u.] goyamA ! tao paDiNIyA paNNattA, taM jahA- ihalogapaDiNIe paralogapaDiNIe ologapaDiNI | 3. [ pra. ] bhagavan ! gati kI apekSA kitane pratyanIka kahe haiM ? [ u. ] gautama ! tIna pratyanIka kahe haiN| yathA- (1) ihaloka - pratyanIka, (2) paraloka- pratyanIka, aura (3) ubhayaloka - pratyanIka / 3. [Q.] Bhante ! Relative to gati (transmigration) how many adversaries (here it conveys 'maligner ') are said to be there ? [Ans.] Gautam ! There are said to be three adversaries - ( 1 ) Thalok - pratyaneek (maligner of this life), (2) Paralok-pratyaneek (maligner of next life) and (3) Ubhayalok-pratyaneek (maligner of both lives). aSTama zataka : aSTama uddezaka ( 153 ) Eighth Shatak: Eighth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 1 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 << Wan

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4. [pra. ] samUhaM NaM bhaMte ! paDucca kati paDiNIyA paNNattA ? [u. ] goyamA ! tao paDiNIyA paNNattA, taM jahA-kulapaDiNIe gaNapaDiNIe sNghpddinniie| 4. [ pra. ] bhagavan ! samUha (zramaNasaMgha) kI apekSA kitane pratyanIka kahe haiM ? [u. ] gautama ! tIna pratyanIka kahe haiN| yathA-(1) kula-pratyanIka, (2) gaNa-pratyanIka, aura (3) [ sNgh-prtyniik| 4. [Q.] Bhante ! Relative to samuha (group or ascetic organization) how many adversaries (pratyaneek) are said to be there? [Ans.) Gautam ! There are said to be three adversaries-(1) Kulapratyaneek (adversary to the lineage of a single acharya.), (2) Ganapratyaneek (adversary to a friendly group of three kulas) and (3) Sangh pratyaneek (adversary to the apex body of many ganas). OM 5. [pra. ] aNukaMpaM paDucca0 pucchaa| [u. ] goyamA ! tao paDiNIyA paNNattA, taM jahA-tavassipaDiNIe gilANapaDiNIe sehpddinniie| ___5. [ pra. ] bhagavan ! anukampya (sAdhuoM) kI apekSA kitane pratyanIka kahe haiM ? - [u. ] gautama ! tIna pratyanIka kahe haiN| jaise-(1) tapasvI-pratyanIka, (2) glAna-pratyanIka, aura (3) zaikSa (nvdiikssit)-prtyniik| 5. 5. (Q.) Bhante ! Relative to anukampya (object of compassion) how many adversaries (pratyaneek) are said to be there? (Ans.) Gautam ! There are said to be three adversaries-(1) Tapasvipratyaneek (adversary to austerity observing ascetic), (2) Glana pratyaneek (adversary to ailing ascetic) and (3) Shaiksha-pratyaneek OM (adversary to newly initiated ascetic). 6.[pra. ] suyaM NaM bhaMte ! par3acca0 pcchaa| Wan [u. ] goyamA ! tao paDiNIyA paNNattA, taM jahA-suttapaDiNIe, atthapaDiNIe, tdubhypddinniie| 6. [pra. ] bhagavan ! zruta kI apekSA kitane pratyanIka kahe haiM ? [u. ] gautama ! tIna pratyanIka kahe haiN| jaise-(1) sUtra-pratyanIka, (2) artha-pratyanIka, aura (3) OM tdubhy-prtyniik| 6. (Q.) Bhante ! Relative to Shrut (scriptures) how many adversaries (here it conveys 'defiers') are said to be there ? [Ans.) Gautam ! There are said to be three adversaries-(1) Sutrapratyaneek (defier of the text), (2) Arth-pratyaneek (defier of the meaning) and (3) Tadubhaya-pratyaneek (defier of both these). 84545455555555555555555555555555595955555555558 bhagavatI sUtra (3) (154) Bhagavati Sutra (3)

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Wan 55555555555555555555553 7. [pra. ] bhAvaM NaM bhaMte ! puDucca0 pucchaa| [u. ] goyamA ! tao paDiNIyA paNNattA, taM jahA-nANapaDiNIe, dasaNapaDiNIe, crittpddinniie| 7. [pra. ] bhagavan ! bhAva kI apekSA kitane pratyanIka kahe haiM ? ___ [u. ] gautama ! tIna pratyanIka kahe haiN| yathA-(1) jJAna-pratyanIka, (2) darzana-pratyanIka, aura (3) caaritr-prtyniik| 7. (Q.) Bhante ! Relative to bhaava (spiritual state) how many Wan adversaries (here it conveys 'maligners') are said to be there? [Ans.) Gautam ! There are said to be three adversaries-(1) Jnanapratyaneek (maligner of knowledge), (2) Darshan-pratyaneek (maligner 4 of perception/faith) and (3) Chaaritra-pratyaneek (maligner of spiritual 41 conduct). ___vivecana : pratyanIka-pratikUla AcaraNa karane vAlA virodhI, yA dveSI 'pratyanIka' kahalAtA hai| guru pratyanIka-AcArya, upAdhyAya aura sthavira ye tIna guru hote haiN| artha ke vyAkhyAtA AcArya, sUtra ke dAtA upAdhyAya tathA vaya, zruta aura dIkSA-paryAya kI apekSA vRddha va gItArtha sAdhu sthavira kahalAte haiN| 60 varSa se adhika umra vAle vaya sthavira, AcArAMga nizidha-samavAya Adi aMgoM ko jAnane vAle zruta sthavira aura 20 varSa kI dIkSA paryAya vAle paryAya sthavira kahalAte haiN| inake doSa dekhanA, ahita karanA, unake vacanoM kA apamAna ke karanA, unakI vaiyAvRtya na karanA Adi pratikUla vyavahAra karane vAle inake 'pratyanIka' kahalAte haiN| gati-pratyanIka-manuSya Adi gati kI apekSA pratikUla AcaraNa karane vAle gati-pratyanIka haiN| bhaihaloka-manuSya-paryAya kA pratyanIka, jo ajJAnatApUrvaka indriya-viSayoM ke pratikUla AcaraNa karatA hai| paraloka-janmAntara-pratyanIka vaha jo paraloka sudhArane ke bajAya kevala indriyaviSayAsakta rahatA hai| ubhayaloka-jo donoM loka sudhArane ke badale kukarma karake donoM loka bigAr3atA hai| samUha-pratyanIka-yahA~ sAdhu-samudAya kI apekSA tIna prakAra ke samUha batAye haiM-kula, gaNa aura sNgh| eka AcArya kI santati 'kula', paraspara dharmasneha sambandha rakhane vAle tIna kuloM kA samUha 'gaNa' aura jJAna-darzanama cAritra guNoM se sampanna zramaNoM kA samudAya 'saMgha' kahalAtA hai| ina tInoM ke viparIta AcaraNa karane vAle kramazaH // kula-pratyanIka, gaNa-pratyanIka aura saMgha-pratyanIka kahalAte haiN| ___anukampya-pratyanIka-anukampA karane yogya-anukampya sAdhu tIna haiM-tapasvI, glAna (rugNa) aura shaikss| ina tInoM kI AhArAdi dvArA sevA nahIM karake inake pratikUla AcaraNa yA vyavahAra karane vAle pratyanIka kahalAte haiN| zruta-pratyanIka-zruta (zAstra) ke viruddha kathana karanA, zruta kA avarNavAda bolanA zruta-pratyanIka hai| zruta tIna prakAra ke hone ke kAraNa zruta-pratyanIka ke bhI kramazaH sUtra-pratyanIka artha-pratyanIka aura tadubhayapratyanIka, ye tIna bheda haiN| bhAva-pratyanIka-kSAyikAdi bhAvoM ke pratikUla AcaraNakartA bhAva-pratyanIka hai| jJAna, darzana aura cAritra, ye hai tIna bhAva haiN| (vRtti, patrAMka 382) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$ hhhhhhh | aSTama zataka : aSTama uddezaka (155) Eighth Shatak: Eighth Lesson 3555555555555555555555555555555

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444 445 446 447 441 41 41 415 414141414141414141414144444 455 456 457 454 455 456 457 454 455 454 455 456 457 45544 45454545454545 446 447 44 45 46 47 46 45 46 45 44 45 Elaboration-Fratyaneek-An adversary or maligner or defier or one who goes against the established norms is called pratyaneek. Guru-pratyaneek-Generally speaking there are three categories of guru-Acharya, Upadhyaya and Sthavir. The head of the order and 4 teacher of the authentic meaning is acharya, teacher of the right text is 4 upadhyaya and a senior and accomplished ascetic is sthavir. An adversary is one who finds faults with them, causes harm to them, insults them, ignores them and goes against them. Gati-pratyaneek-Those who behave contradictory to the norms of 41 the genus they are born in, including the human genus, are called Gatipratyaneek. Ihalok-pratyaneek-he who indulges in abnormal sensual behaviour out of ignorance during the present human birth. Paralok. pratyaneek-he who exclusively indulges in sensual pleasures avoiding any efforts to improve his next birth. Ubhayalok-pratyaneek-he who indulges in despicable acts and spoils this and the next life instead of trying to improve both. Samuha-pratyaneek-In context of the ascetic organization three 4 groups have been mentioned here-Kula, Gana and Sangh. Lineage of a 45 single acharya is called Kula. A friendly group of three Kulas is called 15 Gana. An apex body of many Ganas having ascetics endowed with virtues of right knowledge-faith-conduct is called Sangh. Those who go against these three are called Kula-pratyaneek, Gana-pratyaneek, and Sangh-pratyaneek respectively. Anukampya-pratyaneek-There are three kinds of ascetics who inspire compassion-Tapasvi (austerity observing ascetic), Glana (ailing ascetic) and Shaiksha (newly initiated ascetic). Those who do not offer them food and other services and misbehave with them are called adversaries to the three. Shrut-pratyaneek-To defy, refute and slander scriptures is to be shrut-pratyaneek. As there are three divisions of scriptures there are three kinds of adversaries-Sutra-pratyaneek (defier of the text), Arth pratyaneek (defier of the meaning) and Tadubhaya-pratyaneek (defier 41 of both). Bhaava-pratyaneek-To act against spiritual purification (defined as 4 states of destruction of karmas) is to be Bhaava-pratyaneek. As it is attained through three means-knowledge, perception/faith and conduct 4 there are three pratyaneeks-Jnana-pratyaneek (maligner of knowledge), 455 456 457 455 456 457 454 455 456 457 46 45 44 455 456 454 455 454 54 455 456 457 455 456 45 44 45 46 455 456 454 4 455 456 marit F (3) ( 156 ) Bhagavati Sutra (3) 244 45 46 47 46 45 44 454455454545454545454545454545454545454541414141

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155 ))))))))) )))))) ))))))))))) Darshan-pratyaneek (maligner of perception/faith) and Chaaritrapratyaneek (maligner of spiritual conduct). (Vritti, leaf 382) nirgrantha ke lie AcaraNIya paMcavidha vyavahAra EVE TYPES OF ASCETIC BEHAVIOUR 8. [pra. ] kaivihe NaM bhaMte ! vavahAre paNNatte ? [u. ] goyamA ! paMcavihe vavahAre paNNatte, taM jhaa-aagm-sut-aannaa-dhaarnnaa-jiie| jahA se fa tattha Agame siyA, AgameNaM vavahAraM pttttvejjaa| No ya se tattha Agame siyA; jahA se tattha sute siyA, sueNaM vavahAraM pttttvejjaa| No ya se tattha sue siyA; jahA se tattha ANA siyA, ANAe vavahAraM ptttthvejjaa| No ya se tattha ANA siyA; jahA se tattha dhAraNA siyA, dhAraNAe vavahAraM pttttvejjaa| No ya se tattha : dhAraNA siyA; jahA se tattha jIe siyA jIeNaM vavahAraM pttttvejjaa| icceehiM paMcahiM vavahAraM paTThavejjA, taM jahA-AgameNaM sueNaM ANAe dhAraNAe jiiennN| jahA jahA se Agame sue ANA dhAraNA jIe tahA tahA hai vavahAraM ptttthvejjaa| 8. [ pra. ] bhagavan ! vyavahAra (yathocita samyak pravRtti-nivRtti) kitane prakAra kA kahA hai ? i [u. ] gautama ! vyavahAra pA~ca prakAra kA kahA hai| (1) Agama-vyavahAra, (2) zruta-vyavahAra, / (3) AjJA-vyavahAra, (4) dhAraNA-vyavahAra, aura (5) jiit-vyvhaar| ina pA~ca prakAra ke vyavahAroM meM se jisa sAdhu ke pAsa Agama (kevalajJAna, manaHparyayajJAna, avadhijJAna, caudaha pUrva, dasa pUrva athavA nau / pUrva kA jJAna) ho, use usa Agama se vyavahAra (pravRtti-nivRtti) karanA caahie| jisake pAsa Agama na / ho, use zruta se vyavahAra calAnA caahie| jahA~ zruta na ho vahA~ AjJA se, yadi AjJA bhI na ho to jisa | prakAra kI dhAraNA ho, usa dhAraNA se, kadAcit dhAraNA bhI na ho to jisa prakAra kA jIta (paramparA) / ho, usa jIta se vyavahAra calAnA caahie| isa prakAra ina pA~coM Agama, zruta, AjJA, dhAraNA aura jIta | se (sAdhu-sAdhvI ko) vyavahAra calAnA caahie| jisake pAsa jisa-jisa prakAra se Agama, zruta, AjJA, dhAraNA aura jIta, ina pA~ca vyavahAroM meM se jo vyavahAra ho, use usa-usa prakAra se vyavahAra calAnA (pravRtti-nivRtti karanA) caahie| ___8. [Q.] Bhante ! How many types of ascetic-behaviour (vyavahaar) are there? [Ans.] Gautam ! Ascetic-behaviour (vyavahaar) is said to be of five kinds-(1) Agam-vyavahaar, (2) Shrut-vyavahaar, (3) Ajna-vyavahaar, (4) Dhaarana-vyavahaar, and (5) Jeet-vyavahaar. Out of these five the ascetic who knows the canon (Agams including the fourteen, ten or nine Purvas; or who is endowed with Keval-jnana, Manah-paryav-jnana or Avadhi-jnana) should behave according to the canon (Agam-vyavahaar). One who does not have the knowledge of the canon should behave according to the scriptures or texts other than the said Agams (Shrutvyavahaar). One who does not have the knowledge of scriptures (Shrut) - - - - aSTama zataka : aSTama uddezaka (157) Eighth Shatak : Eighth Lesson

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Wan 58 555555 26555555555555555555555555555555555558 should behave according to the directive commands of accomplished ascetics (Ajna-vyavahaar). In absence of directive commands he should behave according to his own interpretation of directive commands given in the past (Dhaarana-vyavahaar). In absence of such guiding precedence he should behave according to the tradition followed by accomplished ascetics (Jeet-vyavahaar). This way, depending on one's access to any of these five in the said order of priority, an ascetic (male or female) should follow ascetic-behaviour based on these five-Agam, Shrut, Ajna, Dhaarana and Jeet. 9. [pra. ] se kimAhu bhaMte ! AgamabaliyA samaNA niggaMthA ? [u. ] icceyaM paMcavihaM vavahAraM jayA jayA jahiM jahiM tayA tayA tahiM tahiM aNissiovassitaM samma vavaharamANe samaNe niggaMthe ANAe ArAhae bhvi| 9. [ pra. ] bhagavan ! Agamabalika zramaNa nirgrantha (pUrvokta vyavahAra ke viSaya meM) kyA kahate haiM ? / [u. ] (gautama !) isa prakAra ina paMcavidha vyavahAroM meM se jaba-jaba aura jahA~-jahA~ jo vyavahAra sambhava ho, taba-taba aura vahA~-vahA~ usase, anizritopAzrita (rAga aura dveSa se rahita yaza-lipsA, padalipsA, ziSyoM kA pakSapAta yA badale kI bhAvanA Adi se mukta taTastha rahakara) hokara samyak prakAra se vyavahAra karatA huA zramaNa nirgrantha (tIrthaMkaroM kI) AjJA kA ArAdhaka hotA hai| 9. (Q.) Bhante ! What the Shraman Nirgranths (ascetics) endowed with the knowledge of the canon (Agam-balik) say (about this)? ___[Ans.] (Gautam !) A Shraman Nirgranth (ascetic) who, becoming anishritopashrit (free of attachment and aversion, devoid of hankering for fame and status and away from feelings of partiality and revenge), properly employs one or the other of the five aforesaid (code of) asceticbehaviour, wherever whichever is applicable, is said to be the true follower of the order (of the Tirthankar). vivecana : nirgrantha ke lie AcaraNIya paMcavidha vyavahAra evaM unakI maryAdA-prastuta do sUtroM meM sAdhu-sAdhvI ke lie sAdhu jIvana meM upayogI paMcavidha vyavahAroM tathA unakI maryAdA kA nirUpaNa kiyA gayA hai| paMcavidha vyavahAra kA svarUpa-(1) Agama-vyavahAra-kevalajJAna, manaHparyAyajJAna, avadhijJAna, caudaha pUrva, dasa pUrva aura nau pUrva kA jJAna 'Agama' kahalAtA hai| (2) zruta-vyavahAra-zeSa AcAraprakalpa Adi jJAna 'zruta' kahalAtA hai| yadyapi pUrvo kA jJAna bhI zrutarUpa hai, tathApi atIndriya viSayaka viziSTa jJAna kA kAraNa evaM sAtizaya hone se use 'Agama' kI koTi meM rakhA gayA hai| (3) AjJA-vyavahAra-do gItArtha sAdhu alaga-alaga dUra deza meM vicarate haiM, unameM se eka kA jaMghAbala kSINa ho jAne se vihAra karane meM asamartha ho jAye. vaha OM dUrastha gItArtha sAdhu ke pAsa agItArtha sAdhu ke mAdhyama se apane aticAra yA doSa Agama kI sAMketika gUr3ha hotA hai| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555555555555555555555555555555555555555 bhagavatI sUtra (3) (158) Bhagavati Sutra (3) B))) )))) ) )) )) )) ) ) )))) ) )) ))

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Agama vyavahAra zruta vyavahAra gyAraha aMgoM ke jJAtA sAdhu caudaha pUrvadhara sAdhu Alocana gItArtha sva Alocana AjJA vyavahAra prAyazcita yazcitta pUchane ziSya ko bhejate gItArtha sAdhu dvArA prAyazcitta kA prAvadhAna eka bAra aNeSaNIya AhAra upayoga kiyA to ekamAsakhamaNa kA prAyazcitta lo| tArtha cArya gurUdeva mere se eka bAra pratilekhana nahIM huA, maiM kyA prAyazcitta lU~? vIra saM. 1000 jIta vyavahAra dhAraNA vyavahAra yadi eka bAra pratilekhana nahIM ho sakA to hama zruta paramparA se eka upavAsa, kA prAyazcitta lete haiN| eka bAra aNeSaNIya AhAra upayoga kA prAyazcitta eka upavAsa karake kro| alpa buddhi ziSya vIra saM. 2565 jIta vyavahAra Barcatormeredemel Duraorg

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555550 phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha citra-paricaya 9 sAdhu-saMtoM ke paraspara vyavahAra pA~ca prakAra ke hote haiM paMcavidha vyavahAra 1. Agama vyavahAra- kevalajJAnI, manaH paryAyajJAnI, viziSTa avadhijJAnI aura caudaha pUrva jJAnI, dasa pUrva jJAnI Agama vihArI kahalAte haiN| inakI AjJAnusAra calanA Agama vyavahAra hai| Illustration No. 9 2. zruta vyavahAra 10 pUrva se kama parantu AcArakalpa Adi ke jJAnI zruta jJAnI kahalAte haiN| aise zruta jJAnI guru kI AjJA anusAra calanA zruta vyavahAra hai| 3. AjJA vyavahAra- do gItArtha sAdhu eka-dUsare se dUra deza meM vicarate haiM, kisI kAraNavaza ve Apasa meM milane meM asamartha haiM to eka sAdhu dUsare sAdhu ko patra likhakara apane ziSya ke sAtha unake pAsa bheje aura apane aticAra yA doSa kI AlocanA kare tathA prAyazcitta ke sambandha meM parAmarza mA~ge taba dUsare sAdhu dvArA usI ziSya ke sAtha usakA uttara preSita kiyA jAe aura pahalA sAdhu usakI AjJAnusAra cale, yaha AjJA vyavahAra hai| 4. dhAraNA vyavahAra-maMda buddhi ziSya dvArA gItArthaM guru ke samakSa apane aticAra yA doSa kI AlocanA karane para gItArtha sAdhu dvArA zruta paramparA se jo prAyazcitta cale A rahe haiM, vaha prAyazcitta denA dhAraNA vyavahAra hai| 5. jIta vyavahAra kisI samaya kisI aparAdha ke lie AcAryoM ne eka prakAra kA prAyazcitta nizcita kiyaa| dUsare samaya meM deza, kAla, bala, saMhanana Adi dekhakara prAyazcitta lene vAle kI kSamatA ke anusAra vaise hI aparAdha ke lie phra dUsarI prakAra kA prAyazcitta nizcita karanA jIta vyavahAra kahalAtA hai athavA kisI AcArya ke gaccha meM AgamoM ke atirikta prAyazcitta pravartita huA ho aura vaha aneka gItArtha sAdhuoM dvArA anuvartita huA ho, aisI prAyazcitta-vidhi kA vyavahAra jIta vyavahAra kahalAtA hai| - zataka 8, u. 8 sUtra 8-9 FIVE TYPES OF ASCETIC BEHAVIOUR Ascetic-behaviour (vyavahaar) is of five kinds (1)Agam-vyavahaar-Those endowed with Keval-jnana, Manah-paryav-jnana, higher Avelli jnana, or knowledge fourteen, or ten Purvas are called Agam-vihari. Behaviour based on their guidance is called Agam vyavahaar (2) Shrut-vyavahaar-The knowledge of remaining scriptures including Acharanga are classified as Shrut. To follow the order of a guru endowed with this knowledge of Shrut is called Shrutvyavahaar (3) Ajna-vyavahaar-Suppose two accomplished ascetics are living far apart in two different states. One of them becomes weak and unable to move around. He commits some transgression and sends his inquiry about procedure of atonement to the other with a junior using code language. The other accomplished ascetic sends back his advice in the same code language. Behaviour based on such directive command is called Ajna-vyavahaar. (4) Dhaarana-vyavahaar-To employ a methodology of atonement based on one's own understanding (dhaarana) of the directive commands given by some accomplished ascetic or acharya in the past on similar faults. Behaviour based on such interpretation of traditional commands is called Dhaarana-vyavahaar. (5) Jeet-vyavahaar-The atonement prescribed on the basis of prevailing parameters of matter, space, time, state as well as the individual and the decline of physical constitution and capacity is called Jeet-vyavahaar. The sin-free code of conduct that does not defy Agams and is formulated and followed by many accomplished ascetics is also called Jeet-vyavahaar 5 Shatak-8, lesson-8, Sutrar-8-9 55555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555550 655555555555555555555555556 Wan

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gama $$$$$$$ $$$ $$$$$$$ $$$$ bhASA meM kahakara yA likhakara bhejatA hai aura gUr3ha bhASA meM kahI huI yA likhI huI AlocanA suna-jAnakara ve %23 gItArtha-muni bhI saMdezavAhaka muni ke mAdhyama se ukta aticAra ke prAyazcitta dvArA kI jAne vAlI zuddhi kA // ma kI gaDha bhASA meM hI kaha yA likhakara dete haiN| yaha AjJA-vyavahAra kA svarUpa hai|' (4) dhAraNA-vyavahAra-kisI gItArtha muni ne yA gurudeva ne dravya, kSetra, kAla aura bhAva kI apekSA jisa aparAdha - meM jo prAyazcitta diyA hai, usakI dhAraNA se vaise aparAdha meM usI prAyazcitta kA prayoga karanA dhAraNA-vyavahAra hai| dhAraNA-vyavahAra prAyaH AcArya-paramparAgata hotA hai| (5) jIta-vyavahAra-dravya, kSetra, kAla, bhAva, pAtra (puruSa) aura pratisevanA kA tathA saMhanana aura dhairya Adi kI hAni kA vicAra karake jo prAyazcitta diyA jAye vaha jIta-vyavahAra hai athavA aneka gItArtha muniyoM dvArA Acarita, asAvadha, Agama se abAdhita evaM nirdhArita - maryAdA ko bhI jIta-vyavahAra kahate haiN| ___ mUla pATha meM spaSTa batA diyA hai ki 5 vyavahAroM meM se vyavahartA mumukSu ke pAsa yadi Agama ho to use Agama se, Agama ke abhAva meM zruta se, zruta ke abhAva meM AjJA se, AjJA ke abhAva meM dhAraNA se aura dhAraNA ke abhAva meM jIta-vyavahAra se pravRtti-nivRttirUpa vyavahAra karanA caahie| (vRtti, patrAMka 384) Elaboration-Five pronged ascetic conduct and its scope These two aphorisms define the five-pronged ascetic-behaviour and its scope in the ascetic-life of male and female ascetics. Five prongs of ascetic-behaviour-(1) Agam-vyavahaar-The spiritual level of Keval-jnana, Manah-paryav-jnana or Avadhi-jnana as well as the knowledge fourteen, ten or nine Purvas (the subtle canon) is 4 conveyed by the term Agam. Behaviour based on this level of knowledge is called Agam-vyavahaar. (2) Shrut-vyavahaar-The knowledge of remaining scriptures including Acharanga are classified as Shrut. Although the knowledge contained in Purvas is also a part of the broader definition of Shrut-jnana, as it contains specialized information about the paranormal and the miraculous it is called Agam here. Behaviour based on this level of knowledge is called Shrut-vyavahaar. (3) Ajnavyavahaar-Suppose two accomplished ascetics are living far apart in two different states. One of them becomes weak and unable to move around. He commits some transgression and sends his inquiry about procedure of atonement to the other with a junior using code language. The other accomplished ascetic sends back his advice in the same code language. Behaviour based on such directive command is called Ajnavyavahaar. (4) Dhaarana-vyavahaar-To employ a methodology of atonement based on one's own understanding (dhaarana) of the directive commands given by some accomplished ascetic or acharya in the past on similar faults depending on the then prevailing parameters of matter, space, time and state. Behaviour based on one's own interpretation of B55555555555555555555555555555555555555555555 aSTama zataka : aSTama uddezaka (159) Eighth Shatak: Eighth Lesson 955555555555555555555555555555555558 ,

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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 $$$$$$ $ 55555555s 8555555))))))))))) )))))55555555 45 directive commands given in the past is called Dhaarana-vyavahaar. (5) Jeet-vyavahaar-The atonement prescribed on the basis of prevailing parameters of matter, space, time, state as well as the individual and the decline of physical constitution and capacity is called Jeet-vyavahaar. The sin-free code of conduct that does not defy Agams and is formulated 5 and followed by many accomplished ascetics is also called Jeet4i vyavahaar. The original text has clearly stated the order of priority to be followed by the aspirant. If he knows the canon he should follow the asceticbehaviour (in terms of indulgence and restraint) act according to that. In absence of that he should act according to the Shrut, in absence of Shrut y he should act according to Ajna, in absence of Ajna he should act according to Dhaarana and, in absence of Dhaarana he should act according to Jeet. (Vritti, leaf 384) vividha pahaluoM se airyApathika aura sAmparAyika karmabandha se sambandhita prarUpaNA TYPES OF BONDAGE 10. [pra. ] kaivihe NaM bhaMte ! baMdhe paNNatte ? [u. ] goyamA ! duvihe baMdhe paNNatte, taM jahA-iriyAvahiyAbaMdhe ya saMparAiyabaMdhe y| 10. [pra. ] bhagavan ! bandha kitane prakAra kA kahA hai ? [u. ] gautama ! bandha do prakAra kA kahA hai| vaha isa prakAra-IryApathikabandha aura saampraayikbndh| _____10. [Q.] Bhante ! How many types of bondage (bandh) are there ? 3 [Ans.] Gautam ! Bondage is of two kinds-Iryapathik-bandh (karmic bondage due to passion-free activity) and Samparayik-bandh (karmic 4. bondage due to passion-inspired activity). 11. [pra. ] iriyAvahiyaM NaM bhaMte ! kammaM kiM neraio baMdhai, tirikkhajoNio baMdhai, OM tirikkhajoNiNI baMdhai, maNusso baMdhai, maNussI baMdhai, devo baMdhai, devI baMdhai ? OM [u. ] goyamA ! no neraio baMdhai, no tirikkhajoNio baMdhai, no tirikkhajoNiNI baMdhai, no devo hai baMdhai, no devI baMdhai, puvapaDivannae paDucca maNussA ya, maNussIo ya baMdhati, paDivajjamANae paDucca maNusso vA baMdhai 1, maNussI vA baMdhai 2, maNussA vA baMdhaMti 3, maNussIo vA baMdhaMti 4, ahavA + maNusso ya maNussI ya baMdhai 5, ahavA maNusso ya maNussIo ya baMdhaMti 6, ahavA maNussA ya maNussI ya hai baMdhaMti 7, ahavA maNussA ya maNussIo ya baMdhaMti 8 / ma 11. [pra. ] bhagavan ! IryApathika karma kyA nairayika bA~dhatA hai, yA tiryaMcayonika bA~dhatA hai, yA Wan tiryaMcayonika strI bA~dhatI hai, athavA manuSya bA~dhatA hai, yA manuSya-strI (nArI) bA~dhatI hai, athavA deva OM bA~dhatA hai yA devI bA~dhatI hai ? bhagavatI sUtra (3) (160) Bhagavati Sutra (3)

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155555555555555555555555555555558 [u. ] gautama ! IryApathika karma na nairayika bA~dhatA hai, na tiryaMcayonika bA~dhatA hai, na tiryaMcayonika strI bA~dhatI hai, na deva bA~dhatA hai aura na hI devI bA~dhatI hai, kintu pUrvapratipannaka kI apekSA (jisane pahale airyApathika karma kA baMdha kiyA ho) ise manuSya-puruSa aura manuSya-striyA~ bA~dhatI haiM; pratipadyamAna kI apekSA manuSya-puruSa bA~dhatA hai athavA (2) manuSya-strI bA~dhatI hai, athavA (3) bahuta-se manuSyapuruSa bA~dhate haiM yA (4) bahuta-sI manuSya-striyA~ bA~dhatI hai, athavA (5) eka manuSya-puruSa aura eka manuSya-strI bA~dhatI hai, yA (6) eka manuSya-puruSa aura bahuta-sI manuSya-striyA~ bA~dhatI haiM, athavA (7) bahuta-se manuSya-puruSa aura eka manuSya-strI bA~dhatI hai, athavA (8) bahuta-se manuSya-nara aura bahuta-sI manuSya-nAriyA~ bA~dhatI haiN| ___11. [Q.] Bhante ! Is the bondage of Iryapathik-karma acquired by an infernal being (nairayik), or a male or female animal (tiryanch-yonik), or a male or female human being, or a male or female divine being ? (Ans.] Gautam ! The bondage of Iryapathik-karma is acquired neither by an infernal being (nairayik), nor by a male or female animals (tiryanch-yonik), or by a male or female divine being. Relative to the past, it is acquired by men and women. Relative to the present it is acquired by a man, or a woman, many men, or many women, or one man and one woman, or one man and many women, or many men and one woman, or many men and many women. 12. [pra. ] taM bhaMte ! kiM itthI baMdhai, puriso baMdhaMi, napuMsago baMdhati, itthIo baMdhati, purisA baMdhaMti, napuMsagA baMdhati ? noitthI-nopuriso-nonapuMsago baMdhai ? / [u. ] goyamA ! no itthI baMdhai, no puriso baMdhai jAva no napuMsao bNdhi| puvapaDivannae paDucca avagayavedA vA baMdhati, paDivajjamANae ya paDucca avagayavedo vA baMdhaMti, avagayavedA vA bNdhNti| 12. [ pra. ] bhagavan ! airyApathika (karma) bandha kyA strI bA~dhatI hai, puruSa bA~dhatA hai, napuMsaka bA~dhatA hai, striyA~ bA~dhatI haiM, puruSa bA~dhate haiM yA napuMsaka bA~dhate haiM, athavA no-strI, no-puruSa, no-napuMsaka bA~dhatA hai? _[u. ] gautama ! ise strI nahIM bA~dhatI, puruSa nahIM bA~dhatA, napuMsaka nahIM bA~dhatA, striyA~ nahIM bA~dhatIM, puruSa nahIM bA~dhate aura napuMsaka bhI nahIM bA~dhate, kintu pUrvapratipanna kI apekSA vedarahita (bahu) jIva bA~dhate haiM, athavA pratipadyamAna kI apekSA vedarahita (eka) jIva bA~dhatA hai yA vedarahita bahuta se jIva bA~dhate haiN| ___ 12. [Q.] Bhante ! Is the bondage of Iryapathik-karma acquired by a woman, by a man, by a eunuch, by women, by men, or by eunuchs or by non-woman, by non-men or by non-eunuch (non-genderic or gender transcendent)? Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . aSTama zataka : aSTama uddezaka ( 161 ) Eighth Shatak : Eighth Lesson Wan 5 ))))))))))))))))) ) 558

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255 55 5555 5555 5 5 5 5 5 5 5 5 5 55 5555555 5 55 5 5 5 5 59595952 ddo [Ans.] Gautam ! It is neither acquired by a woman, nor by a man, or f by a eunuch, or by women, or by men, or by eunuchs but relative to the past it is acquired by many non-genderic (vedarahit) beings or relative to the present by one non-genderic being or many non-genderic beings. 13. [ pra. ] jai bhaMte! avagayavedo vA baMdhai, avagayavedA vA baMdhaMti taM bhaMte! kiM itthIpacchAkaDo baMdha 1, purisapacchAkaDo baMdhai 2, napuMsakapacchAkaDo baMdhai 3, itthIpacchAkaDA baMdhaMti 4, purisapacchAkaDA vi baMdhaMti 5, napuMsagapacchAkaDA vi baMdhaMti 6, udAhu itthipacchAkaDo ya purisapacchAkaDo ya baMdhati 4, udAhu itthIpacchAkaDo ya NapuMsagapacchAkaDo ya baMdhai 4, udAhu purisapacchAkaDo ya NapuMsagapacchAkaDo ya baMdhai 4, itthacchAko purisapacchAkaDo ya NapusaMgapacchAkaDo ya bhANiyavvaM 8, evaM ete chavvIsaM bhaMgA jAva 5 itthIpacchAkA purisapacchAkaDA ya napuMsakapacchAkaDA ya baMdhaMti ? 5 Wan Wan [ u. ] goyamA ! itthipacchAkaDo vi baMdhai 1, purisapacchAkaDo vi baMdhai 2, napuMsagapacchAkaDo vi baMdhai 3, itthIpacchAkaDA vi baMdhaMti 4, purisapacchakaDA vi baMdhaMti 5, napuMsakapacchAkaDA vi baMdhaMti 6, ahavA itthIpacchAkaDo ya purisapacchAkaDo ya baMdhai 7, evaM ee ceva chavvIsaM bhaMgA bhANiyavvA jAva ahavA itthipacchAkaDA ya purisapacchAkaDA ya napuMsagapacchAkaDA ya baMdhaMti / 13 . [ pra. ] bhagavan ! yadi vedarahita eka jIva athavA vedarahita bahuta jIva airyApathika (karma) bandha pha bA~dhate haiM to kyA 1. strI- pazcAtkRta jIva (jo jIva bhUtakAla meM savedI thA, kintu vartamAna meM avedI hai, vaha pazcAtkRta kahA jAtA hai) bA~dhatA hai, athavA 2. puruSa - pazcAtkRta jIva bA~dhatA hai; yA 3. Wan Wan 5 5 5 napuMsaka - pazcAtkRta jIva bA~dhatA hai ? athavA 4 strI- pazcAtkRta jIva bA~dhate haiM, yA 5. puruSa - pazcAtkRtajIva bA~dhate haiM, yA 6. napuMsaka - pazcAtkRta jIva bA~dhate haiM ? athavA 7. eka phra strI- pazcAtkRta jIva aura eka puruSa - pazcAtkRta jIva bA~dhatA hai, yA 8. eka strI-pazcAtkRta jIva bahuta puruSa - pazcAtkRta jIva bA~dhate haiM, yA 9. bahuta strI- pazcAtkRta jIva aura eka puruSa - pazcAtkRta jIva bA~dhatA hai, athavA 10. bahuta strI- pazcAtkRta jIva aura bahuta puruSa - pazcAtkRta jIva bA~dhate hai, 55 yA 11. eka strI - pazcAtkRta jIva aura eka napuMsaka pazcAtkRta jIva bA~dhatA hai, yA 12. eka strI- pazcAtkRta jIva aura bahuta napuMsaka - pazcAtkRta jIva bA~dhate haiM, athavA 13. bahuta strI- pazcAtkRta jIva aura eka napuMsaka - pazcAtkRta jIva bA~dhatA hai, yA 14. bahuta strI- pazcAtkRta jIva aura bahuta napuMsaka - pazcAtkRta jIva bA~dhate haiM, athavA 15. eka puruSa - pazcAtkRta jIva aura eka napuMsaka - pazcAtkRta jIva bA~dhatA hai, yA 16. eka puruSa - pazcAtkRta jIva aura bahuta 5 napuMsaka - pazcAtkRta jIva bA~dhate haiM, athavA 17. bahuta puruSa - pazcAtkRta jIva aura eka napuMsaka - pazcAtkRta jIva bA~dhatA hai, athavA 18. bahuta puruSa - pazcAtkRta jIva aura bahuta napuMsaka - pazcAtkRta jIva bA~dhate haiM? yA phira 19. eka strI- pazcAtkRta jIva, eka puruSa - pazcAtkRta jIva aura eka napuMsaka - pazcAtkRta jIva bA~dhatA hai, athavA 20. eka strI- pazcAtkRta jIva, eka puruSa - pazcAtkRta jIva aura bahuta napuMsaka - pazcAtkRta jIva bA~dhate haiM, yA 21. eka strI - pazcAtkRta bhagavatI sUtra (3) (162) phaphaphaphaphaphaphapha Bhagavati Sutra (3) Wan 5 Wan 5 5

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) 5555555 ))) )) ) ) )) ) ) gAbha ) Wan jIva, bahuta puruSa-pazcAtkRta jIva aura eka napuMsaka-pazcAtkRta jIva bA~dhatA hai ? athavA 22. eka strI-pazcAtkRta jIva, bahuta puruSa-pazcAtkRta jIva aura bahuta napuMsaka-pazcAtkRta jIva bA~dhate haiM, yA 23. bahuta strI-pazcAtkRta jIva, eka puruSa-pazcAtkRta jIva aura eka napuMsaka-pazcAtkRta jIva ma bA~dhatA hai, athavA 24. bahuta strI-pazcAtkRta jIva, eka puruSa-pazcAtkRta jIva aura bahuta napuMsaka-pazcAtkRta jIva bA~dhate haiM, yA 25. bahuta strI-pazcAtkRta jIva, bahuta puruSa-pazcAtkRta jIva aura eka napuMsaka-pazcAtkRta jIva bA~dhatA hai, athavA 26. bahuta strI-pazcAtkRta jIva, bahuta 5 puruSa-pazcAtkRta jIva aura bahuta napuMsaka-pazcAtkRta jIva bA~dhate haiM ? 3 [u. ] gautama ! airyApathika karma (1) strI-pazcAtkRta jIva bhI bA~dhatA hai, (2) puruSa-pazcAtkRta jIva bhI bA~dhatA hai. (3) napaMsaka-pazcAtakata jIva bhI bA~dhatA hai. (4) strI-pazcAtakata jIva bhI bA~dhate haiM, (5) puruSa-pazcAtkRta jIva bhI bA~dhate haiM, (6) napuMsaka-pazcAtkRta jIva bhI bA~dhate haiM, athavA (7) / eka strI-pazcAtkRta jIva aura eka puruSa-pazcAtkRta jIva bhI bA~dhatA hai athavA yAvat (26) bahuta / strI-pazcAtkRta jIva, bahuta puruSa-pazcAtkRta jIva aura bahuta napuMsaka-pazcAtkRta jIva bhI bA~dhate // haiN| isa prakAra (prazna meM kathita) chabbIsa bhaMga yahA~ (uttara meM jyoM ke tyoM) kahane caahie| 13. IQ.) Bhante ! If one non-genderic being or many non-genderic h beings acquire the bondage of Iryapathik-karma then is that bondage acquired by (1) one stree-pashchaatkrit jiva (a being who was woman in the past but non-genderic now), (2) one purush-pashchaatkrit jiva (a 6 being who was man in the past but non-genderic now), (3) one napumsak-pashchaatkrit jiva (a being who was eunuch in the past but non-genderic now) ? Or (4) many stree-pashchaathrit jivas, (5) many purush-pashchaatkrit jivas, (6) many napumsak-pashchaatkrit jivas ? $ Or (7) one stree-pashchaatkrit jiva and one purush-pashchaatkrit jiva, (8) one stree-pashchaatkrit jiva and many purush-pashchaatkrit jivas, (9) 5 many stree-pashchaatkrit jivas and one purush-pashchaatkrit jiva, (10) many stree-pashchaatkrit jivas and many purush-pashchaatkrit jivas, fi (11) one stree-pashchaatkrit jiva and one napumsak-pashchaatkrit jiva, (12) one stree-pashchaatkrit jiva and many napumsak-pashchaatkrit jivas, (13) many stree-pashchaatkrit jivas and one napumsakEpashchaathrit jiva, (14) many stree-pashchaatkrit jivas and many napumsak-pashchaatkrit jivas, (15) one purush-pashchaatkrit jiva and one napumsak-pashchaatkrit jiva, (16) one purush-pashchaatkrit jiva and many napumsak-pashchaatkrit jivas, (17) many purushpashchaatkrit jivas and one napumsak-pashchaatkrit jiva, (18) many purush-pashchaatkrit jivas and many napumsak-pashchaatkrit jivas ? Or (19) one stree-pashchaatkrit jiva, one purush-pashchaatkrit jiva, and one napumsak-pashchaatkrit jiva; (20) one stree-pashchaatkrit jiva, one ) ) ) t t )) t ) t t ))) ) nAnA ) aSTama zataka : aSTama uddezaka (163) Eighth Shatak: Eighth Lesson Wan EF 555555555555$$$$$$$$$$$$$$$$$$$$$$ $

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8544499999955555555555555) purush-pashchaatkrit jiva, and many napumsak-pashchaatkrit jiva; (21) 15 41 one stree-pashchaatkrit jiva, many purush-pashchaatkrit jiva, and one 1 fi napumsak-pashchaatkrit jiva; (22) one stree-pashchaatkrit jiva, many purush-pashchaatkrit jiva, and many napumsak-pashchaatkrit jiva; (23) __many stree-pashchaathrit jiva, one purush-pashchaathrit jiva, and one napumsak-pashchaatkrit jiva; (24) many stree-pashchaatkrit jiva, one purush-pashchaatkrit jiva, and many napumsak-pashchaatkrit jiva; (25) 4 many stree-pashchaatkrit jiva, many purush-pashchaatkrit jiva, and one napumsak-pashchaatkrit jiva; (26) many stree-pashchaatkrit jiva, many $ purush-pashchaatkrit jiva, and many napumsak-pashchaatkrit jiva? (Ans.] Gautam ! The bondage of Iryapathik-karma is acquired by (1) one stree-pashchaatkrit jiva (a being who was woman in the past but non-genderic now), (2) one purush-pashchaatkrit jiva (a being who was man in the past but non-genderic now), (3) one napumsak-pashchaatkrit jiva (a being who was eunuch in the past but non-genderic now); or (4) many stree-pashchaatkrit jivas, (5) many purush-pashchaatkrit jivas, (6) many napumsak-pashchaatkrit jivas; or (7) one stree-pashchaatkrit jiva and one purush-pashchaatkrit jiva ... and so on up to ... (26) many streepashchaatkrit jiva, many purush-pashchaatkrit jiva, and many napumsak-pashchaatkrit jiva. This way all the twenty-six alternatives mentioned in the question should be repeated verbatim. 14. [pra. ] taM bhaMte ! kiM baMdhI baMdhai baMdhissai 1, baMdhI baMdhai na baMdhissai 2, baMdhI na baMdhai + baMdhissai 3, baMdhI na baMdhai na baMdhissai 4, na baMdhI baMdhai baMdhissai 5, na baMdhI baMdhai na baMdhissai 6, na OM baMdhI na baMdhai baMdhissai 7, na baMdhI na baMdhai na baMdhissai 8? [u. ] goyamA ! bhavAgarisaM paDucca atthegaie baMdhI baMdhai bNdhissi| atthegaie baMdhI baMdhai, na + bNdhissi| evaM taM ceva savvaM jAva atthegaie na baMdhI na baMdhai na bNdhissi| gahaNAgarisaM puDucca atthegaie baMdhI, baMdhai, baMdhissai; evaM jAva atthegaie na baMdhI, baMdhai, bNdhissi| No ceva NaM na baMdhI, baMdhai, na Wan bNdhissi| atthegaie na baMdhI, na baMdhai, bNdhissi| atthegaie na baMdhI, na baMdhai, na bNdhissi| 14. [pra. ] bhagavan ! kyA jIva ne (airyApathika karma) 1. bA~dhA hai, bA~dhatA hai aura bA~dhegA, athavA 5 2. bA~dhA hai, bA~dhatA hai, nahIM bA~dhegA, yA 3. bA~dhA hai, nahIM bA~dhatA hai, bA~dhegA, athavA 4. bA~dhA hai, nahIM bA~dhatA hai, nahIM bA~dhegA, yA 5. nahIM bA~dhA, bA~dhatA hai, bA~dhegA, athavA 6. nahIM bA~dhA, bA~dhatA hai, nahIM OM bA~dhegA, yA 7. nahIM bA~dhA, nahIM bA~dhatA, bA~dhegA, 8. na bA~dhA, na bA~dhatA hai, na bA~dhegA? 1 [u. ] gautama ! bhavAkarSa kI apekSA kisI eka jIva ne bA~dhA hai, bA~dhatA hai aura bA~dhegA; kisI eka OM jIva ne bA~dhA hai, bA~dhatA hai aura nahIM bA~dhegA; yAvat kisI eka jIva ne nahIM bA~dhA, nahIM bA~dhatA hai, Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFF FFFFFFFFFFFFF 55555 $ 5555 55555555555 | bhagavatI sUtra (3) (164) Bhagavati Sutra (3)

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nahIM baaNdhegaa| isa prakAra ( prazna meM kathita ) sabhI (AThoM) bhaMga yahA~ kahane cAhie / grahaNAkarSa kI apekSA (1) kisI eka jIva ne bA~dhA, bA~dhatA hai, bA~dhegA; (2) kisI eka jIva ne bA~dhA, bA~dhatA hai, nahIM bA~dhegA; (3) bA~dhA, nahIM bA~dhatA hai, bA~dhegA; (4) bA~dhA, nahIM bA~dhatA, nahIM bA~dhegA; (5) kisI eka jIva ne nahIM bA~dhA, bA~dhatA hai, yahA~ taka ( yAvat) kahanA caahie| isake pazcAt chaThA bhaMga nahIM bA~dhA, nahIM hai, bA~dhegA; nahIM kahanA caahie| (tadanantara sAtavA~ bhaMga-kisI eka jIva ne nahIM bA~dhA, nahIM bA~dhatA hai, bA~dhegA aura AThavA bhaMga eka jIva ne nahIM bA~dhA, nahIM bA~dhatA, nahIM bA~dhegA, ( kahanA 5 caahie|) IF LELLELE LE phra 14. [Q.] Bhante ! Is this bondage (of Iryapathik-karma) acquired by a 5 living being - (1) in the past, in the present and in the future; or (2) in the f past, in the present, but not in the future; or ( 3 ) in the past, and in the 5 future, but not in the present; or ( 4 ) in the past, but not in the present, Fh and also not in the future; or ( 5 ) not in the past, but in the present, and in the future; or (6) not in the past, but in the present, and not in the future; or (7) not in the past, not in the present, but in the future; or (8) not in the past, not in the present, and not in the future ? [Ans.] Gautam ! In context of acquisition of this bondage (of Iryapathik-karma) during past several births (bhavakarsh), this bondage is acquired by some living being in the past, in the present and in the future; by some being in the past, in the present, but not in the future ... and so on up to by some living being not in the past, not in the present, and not in the future. This way all eight alternatives given in the question should be repeated. In context of acquisition of this bondage i (of Iryapathik-karma) during a specific birth (grahanakarsh), this bondage is acquired by some living being (1) in the past, in the present and in the future; or ( 2 ) in the past, in the present, but not in the future; or (3) in the past, and in the future, but not in the present; or (4) in the ; past, but not in the present, and also not in the future; or (5) not in the past, but in the present, and in the future; these five alternatives hold good but the sixth alternative (not in the past, but in the present, and not in the future) does not hold good. [After that the seventh and eighth alternatives (not in the past, not in the present, but in the future; not in the past, not in the present, and not in the future) hold good.] 15. [ pra. ] taM bhaMte ! kiM sAIyaM sapajjavasiyaM baMdhai, sAIyaM apajjavasiyaM baMdhai, aNAIyaM sapajjavasiyaM baMdhai, aNAIyaM apajjavasiyaM baMdhai ? [u. ] goyamA ! sAIyaM sapajjavasiyaM baMdhai, no sAIyaM apajjavasiyaM baMdhai, no aNAIyaM sapajjavasiyaM baMdha, no aNAIyaM apajjavasiyaM baMdhai / aSTama zataka : aSTama uddezaka phra (165) Eighth Shatak: Eighth Lesson phaLa

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85555555555555555555555$$$$$$$$$$$$$$Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555 15. [pra. ] bhagavan ! jIva airyApathika karma kyA sAdi-saparyavasita bA~dhatA hai yA Wan sAdi-aparyavasita bA~dhatA hai, athavA anAdi-saparyavasita bA~dhatA hai yA anAdi-aparyavasita U bA~dhatA hai? [u. ] gautama ! jIva airyApathika karma sAdi-saparyavasita bA~dhatA hai, kintu sAdi-aparyavasita nahIM ma bA~dhatA, anAdi-saparyavasita nahIM bA~dhatA aura na anAdi-aparyavasita bA~dhatA hai| 15. (Q.) Bhante ! Is this bondage (of Iryapathik-karma) with a 41 beginning and with an end (saadi-saparyavasit); or with a beginning but 4 without an end (saadi-aparyavasit); or without a beginning but with an end (anaadi-saparyavasit); or without a beginning and without an end (anaadi-aparyavasit)? (Ans.} Gautam ! This bondage (of Iryapathik-karma) is with a beginning and with an end (saadi-saparyavasit); but neither with a beginning but without an end (saadi-aparyavasit); nor without a beginning but with an end (anaadi-saparyavasit); or without a beginning and without an end (anaadi-aparyavasit). ma 16. [pra. ] taM bhaMte ! kiM deseNaM desaM baMdhai, deseNaM savvaM baMdhai, saveNaM desaM baMdhai, savyeNaM savvaM baMdhai ? [u. ] goyamA ! no deseNaM desaM baMdhai, No deseNaM savvaM baMdhai, no saveNaM desaM baMdhai, saveNaM savvaM bNdhi| 16. [pra. ] bhagavan ! jIva airyApathika karma deza se AtmA ke deza ko bA~dhatA hai, deza se sarva ko bA~dhatA hai, sarva se deza ko bA~dhatA hai yA sarva se sarva ko bA~dhatA hai ? [u. ] gautama ! vaha airyApathika karma deza se deza ko nahIM bA~dhatA, deza se sarva ko nahIM bA~dhatA, sarva se deza ko nahIM bA~dhatA, kintu sarva se sarva ko bA~dhatA hai| 16. (Q.) Bhante ! Does this bondage (of Iryapathik-karma) manifest as a part covering a part of the soul, or as a part covering the whole of the soul, or as a whole covering a part of the soul, or as a whole covering the whole of the soul ? [Ans.] Gautam ! This bondage (of Iryapathik-karma) does not manifest as a part covering a part of the soul, not as a part covering the whole of the soul, and not as a whole covering a part of the soul, but on as a whole covering the whole of the soul. 17. [pra. ] saMparAiyaM NaM bhaMte ! kammaM kiM neraiyo baMdhai, tirikkhajoNIo baMdhai, jAva devI baMdhai ? u5555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . | bhagavatI sUtra (3) (166) Bhagavati Sutra (3) 5555555555555555555555UUUUUUUUUU

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t t t t n t t ))))))))))55555558 t t t t t t 1 [u. ] goyamA ! neraio vi baMdhai, tirikkhajoNIo vi baMdhai, tirikkhajoNiNI vi baMdhai, maNusso Wan 5 vi baMdhai, maNussI vi baMdhai, devo vi baMdhai, devI vi bNdhi| 17. [pra. ] bhagavan ! sAmparAyika karma nairayika bA~dhatA hai, tiryaMca bA~dhatA hai, tiryaMca-strI (mAdA) bA~dhatI hai, manuSya bA~dhatA hai, manuSya-strI bA~dhatI hai, deva bA~dhatA hai yA devI bA~dhatI hai ? [u. ] gautama ! nairayika bhI bA~dhatA hai, tiryaMca bhI bA~dhatA hai, tiryaMca-strI (mAdA) bhI bA~dhatI hai, manuSya bhI bA~dhatA hai, mAnuSI bhI bA~dhatI hai, deva bhI bA~dhatA hai aura devI bhI bA~dhatI hai| 17. (Q.) Bhante ! Is the bondage of Samparayik-karma acquired by an infernal being (nairayik), or a male or female animal (tiryanch-yonik), or + a male or female human being, or a male or female divine being ? ___ [Ans.] Gautam ! The bondage of Samparayik-karma is acquired by an infernal being (nairayik), by a male or female animal (tiryanch-yonik), by + a male or female human being, as well as by a male or female divine 41 _being. 18. [pra. ] taM bhaMte ! kiM itthI baMdhai, puriso baMdhai, taheva jAva noitthI nopuriso nonapuMsao baMdhai? [u. ] goyamA ! itthI vi baMdhai, puriso vi baMdhai, jAva napuMsago vi bNdhi| ahavee ya avagayavedo ya baMdhai, ahavee ya avagayaveyA ya bNdhNti| 18. [pra. ] bhagavan ! sAmparAyika karma kyA strI bA~dhatI hai, puruSa bA~dhatA hai, yAvat nostrInopuruSa-nonapuMsaka bA~dhatA hai ? __ [u. ] gautama ! strI bhI bA~dhatI hai, puruSa bhI bA~dhatA hai, napuMsaka bhI bA~dhatA hai, athavA bahuta striyA~ bhI bA~dhatI haiM, bahuta puruSa bhI bA~dhate haiM aura bahuta napuMsaka bhI bA~dhate haiM, athavA ye saba aura avedI eka jIva bhI bA~dhatA hai, athavA ye saba aura bahuta avedI jIva bhI bA~dhate haiN| ____18. [Q.] Bhante ! Is the bondage of Samparayik-karma acquired by a woman, by a man ... and so on up to ... or by non-woman, by non-men or by non-eunuch (non-genderic or gender transcendent)? [Ans.) Gautam ! It is acquired by a woman, by a man, by a eunuch, by women, by men, as well as by eunuchs and also all these and one nongenderic (vedarahit) beings as well as all these and many non-genderic beings. 19. [pra. ] jai bhaMte ! avagayavedo ya baMdhai avagayavedA ya baMdhaMti taM bhaMte ! kiM itthIpacchAkaDo baMdhai, purisapacchAkaDo baMdhai ? LC LE rAnAgA - IP IPIRIPIPI Wan 5555555555555)))))))))) aSTama zataka : aSTama uddezaka (167) Eighth Shatak: Eighth Lesson

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BWan 555555555))))))) ) ))) $ 55 55 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting [u. ] evaM jaheva iriyAvahiyAbaMdhagassa taheva niravasesaM jAva ahavA itthIpacchAkaDA ya, * purisapacchAkaDA ya, napuMsagapacchAkaDA ya bNdhNti| 19. [pra. ] bhagavan ! yadi vedarahita eka jIva aura vedarahita bahuta jIva sAmparAyika karma bA~dhate // haiM to kyA strI-pazcAtkRta jIva bA~dhatA hai yA puruSa-pazcAtkRta jIva bA~dhatA hai ? ityAdi prazna (sUtra 13 ke anusAra) pUrvavat kahanA caahie| [u. ] gautama ! jisa prakAra airyApathika karmabandha ke sambandha meM chabbIsa bhaMga kahe haiM, usI prakAra yahA~ Wan bhI kahanA cAhie; yAvat (26) bahuta strI-pazcAtkRta jIva, bahuta puruSa-pazcAtkRta jIva aura bahuta napaMsaka-pazcAtakata jIva bA~dhate haiM-yahA~ taka kahanA caahie| 19. Bhante ! If it is acquired by one non-genderic (vedarahit) being as well as all these and many non-genderic beings then is it acquired by one stree-pashchaatkrit jiva (a being who was woman in the past but nongenderic now), or one purush-pashchaatkrit jiva (a being who was man in the past but non-genderic now)? Include here all the aforesaid questions (from aphorism 13). (Ans.) Gautam ! As aforesaid, all the twenty-six alternatives about Iryapathik-karma should be repeated here up to (26) many stree pashchaatkrit jiva, many purush-pashchaatkrit jiva, and many 4 napumsak-pashchaatkrit jiva. 20. [pra. ] taM bhaMte ! kiM baMdhI baMdhai baMdhissai 1; baMdhI baMdhai na baMdhissai 2; baMdhI na baMdhai OM baMdhissai 3; baMdhI na baMdhai na baMdhissai 4 ? [u. ] goyamA ! atthegaie baMdho baMdhai baMdhissai 1; atthegaie baMdhI baMdhai na baMdhissai 2; atthegaie baMdhI na baMdhai baMdhissai 3; atthegaie baMdhI na baMdhai na baMdhissai 4 / OM 20. [pra. ] bhagavan ! sAmparAyika karma (1) kisI jIva ne bA~dhA, bA~dhatA hai aura bA~dhegA? ma (2) bA~dhA, bA~dhatA hai aura nahIM bA~dhegA? (3) bA~dhA, nahIM bA~dhatA hai aura bA~dhegA? tathA (4) bA~dhA, nahIM bA~dhatA hai aura nahIM bA~dhegA? Wan [u. ] gautama ! (1) kaI jIvoM ne bA~dhA, bA~dhate haiM aura bA~dhege; (2) kitane hI jIvoM ne bA~dhA, bA~dhate haiM aura nahIM bA~dhege; (3) kitane hI jIvoM ne bA~dhA hai, nahIM bA~dhate haiM aura bA~dheMge, (4) kitane hI OM jIvoM ne bA~dhA hai, nahIM bA~dhate haiM aura nahIM baaNdhege| 20. [Q.] Bhante ! Is this bondage (of Samparayik-karma) acquired by a living being - (1) in the past, in the present and in the future; or (2) in the past, in the present, but not in the future; or (3) in the past, and in $ the future, but not in the present; or (4) in the past, but not in the fi Wan present, and also not in the future? bhagavatI mUtra (3) (168) Bhagavati Sutra (3)

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhhhhhhhhhhhhhhhhhhh Wan [Ans.] Gautam ! This bondage (of Samparayik-karma) is acquired $by-(1) many living beings in the past, in the present and in the future; (2) by many beings in the past, in the present, but not in the future; (3) by many beings in the past, and in the future, but not in the present; or (4) by many beings in the past, but not in the present, and also not in the future. 21. [pra. ] taM bhaMte ! kiM sAIyaM sapajjavasiyaM baMdhai ? pucchA thev| [u. ] goyamA ! sAIyaM vA sapajjavasiyaM baMdhai, aNAIyaM vA sapajjavasiyaM baMdhai, aNAIyaM vA . apajjavasiyaM baMdhai; No ceva NaM sAIyaM apajjavasiyaM bNdhi| 21. [pra. ] bhagavan ! sAmparAyika karma sAdi-saparyavasita bA~dhate haiM ? ityAdi (sUtra 15 ke # anusAra) prazna pUrvavat karanA caahie| ma [u. ] gautama ! sAmparAyika karma sAdi-saparyavasita bA~dhate haiM, anAdi-saparyavasita bA~dhate haiM, anAdi-aparyavasita bA~dhate haiM; kintu sAdi-aparyavasita nahIM baaNdhte| 21. (Q.) Bhante ! Is this bondage (of Samparayik-karma) with a beginning and with an end (saadi-saparyavasit)? Include here all the aforesaid questions (from aphorism 15). (Ans.) Gautam ! This bondage (of Samparayik-karma) is with a fi beginning and with an end (saadi-saparyavasit); without a beginning but with an end (anaadi-saparyavasit); without a beginning and without an end (anaadi-aparyavasit); but not with a beginning but without an end (saadi-aparyavasit); 22. [pra. ] taM bhaMte ! kiM deseNaM desaM baMdhai ? ma [u. ] evaM jaheva iriyAvahiyAbaMdhagassa jAva savveNaM savvaM bNdhi| # 22. [pra. ] bhagavan ! sAmparAyika karma deza se Atma-deza ko bA~dhate haiM ? ityAdi prazna, (sUtra 16 ke anusAra) pUrvavat karanA caahie| # [u. ] gautama ! jisa prakAra airyApathika karmabandha ke sambandha meM kahA gayA hai, usI prakAra / sAmparAyika karmabandha ke sambandha meM bhI jAna lenA cAhie, yAvat sarva se sarva ko bA~dhate haiN| 5 22. (Q.) Bhante ! Does this bondage (of Samparayik-karma) manifest i as a part covering a part of the soul ? Include here all the aforesaid questions (from aphorism 16). (Ans.] Gautam ! What has been said about Iryapathik-karma also 5 holds good for Samparayik-karma up to as a whole covering the whole of F the soul. Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri aSTama zataka : aSTama uddezaka (169) Eighth Shatak: Eighth Lesson

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Wan ) ) )) )))) )))) )) ))) )))) )) )) ))) vivecana : prastuta teraha sUtroM (sUtra 10 se 22 taka) meM airyApathika aura sAmparAyika karmabandha ke sambandha meM ja Wan nimnokta chaha pahaluoM se vicAraNA kI gaI hai 1. airyApathika yA sAmparAyika karma cAra gatiyoM meM se kisa gati kA prANI, bA~dhatA hai ? 2. strI, puruSa, napuMsaka Adi meM se kauna bA~dhatA hai ? 3. strI-pazcAtkRta, puruSa-pazcAtkRta, napuMsaka-pazcAtkRta eka yA aneka avedI meM se kauna avedI bA~dhatA hai ? 4. donoM karmoM ke bA~dhane kI trikAla sambandhI crcaa| 5. sAdisaparyavasita Adi cAra vikalpoM meM se kaise inheM bA~dhatA hai ? 6. ye karma deza se Atma-deza ko bA~dhate haiM ? ityAdi prshnottr| ___bandha : svarUpa evaM vivakSita do prakAra-jaise zarIra meM tela Adi lagAkara dhUla meM loTane para usa vyakti ke zarIra para dhUla cipaka jAtI hai, vaise hI mithyAtva, avirati, pramAda, kaSAya aura yoga se jIva ke pradezoM meM jaba OM halacala hotI hai, taba jisa AkAza meM Atma-pradeza hote haiM, vahIM ke ananta-ananta tad-tad yogya karmapudgala jIva ke pratyeka pradeza ke sAtha baddha ho jAte haiN| dUdha-pAnI kI taraha karma aura Atma-pradezoM kA ekameka hokara mila jAnA bandha hai| vivakSAvizeSa se yahA~ karmabandha ke do prakAra kahe gaye haiM-1. aipithika, aura ma 2. sAmparAyikA kevala yogoM ke nimitta se hone vAle sAtAvedanIyarUpa bandha ko airyApathikakarmabandha kahate haiN| yaha fa vItarAgI jIvoM ko hotA hai, jinase catargatikasaMsAra meM paribhramaNa ho, unheM samparAya-kaSAya kahate haiM, samparAyoM Wan (kaSAyoM) ke nimitta se hone vAle karmabandha ko sAmparAyika karmabandha kahate haiN| yaha prathama se dazama guNasthAna taka hotA hai| airyApathika karmabandha : svAmI, kartA, bandhakAla, bandhavikalpa tathA bandhAMza-(1) baMdha kA svAmI-airyApathika karma : kA bandha cAra gati meM kevala manuSyoM ko hI hotA hai| manuSyoM meM bhI gyArahaveM (upazAntamoha), bArahaveM (kSINamoha) OM aura terahaveM (sayogIkevalI) guNasthAnavI manuSyoM ko hI hotA hai| aise manuSya puruSa aura strI donoM hI hote haiN| U jisane pahale airyApathika karma kA baMdha kiyA ho, arthAt-jo airyApathika karmabandha ke dvitIya-tRtIya Adima samayavartI ho, use pUrvapratipanna kahate haiN| pUrvapratipanna kI apekSA ise bahuta-se manuSya nara aura bahuta-sI manuSya nAriyA~ bA~dhatI haiM; kyoMki aise pUrvapratipanna strI aura puruSa bahuta hote haiM aura donoM prakAra ke kevalI (strIkevalI aura puruSakevalI) sadA pAe jAte haiM, isalie isakA bhaMga nahIM hotaa| jo jIva airyApathika karmabandha ke prathama samayavartI hote haiM, ve 'pratipadyamAna' kahalAte haiN| inakA viraha sambhava hai| isalie ekatva aura bahutva ko lekara : inake (strI aura puruSa ke) asaMyogI 4 bhaMga aura dvikasaMyogI 4 bhaMga, yoM kula 8 bhaMga banate haiN| (2) airyApathika karmabandha ke sambandha meM jo strI, puruSa, napuMsaka Adi ko lekara prazna kiyA gayA hai, vaha // liMga kI apekSA samajhanA cAhie, veda kI apekSA nahIM, kyoMki airyApathika karmabandhakartA jIva upazAntavedI yA kSINavedI hI hote haiN| isIlie isa prazna ke uttara meM kahA gayA hai-apagataveda-veda ke udaya se rahita jIva hI ise bA~dhate haiN| (3) jo jIva gatakAla meM strI thA. kinta aba vartamAnakAla meM avedI ho gayA hai, use strI-pazcAtakata OM kahate haiM, isI taraha 'puruSa-pazcAtkRta' aura 'napuMsaka-- pazcAtkRta' kA artha bhI samajha lenA caahie| ina tInoM Ting Ting Ting 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 5 6 $$$$$ $$$$$$$$$ | bhagavatI sUtra (3) (170) Bhagavati Sutra (3)

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) )) ) nAnAsAnAgA nAnAnAnAnAnAnAnAnAnA 0555555555555555555555)))))) kI apekSA se yahA~ vedarahita eka jIva yA aneka jIvoM ke dvArA airyApathika karmabandha sambandhI 26 bhaMgoM ko ke prastuta karake prazna kiyA hai| inameM asaMyogI 6 bhaMga, dvikasaMyogI 12 bhaMga aura trikasaMyogI 8 bhaMga haiN| isa prazna : kA uttara bhI 26 bhaMgoM dvArA diyA gayA hai| (4) isake pazcAt airyApathika karmabandha ke sambandha meM bhUta, vartamAna aura bhaviSyakAla-sambandhI ATha bhaMgoM ke dvArA prazna kiyA gayA hai, jisakA uttara 'bhavAkarSa' aura 'grahaNAkarSa' kI apekSA diyA gayA hai| aneka pUrvabhavoM meM upazamazreNI kI prApti dvArA airyApathika karmapudgaloM kA AkarSa-grahaNa karanA 'bhavAkarSa' hai aura eka bhava meM airyApathika karmapudgaloM kA grahaNa karanA, 'grahaNAkarSa' hai| bhavAkarSa kI apekSA yahA~ 8 bhaMga utpanna hote haiM-unakA // Azaya kramazaH isa prakAra hai- 1. prathama bhaMga- 'bA~dhA thA, bA~dhatA hai, bA~dhegA' yaha bhavAkarSApekSayA usa jIva meM pAyA jAtA hai, jisane gatakAla (kisI pUrvabhava) meM upazamazreNI kI thI, usa samaya airyApathika karma bA~dhA thA; vartamAna meM 5 meM upazama zreNI karatA hai, usa samaya ise bA~dhatA hai aura AgAmI bhava meM upazamazreNI karegA, usa samaya ise // baaNdhegaa| 2. dvitIya bhaMga- 'bA~dhA thA, bA~dhatA hai, nahIM bA~dhegA'- yaha usa jIva meM pAyA jAtA hai, jisane pUrvabhava meM hai upazamazreNI kI thI aura airyApathika karma bA~dhA thA. vartamAna meM kSapaka zreNI meM ise bA~dhatA hai aura phira isI bhavana meM mokSa calA jAyegA, isalie AgAmI kAla meM nahIM baaNdhegaa| 3. tRtIya bhaMga- 'bA~dhA thA, nahIM bA~dhatA hai, bA~dhegA'-yaha bhaMga usa jIva meM pAyA jAtA hai, jisane pUrvabhava meM upazamazreNI kI thI, usameM bA~dhA thA, vartamAna bhava meM zreNI nahIM karatA, ataH yaha karma nahIM bA~dhatA aura bhaviSya meM upazamazreNI yA kSapakazreNI karegA, taba baaNdhegaa| 4. cauthA bhaMga- 'bA~dhA thA, nahIM bA~dhatA hai, nahIM bA~dhegA'-yaha usa jIva meM pAyA jAtA hai, jo vartamAna meM caudahaveM guNasthAna meM vidyamAna hai| usane gatakAla (pUrvakAla) meM bA~dhA thA, vartamAna meM nahIM bA~dhatA aura Wan bhaviSyakAla meM bhI nahIM baaNdhegaa| 5. paMcama bhaMga- 'nahIM bA~dhA, bA~dhatA hai, bA~dhegA'- yaha usa jIva meM pAyA jAtA hai, jisane pUrvabhava meM upazamazreNI nahIM kI thI, ataH airyApathika karma nahIM bA~dhA thA, vartamAna bhava meM upazamazreNI meM , bA~dhatA hai, AgAmI bhava meM upazamazreNI yA kSapaka zreNI meM baaNdhegaa| 6. chaThA bhaMga- 'nahIM bA~dhA thA, bA~dhatA hai, nahIM bA~dhegA'-yaha bhaMga usa jIva meM pAyA jAtA hai, jisane pUrvabhava meM upazamazreNI nahIM kI thI, ataH nahIM bA~dhA thA, Wan vartamAna bhava meM kSapaka zreNI meM bA~dhatA hai, isI bhava meM mokSa calA jAyegA, isalie AgAmI kAla (bhava) meM nahIM baaNdhegaa| 7. saptama bhaMga- 'nahIM bA~dhA thA, nahIM bA~dhatA hai, bA~dhegA'- yaha bhaMga usa jIva meM pAyA jAtA hai, jo jIva bhavya hai, kintu bhUtakAla meM upazamazreNI nahIM kI, isalie nahIM bA~dhA thA, vartamAnakAla meM bhI upazamazreNI nahIM karatA, isalie nahIM bA~dhatA, kintu AgAmIkAla meM upazamazreNI yA kSapaka zreNI karegA, taba baaNdhegaa| 8. aSTamabhaMga-'nahIM bA~dhA thA, nahIM bA~dhatA, nahIM bA~dhegA'-yaha bhaMga abhavya jIva meM pAyA jAtA hai, jisane pUrvabhava meM airyApathika karma nahIM bA~dhA thA, vartamAna meM nahIM bA~dhatA aura bhaviSya meM bhI nahIM bA~dhegA, kyoMki abhavya jIva ne upazamazreNI yA kSapaka zreNI nahIM kI, na karatA hai; aura na hI kregaa| eka hI bhava meM airyApathika karmapudgaloM ke grahaNarUpa 'grahaNAkarSa' kI dRSTi se-1. prathama bhaMga-usa jIva meM pAyA jAtA hai, jisane isI bhava meM bhUtakAla meM upazamazreNI yA kSapaka zreNI ke samaya airyApathika karma bA~dhA thA, ' vartamAna meM bA~dhatA hai, bhaviSya meM baaNdhegaa| 2. dvitIya bhaMga-terahaveM guNasthAna meM eka samaya zeSa rahatA hai, usa // samaya pAyA jAtA hai, kyoMki usane bhUtakAla meM bA~dhA thA, vartamAnakAla meM bA~dhatA hai, aura AgAmIkAla meM zailezI avasthA meM nahIM baaNdhegaa| 3. tRtIya bhaMga-isakA svAmI vaha jIva hai, jo upazamazreNI karake usase gira : gayA hai| usane upazamazreNI ke samaya airyApathika karma bA~dhA thA, aba vartamAna meM nahIM bA~dhatA aura usI bhava meM phira upazamazreNI karane para bA~dhegA; kyoMki eka bhava meM eka jIva do bAra upazamazreNI kara sakatA hai| 4. cauthA // 9555555555555555555555))))5555555555555558 IF IPIPIRIPIRIPIRIPI aSTama zataka : aSTama uddezaka (171) Eighth Shatak: Eighth Lesson 1) ) )))))))) )))))))) )))) ))))) ))))

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) 95 ) ) 4555555555555555555555555555555555555 OM bhaMga-caudahaveM guNasthAna ke prathama samaya meM pAyA jAtA hai| sayogI avasthA meM usane airyApathika karma bA~dhA thA; ja Wan kintu eka samaya pazcAt hI caudahaveM guNasthAna kI prApti ho jAne para zailezI avasthA meM nahIM bA~dhatA, tathA // + AgAmIkAla meM nahIM baaNdhegaa| 5. pA~cavA~ bhaMga-yaha usa jIva meM pAyA jAtA hai, jisane AyuSya ke pUrvabhAga meM + upazamazreNI Adi nahIM kI, isalie nahIM bA~dhA, vartamAna meM zreNI prApta kI hai, isalie bA~dhatA hai aura bhaviSya meM : bhI baaNdhegaa| 6. chaThA bhaMga-zUnya hai| yaha kisI bhI jIva meM nahIM pAyA jAtA, kyoMki chaThA bhaMga hai-nahIM bA~dhA, bA~dhatA hai, nahIM baaNdhegaa| prathama kI do bAteM to kisI jIva meM sambhava haiM, lekina 'nahIM bA~dhegA' yaha bAta eka hI 9 bhava meM nahIM pAI jA sktii| 7. saptama bhaMga-bhavyavizeSa kI apekSA se hai| 8. aSTama bhaMga-abhavya kI apekSA Wan se hai| 1. sAdi-sAnta, 2. sAdi-ananta, 3. anAdi-sAnta, aura 4. anAdi-ananta, ina cAra vikalpoM meM se U kevala prathama vikalpa-sAdi-sAnta meM hI airyApathika karmabandha hotA hai, zeSa tIna vikalpoM meM nhiiN| jIva ke sAtha airyApathika karmabandhAMza sambandhI cAra vikalpa-isake pazcAt cAra-vikalpoM dvArA airyApathika karmabandhAMza sambandhI prazna uThAyA gayA hai| usakA Azaya yaha hai-(1) deza se dezabandha-jIva-AtmA ke eka deza U se, karma ke eka deza kA bandha, (2) deza se sarvabandha-jIva ke eka deza se sampUrNa karma kA bandha, (3) sarva se U dezabandha-sampUrNa jIva pradezoM se karma ke eka deza kA bandha, aura (4) sarva se sarvabandha-sampUrNa-jIva pradezoM se sampUrNa karma kA bandha-inameM se cauthe vikalpa se airyApathika karma kA bandha hotA hai, kyoMki sarva Atma pradezoM para eka samAna karma bandha hI hotA hai, jIva kA aisA hI svabhAva hai, zeSa tIna vikalpoM se jIva ke sAtha karma kA bandha nahIM hotaa| sAmparAyika karmabandha-kaSAya nimittaka karmabandharUpa sAmparAyika karmabandha ke svAmI ke viSaya meM prathama prazna U meM sAta vikalpa uThAye gaye haiM, unameM se (1) nairayika, (2) tiryaMca, (3) tiryaMcI, (4) deva, aura (5) devI, ye Wan pA~ca to sakaSAyI hone se sadA sAmparAyika bandhaka hote haiM, (6) manuSya-nara, aura (7) manuSya-nArI ye do sakaSAyI avasthA meM sAmparAyika karmabandhaka hote haiM, akaSAyI ho jAne para sAmparAyika bandhaka nahIM hote| OM bandhakartA-dvitIya prazna meM sAmparAyika karmabandhakartA ke viSaya meM ekatvavivakSita aura bahutvavivakSita strI, + puruSa, napuMsaka Adi ko lekara sAta vikalpa uThAe gaye haiM, jisake uttara meM kahA gayA hai-ekatvavivakSita aura E bahutvavivakSita strI, puruSa aura napuMsaka, ye 6 sadaiva sAmparAyika karmabandhakartA hote haiM, kyoMki ye saba savedI haiN| OM avedI kadAcit (kabhI-kabhI) pAyA jAtA hai, isalie vaha kadAcit sAmparAyika karma bA~dhatA hai| tAtparya yaha fa hai-strI Adi pUrvokta chaha sAmparAyika karma bA~dhate haiM, athavA strI Adi 6 aura vedarahita eka jIva (kyoMki vedarahita eka jIva bhI pAyA jAtA hai, isalie) sAmparAyika karma bA~dhate haiM. athavA parvokta strI Adi chaha aura vedarahita bahuta jIva (kyoMki vedarahita jIva bahuta bhI pAye jA sakate haiM, isalie) sAmparAyika karma bA~dhate haiN| tInoM vedoM kA upazama yA kSaya ho jAne para bhI jIva jaba taka yathAkhyAtacAritra ko prApta nahIM karatA, taba taka OM vaha vedarahita jIva sAmparAyikabandhaka hotA hai| yaha sthiti 9veM guNa sthAna ke aMta meM aura 10veM guNa sthAna meM 5 hotI hai| yahA~ pUrvapratipanna aura pratipadyamAna kI vivakSA isalie nahIM kI gaI hai ki donoM meM ekatva aura bahutva pAyA jAtA hai, tathA vedarahita ho jAne para sAmparAyika bandha bhI alpakAlika ho jAtA hai| sAmparAyika U karmabandhaka ke bhI airyApathika karmabandhaka kI taraha 26 bhaMga hote haiN| ve pUrvavat samajha lene caahie| sAmparAyika karmabandha-sambandhI traikAlika vicAra-kAla kI apekSA airyApa -er gAjI tAjita ninAra-kAla kI apekSA airyApathika karmabandha sambandhI bhaMga prastata OM kiye gaye the, lekina sAmparAyika karmabandha anAdikAla se hai| isalie bhUtakAla sambandhI jo 'Na bandhI-nahIM | bhagavatI sUtra (3) (172) Bhagavati Sutra (3) 5555555555555))))))))))))))))55555555558 ))) )) ))) Wan Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 855))) ))))))) )))))555555558

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35555)))))))))))))))))5555555555558 ) )) nAgArAgAgAbhA )) )) gAganagama Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ma bA~dhA' isa prakAra ke 4 bhaMga haiM, ve isameM nahIM bana skte| jo 4 bhaMga bana sakate haiM, unakA Azaya isa prakAra ma hai-1. 'prathama bhaMga-bA~dhA thA, bA~dhatA hai, bA~dhegA'-yaha bhaMga yathAkhyAtacAritra-prApti se do samaya pahale taka : sarvasaMsArI jIvoM meM pAyA jAtA hai| kyoMki bhUtakAla meM unhoMne sAmparAyika karma bA~dhA thA, vartamAna meM bA~dhate haiM / aura bhaviSya meM bhI yathAkhyAtacAritra-prApti ke pahale taka baaNdhege| yaha prathama bhaMga abhavya jIva kI apekSA bhI hai ghaTita ho sakatA hai| 2. dvitIya bhaMga-bA~dhA thA, bA~dhatA hai, nahIM bA~dhagA-yaha bhaMga bhavya jIva kI apekSA se hai| mohanIya karma ke kSaya se pahale usane sAmparAyika karma bA~dhA thA, vartamAna meM bA~dhatA hai, aura AgAmIkAla meM mohakSaya kI apekSA nahIM baaNdhegaa| 3. tRtIya bhaMga-bA~dhA thA, nahIM bA~dhatA, bA~dhegA-yaha bhaMga upazamazreNI prApta jIva OM kI apekSA hai| upazamazreNI karane ke pUrva usane sAmparAyika karma bA~dhA thA, vartamAna meM upazAntamoha hone se nahIM 5 bA~dhatA aura upazama zreNI se gira jAne para AgAmIkAla meM punaH baaNdhegaa| 4. caturtha bhaMga- 'bA~dhA thA, nahIM bA~dhatA, nahIM bA~dhegA'-yaha bhaMga kSapaka zreNI-prApta kSINa-moha jIva kI apekSA se hai| mohanIya karmakSaya ke pUrva usane sAmparAyika karma bA~dhA thA, vartamAna meM mohanIya karma kA kSaya ho jAne se nahIM bA~dhatA aura tatpazcAt mokSa prApta hai ho jAne se AgAmIkAla meM nahIM baaNdhegaa| sAmparAyika karmabandhaka ke viSaya meM sAdi-sAnta Adi 4 vikalpa-pUrvavat sAdi-saparyavasita (sAnta) Adi 4 vikalpoM ko lekara sAmparAyika karmabandha ke viSaya meM prazna uThAyA gayA hai| ina cAra bhaMgoM meM se sAdi- // aparyavasita-(ananta) ko chor3akara zeSa prathama, tRtIya aura caturtha bhaMgoM se jIva sAmparAyika karma bA~dhatA hai| jo jIva upazama zreNI se gira gayA hai aura AgAmIkAla meM punaH upazamazreNI yA kSapaka zreNI ko aMgIkAra kare usakI apekSA prathama bhaMga ghaTita hotA hai| jo jIva prArambha meM hI kSapaka zreNI karane vAlA hai, usakI apekSA 1 anAdi-saparyavasita nAmaka tatIya bhaMga ghaTita hotA hai, tathA abhavya jIva kI apekSA anAdi-aparyavasita nAmaka Wan caturtha bhaMga ghaTita hotA hai| sAdi-aparyavasita nAmaka dUsarA bhaMga kisI bhI jIva meM ghaTita nahIM hotaa| yadyapi 5 upazamazreNI se bhraSTa jIva sAdi sAmparAyika bandhaka hotA hai, kintu vaha kAlAntara meM avazya mokSagAmI hotA hai, usa samaya usameM sAmparAyika karma kA vyavaccheda ho jAtA hai, isalie anta rahitatA usameM ghaTita nahIM hotii| (vRtti, patrAMka 388) ___Elaboration-In the aforesaid thirteen aphorisms (10-22) bondage of Iryapathik-karma and Samparayik-karma has been discussed from six angles 1. Which living being belonging to which one of the four genuses acquires bondage of Iryapathik-karma and Samparayik-karma ? 2. Which of the genders, including male, female and eunuch acquires * i the bondage ? 3. Which of the non-genderic being or beings including streepashchaatkrit jiva, and napumsak-pashchaatkrit jiva acquires bondage ? ____4. Bondage of the two karmas during three periods (past, present and future). 5. Bondage related to the four alternatives of end and beginning. 6. Bondage relative to part and whole. aSTama zataka : aSTama uddezaka (173) Eighth Shatak: Eighth Lesson )) IR PIPI ) ))) )) ) )) )) ))) )) )) ja) 954555 Wan fa ))))))))558

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55555555555555555555555 475 2955555 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 5 5 5 5 5 5 5 5 5 5 55 50 Bondage and its two types under reference-When a man applies oil to his body and rolls in sand, dust particles stick to his body. In the same way when soul-space-points (jiva pradesh) get agitated due to unrighteousness (mithyatva), absence of restraint (avirati), stupor (pramaad), passions (kashaaya) and association (yoga) then infinite related karma-particles present in the surrounding space get fused with every soul-space-point of that soul. Fusion of karmas with soul-spacepoints, like mixing of water with milk, is called karmic bondage (bandh). The two types of bondage under reference here are-(1) Iryapathik-karma and (2) Samparayik-karma. The bondage of sata-vedaniya karma (the karma that causes feelings of pleasure) caused by association alone is called Iryapathik-karma bandh. What is responsible for cycles of rebirth in four genuses is called samparaaya or kashaaya (passion). The karmic bondage caused by these passions (samparaayas) is called Samparayikkarma bandh. This occurs from first to the tenth Gunasthaan (fourteen levels of purity of soul). Iryapathik-karma bandh: genus, subject, period, alternatives, and range (1) Genus (swami)-Out of the four genuses only human beings acquire the bondage of Iryapathik-karma. Even among human beings only those at eleventh (Upashaant Moha), twelfth (Ksheen Moha), and thirteenth (Sayogi Kevali) Gunasthaan acquire this bondage. These human beings can be either, male or female. One who has already acquired Iryapathik-karma, that is who has passed the first Samaya of acquisition, is called purva pratipanna. Relative to this state that has already passed, this karma is acquired by many men and many women; this is because there is a large number of such men and women having already acquired this karma. Also, omniscient men and women always exist, therefore there is an absence of alternatives about this state. Relative to the present, or the first Samaya of acquisition (pratipadyamaan or in process of acquiring) there is always a chance of a gap. Therefore for this state there are eight alternatives based on different combinations of singularity and plurality of man and woman. (2) The question about male, female and eunuch is in context of physical manifestation of gender (ling) and not gender-karma (veda). This is because the living being acquiring Iryapathik-karma are exclusively those who have either pacified or destroyed gender-karma (upashantavedi or ksheen-vedi). That is why the answer says that it is acquired by non-genderic beings (apagat-veda or veda rahit). bhagavatI sUtra (3) ( 174 ) Bhagavati Sutra (3) 47 47 Wan 457 47 55 45 45 Wan 55 45 Wan 55 55 Wan 155 cu 45 55 45 Wan 455 457 47 Wan 457 4575 45 5 557 2555 55 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 5

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41 41 41 41 41 41 41 41 41 41 41 41 414 415 41 41 41 41 41 41 44 45 46 47 454545454545 $$ hhhhhhhhhhhh $$$ $$$ 1 $ (3) A being that was woman in the past but non-genderic now is 41 fi called stree-pashchaatkrit jiva. The same is true for the terms purush pashchaatkrit jiva and napumsak-pashchaatkrit jiva. Here the question includes 26 alternative combinations of singularity and plurality of these three classes of beings. There are six alternatives without combination, 15 twelve alternatives with combinations of two and eight alternatives with combinations of three. (4) After that the question with eight alternative combinations related to past, present and future periods of acquisition of Iryapathik karma has been asked. The answer to this has been given in context of i bhavakarsh and grahanakarsh. The acquisition of this bondage (of Iryapathik-karma) during past several births by gaining the path of progressive pacification of karmas (Upasham Shreni) is called bhavakarsh, and doing that during a specific birth is called grahanakarsh. In context of bhavakarsh there are eight alternative 4 combinations-(1) First alternative-acquired in the past, in the present i and in the future. This is about a being who had gained the path of $ progressive pacification of karmas (Upasham Shreni) during some past birth to acquire these karmas, he does the same during the present birth and will do the same again during the next birth. (2) Second alternative-acquired in the past, in the present, but not in the future. This is about a being who had gained the path of progressive pacification of karmas (Upasham Shreni) during some past birth to acquire these karmas, he does the same during the present birth through destruction of karmas and attains liberation; therefore, he will not acquire any karma during the next birth. (3) Third alternative-in the past, and in the future, but not in the present. This is about a being who had gained the path of progressive pacification of karmas (Upasham Shreni) during some past birth to acquire these karmas, he does not do the same during the present birth but will do the same again during the next birth through pacification or destruction of karmas. (4) Fourth alternative-in the past, but not in the present, and also not in the future. This is about a being who had gained the path of progressive destruction of karmas (Kshapak Shreni) in the past to acquire these karmas and is at the fourteenth Gunasthaan at present, he does not need to do the same any more now or in future as he is destined to be liberated during this birth. (5) Fifth alternative-not in the past, but in the present, and in the future. This is about a being who did not gain the path of progressive 5555555555555555555555 aSTama zataka : aSTama uddezaka ( 175 ) Eighth Shatak: Eighth Lesson Fi 451 455 456 457 455 5 45 455 456 457 45454545454545454545 4 51 451 455 456 457 455

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$$$ $$$$$$$$$$$$$$$$$$$$$$$41456 457 4545454545454545 5 4 455 456 457 45! 456 455 456 455 456 457 454 455 456 457 455 456 457 451 41 41 41 41 41 41 45 46 45 456 457 4 45 pacification of karmas (Upasham Shreni) during some past birth to oi acquire these karmas, he does the same during the present birth and will do the same again during the next birth through pacification or destruction of karmas. (6) Sixth alternative-not in the past, but in the present, and not in the future. This is about a being who did not gain the path of progressive pacification of karmas (Upasham Shreni) during some past birth to acquire these karmas, he does the same during the $present birth through destruction of karmas and will get liberated, thus $i eliminating the need to do the same again during the next birth. (7) Seventh alternative-not in the past, not in the present, but in the future. This is about a being who did not gain the path of progressive i pacification of karmas (Upasham Shreni) during some past birth to acquire these karmas, he does not do the same during the present birth, s but as he is destined to get liberated (bhavya) he will do the same during i the next birth through pacification or destruction of karmas. (8) Eighth alternative-not in the past, not in the present, and not in the future. This is about a being who is not at all destined to get liberated (abhavya) $ and thus did not gain the path of progressive pacification of karmas 4 (Upasham Shreni) during some past birth to acquire these karmas, he does not do the same during the present birth and will not do the same during the future births. This is because an abhavya jiva never gains the 4 path of progressive pacification of karmas (Upasham Shreni), or the path 45 of progressive destruction of karmas (Kshapak Shreni). In context of doing the same during a specific birth (grahanakarsh) the aforesaid alternatives are explained as follows-(1) First alternative-This is about a being who had gained the path of progressive pacification or destruction of karmas (Upasham Shreni and Kshapak Shreni) during this birth in the past to acquire these karmas, he does the same at present and will 1do the same in future. (2) Seconds alternative-This is about a being that is just one Samaya short of 4 crossing the thirteenth Gunasthaan because he had acquired these karmas in the past, he does the same at present and attains the rock-like 55 state; and thereby stops acquiring any karma. (3) Third alternative-This applies to the person who once gains the path of progressive pacification of karmas (Upasham Shreni) then falls from that level. He had acquired these karmas in the past, does not acquire at present but will do so in future when he again gains Upasham Shreni. This is because a being can gain Upasham Shreni twice during one birth. (4) Fourth $$414141414141414545454545454545454545454545454545454545454545454545454545454545451 454 455 sit F (3) ( 176 ) Bhagavati Sutra (3) 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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1451 451 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455446 4 47451 455 456 457 455 454 455 456 457 4554 alternative-This applies to the first Samaya of entering the fourteenth Gunasthaan. He had acquired Iryapathik-karma in the Sayogi (having association) state but immediately after that he attained the fourteenth Gunasthaan and rock-like steady (Shaileshi) state where there is no bondage at present as well as in the future because he is destined to be liberated. (5) Fifth alternative-This is about a being that did not gain the path of progressive pacification of karmas (Upasham Shreni) during the past to acquire these karmas. However, he does that at present and will do the same in the future as well. (6) Sixth alternative-This is non- f existent because although the first two conditions (not in the past, but in the present) are possible, the third condition (not in the future) is impossible in context of a single birth. (7) Seventh alternative-This is about a being that is destined to get liberated (bhavya). (8) Eighth 4 alternative - This is about a being that is not at all destined to get liberated (abhavya). As regards the four alternatives--(1) with a beginning and with an end (saadi-saparyavasit), (2) with a beginning but without an end (saadi-aparyavasit), (3) without a beginning but with an end (anaadisaparyavasit), (4) without a beginning and without an end (anaadiaparyavasit), this bondage of Iryapathik-karma is possible only in the is first alternative and not in the other three. Range of bondage-In the end the question about range of bondage of Iryapathik-karma has been raised. It has four alternatives(1) bondage of a part with a part or fusion of a part of soul with a part of karma, (2) fusion of a part of soul with the whole of karma, (3) fusion of si the whole of soul with a part of karma, and (4) fusion of the whole of soul with the whole of karma. Here only the fourth alternative is applicable because the nature of the soul is such that the other three alternatives are not possible. Samparayik-karma bandh-Seven alternatives related to the genus have been proposed in the question about the bondage of Samparayikkarma that is caused by passions. Of these (1) infernal beings, (2) male animals, (3) female animals, (4) male divine beings and (5) female divine beings, these five always acquire the bondage of Samparayik-karma because they are always with passions. (6) Men and (7) women, these two acquire the bondage of Samparayik-karma when they are under the influence of passions and do not do so when they are not. 555545555 456 457 455 456 457 455 456 457 455 456 457 455 456 457 458 455 456 457 455 456 455 456 457 4554545454545454545454545454545454545454545 aSTama zataka : aSTama uddezaka ( 177 ) Eighth Shatak: Eighth Lesson 54545454545454545454545454545454545454545454545454545454 455 456 451551

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5454 455 456 457 456 41 41 41 41 41 41 41 41 55555 41 41 45 46 45 44 45 46 47 46 455 456 457 458 455 456 457 454545454545454545454545454545 455 456 457 454 Subject-In the second question about the subject who acquires they bondage of Samparayik-karma, seven alternatives in context of singularity and plurality of male, female, eunuch etc. have been proposed. The answer conveys that the six alternatives related to singularity and plurality of man, woman and eunuch always acquire bondage of Samparayik-karma because they all are genderic beings. A non-genderic being seldom exists; therefore there is only a possibility of its acquiring this bondage. In other words the aforesaid six categories of beings including woman acquire bondage of Samparayik-karma, or these six and one non-genderic being (because one such being can also exist) acquire this bondage, or these six and many non-genderic beings (because many such beings also exist) acquire this bondage. Even when there is pacification (upasham) or destruction (kshaya) of gender (veda) the resultant non-genderic being acquires bondage of Samparayik-karma as long as it does not attain the level of Yathakhyat Chaaritra (the ultimate discipline of detachment related to beings at eleventh and higher Gunasthaans). Here the alternatives related to past and present have not been considered because in both cases singularity and plurality exists. Moreover, on becoming non-genderic the bondage of Samparayikkarma is also short-lived. Like the subject of bondage of Iryapathikkarma, that of bondage of Samparayik-karma also has 26 alternatives as aforesaid. Bondage of Samparayik-karma in context of three periods-In context of period, 8 alternatives have been mentioned about bondage of Iryapathik-karma. But as the bondage of Samparayik-karma is timeless, the four alternatives related to did not acquire' (na bandhi) become redundant. The four possible alternatives are- (1) First alternativeacquired in the past, in the present and in the future. This is applicable to all worldly beings up to two Samayas (the ultimate fractional unit of time) before attaining Yathakhyat Chaaritra. This is because they acquired the bondage of Samparayik-karma during the past, are acquiring the same at present and will acquire in the future before 451 attaining yathakhyat chaaritra. This first alternative is also applicable to beings not destined to liberation (abhavya). (2) Second alternative-acquired in the past, in the present, but not in the future. This is about a being that is destined to be liberated (bhavya). Prior to destroying Mohaniya karma (deluding karma) he had acquired the i bondage of Samparayik-karma, he does the same at present but will not 44545454545454545454545454 455 456 457 455 456 454 455 456 parit E (3) ( 178 ) Bhagavati Sutra (3)

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444 445 44 445 446 447 44444444444444444 455 456 454 do that in future because of destruction of deluding karma. (3) Third alternative, in the past, and in the future, but not in the present. This is about a being that has gained the path of progressive pacification of karmas (Upasham Shreni). He had acquired the bondage of Samparayikkarma prior to gaining Upasham Shreni; he does not do the same at present due to pacified delusion, but will do the same again in the future when he falls from Upasham Shreni. (4) Fourth alternative-in the past, but not in the present, and also not in the future. This is about a being that has gained the path of progressive destruction of karmas (Kshapak Shreni) and has destroyed delusion. He had acquired these karmas prior to destruction of Mohaniya karmas, he also does not acquire the same at i present for the same reason and he does not need to do the same any 41 more in future as he gets liberated. As regards the four alternatives including 'with a beginning and with an end' (saadi-saparyavasit), a living being acquires bondage of Samparayik-karma with three alternatives other than the second one of fi 'with a beginning but without an end' (saadi-aparyavasit). The first alternative, with a beginning and with an end (saadi-saparyavasit), is applicable to the being that has fallen from Upasham Shreni and will regain the same or Kshapak Shreni in the future. The third alternative, without a beginning but with an end (anaadi-saparyavasit), is applicable to the being that attains Kshapak Shreni to begin with. The fourth fi alternative, without a beginning and without an end (anaadifi aparyavasit), is applicable to the beings that are not destined to be liberated (abhavya). The second alternative does not apply to any being. Although a being fallen from Upasham Shreni acquires bondage of + Samparayik-karma in the category of 'with a beginning' but, as he is destined to attain liberation in future, he destroys this karma. Therefore F the alternative of 'without an end' does not apply in this case. (Vritti, leaf 388) bAvIsa parISahoM kA aSTavidha karmoM meM samAveza INCLUSION OF TWENTY TWO AFFLICTIONS IN EIGHT KARMA SPECIES 3 3. [ 4. ] 464 vi va ! DH 4 TUUTH ? [u. ] goyamA ! aTTha kammapayaDIo paNNattAo, taM jahA-NANAvaraNijjaM jAva aNtraaiyN| 23. (9.) 4147! cnfarut fanath chet ? [u. ] gautama ! karmaprakRtiyA~ ATha kahI gaI haiN| yathA-jJAnAvaraNIya yAvat antraay| 45545454545454545454545454545454545454545454545454545454545455 456 457 458 45 45 45 456 457 458 45 46 47 46 aSTama zataka : aSTama uddezaka ( 179 ) Eighth Shatak: Eighth Lesson 1414141414 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

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55555555555555555555) le 23. (Q.) Bhante ! How many species of karma (karmaprakriti) are said 5 9 to be there ? [Ans.] Gautam ! There are said to be eight species of karma (karmaprakriti)-Jnanavaraniya (knowledge obscuring)... and so on up to ... Antaraya (power hindering). 24. [pra. ] kai NaM bhaMte ? parIsahA paNNattA ? [u. ] goyamA ! bAvIsaM parIsahA paNNattA, taM jahA-digiMchAparIsahe 1, pivAsAparIsahe 2, jAva daMsaNaparIsahe 22 / 24. [pra. ] bhagavan ! parISaha kitane kahe gaye haiM ? OM [u. ] gautama ! parISaha bAvIsa kahe gaye haiN| ve isa prakAra-1. kSudhA parISaha, 2. pipAsA-parISaha yAvat 22-drshn-priissh| 24. (Q.) Bhante ! How many types of afflictions (parishaha) are said to be there? [Ans.] Gautam ! There are said to be twenty-two afflictions (parishaha)-(1) Kshudha-parishaha (affliction of hunger), (2) PipaasaWan parishaha (affliction of thirst) ... and so on up to ... (22) Darshan parishaha (conduct related affliction). 25. [pra. ] ee NaM bhaMte ! bAvIsaM parIsahA katisu kammapagaDIsu samoyaraMti ? [u. ] goyamA ! causu kammapayaDIsu samoyaraMti, taM jahA-nANAvaraNijje, veyaNijje, mohaNijje, aNtraaie| hai [pra. ] bhagavan ! ina bAvIsa parISahoM kA kina karmaprakRtiyoM meM samavatAra (samAveza) ho jAtA hai ? OM 25. [u. ] gautama ! cAra karmaprakRtiyoM meM ina 22 parISahoM kA samavatAra hotA hai| ve isa prakAra + haiM-1. jJAnAvaraNIya, 2. vedanIya, 3. mohanIya aura 4. antraay| 25. (Q.) Bhante ! With which karma species are these twenty-two $ afflictions associated (samavatar) ? [Ans.] Gautam ! These twenty-two afflictions are associated with four karma species-(1) Jnanavaraniya (knowledge obscuring), (2) Vedaniya (pain and pleasure causing), (3) Mohaniya (deluding) and Antaraya (power hindering). 26. nANAvaraNijje NaM bhaMte ! kamme kati parIsahA samoyaraMti ? __ [u. ] goyamA ! do parIsahA samoyaraMti, taM jahA-paNNAparIsahe nANaparIsahe (anANa parIsahe) y| 5 95555555555555555 bhagavatI sUtra (3) (180) Bhagavati Sutra (3)

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1. prajJA antarAya karma kA pariSaha 1. arati yaha loga mujhe prazna pUcha-pUcha kara parezAna kara rahe haiN| isase acchA to mujhe jJAna hI nahIM hotaa| alAbha Aja kahIM se gocarI nahIM milI koI bAta nahIM upavAsa kara letA huuN| jJAnAvaraNIya karma ke pariSaha merA mana saMyama meM nahIM laga rahA maiM kyA karU~ ? 2. acela 2. ajJAna darzana mohanIya karma kA pariSaha darzana cAritra mohanIya karma ke pariSaha 3. strI mujhe bAra-bAra par3hane para bhI yAda nahIM hotA hai| maiM eka tAMtrika ko jAnatA hai jo ApakI bImArI ThIka kara degaa| jAU~ ki.. nahIM jAUM 4. niSadhA 10

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99 5 )) )))) ))))))))))))))) citra-paricaya 10 Illustration No. 10 22 pariSahoM kA aSTavidha karma meM samAveza-1 karmoM ke udaya se sAdhu jIvana meM Ane vAle kaSToM ko pariSaha kahate haiN| ina pariSahoM ko samabhAva pUrvaka sahanA caahie| ye pariSaha 22 prakAra ke hote haiN| 22 pariSahoM meM kauna se pariSaha kisa karma ke udaya se hote haiM, unakA varNana yahA~ kiyA gayA (1) jJAnAvaraNIya karma ke udaya se-1. prajJA pariSaha-viziSTa buddhi ko prajJA kahate haiN| prajJA kA utkarSa hone para garva karanA, apane se prajJAvAnoM kI prajJA dekhakara mana meM viSAda krnaa| yaha prajJA pariSaha hai| 2. ajJAna pariSaha-ajJAna kA artha hai alpa jJAna yA mithyA jnyaan| yaha pariSaha ajJAna ke sadbhAva aura abhAva, donoM prakAra se hotA hai| "mujhe kucha nahIM aataa| maiM alpa jJAnI huuN|" mana meM aisA viSAda lAnA ajJAna pariSaha hai| (2) aMtarAya karma ke udaya se-alAbha pariSaha-vibhinna sthAnoM para gaveSaNA karane para bhI bhikSu ko bhikSA kA na milanA alAbha pariSaha hai| (3) darzanamohanIya karma ke udaya se-daMsaNa pariSaha(zraddhA sambandhI)-tIrthaMkara bhagavAna meM aura tIrthaMkara bhASita sUkSma tattvoM meM zaMkA honA darzana pariSaha hai| (4) cAritramohanIya karma ke udaya se sAta pariSaha Ate haiM--1. arati pariSaha-saMyama mArga para kaThinAIyA~ Ane para usameM mana na lage, usake prati aruci utpanna ho vo arati pariSaha hotA hai| 2. strI pariSaha- strI ko dekhakara mana caMcala honA strI pariSaha hai| (yaha anukUla pariSaha hai)| 3. acela pariSaha (nagnatA kA pariSaha)-jIrNa, apUrNa aura malIna Adi vastroM kA sadbhAva yA abhAva honA acela pariSaha hai| 4.niSadyA pariSaha-aparicita udyAna, zmazAna, sUnA ghara, TUTa-phUTA ghara,khaNDahara Adi meM baiThanA niSadyA pariSaha hai| (kramaza:) -zataka 8,3.8, sUtra 23-28 INCLUSION OF 22 AFFLICTIONS IN EIGHT KARMA SPECIES-1 The hardship caused by fruition of karmas during ascetic life is called affliction. These afflictions should be endured with equanimity. Which of the 22 afflictions is caused by fruition of which karma is described here - 1. With fruition of Jnanavaraniya karma -(1) Prajna-parishaha - Special intellect is called prajna and with its development comes pride. To be disappointed when facing someone more intelligent is a type of Prajna-parishaha. (2) Ajnana-parishaha - Little or false knowledge is ajnana or ignorance. Both cause this affliction. To think that I know nothing or very little, and be disappointed is Ajnana-parishaha. 2. With fruition of Antaraya karma - Alaabh-parishaha (affliction of non-attainment) When an ascetic does not get alms even after seeking at many places it is an example of Aluabhparishaha. 3. With fruition of Darshan-mohaniya karma - Darshan-parishaha (perception/faith related affliction) - To have doubt in Tirthankar and his sermon is an example of Darshan-parishaha. 4. With fruition of Chaaritra-mohaniya (conduct deluding)-(1) Arati-parishaha - Allliction related to disturbance in ascetic-discipline in face of hurdles. (2) Stree-parishaha --Alliction related to attraction for opposite sex. (3) Achela-parishaha-Garb related affliction including shabby dress or absence of the same.(4)Nishadya-parishaha-Accommodation related affliction including staying in unsuitable areas like garden, cremation ground, forlorn house, ruins etc. is called Nishadya- 45 parishaha. (continued...) - Shatak-8, lesson-8, Sutra-23-28 D))))))))))))))555555555555555550

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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 Ling %%%%%%% nAganA ))))))))))))))58 LL LL LLL LLL LLL L IP IP IPIRI-. 26. [pra. ] bhagavan ! jJAnAvaraNIya karma meM kitane parISahoM kA samavatAra hotA hai ? [u. ] gautama ! jJAnAvaraNIya karma meM do parISahoM kA samavatAra hotA hai| yathA-prajJA-parISaha aura jJAna-parISaha (ajnyaan-priissh)| 26. [Q.] Bhante ! How many afflictions are associated with Jnanavaraniya karma (knowledge obscuring karma)? (Ans.] Gautam ! Two afflictions are associated with Jnanavaraniya karma (knowledge obscuring karma) - Prajna-parishaha (enlightenment related affliction) and Jnana-parishaha (knowledge related affliction or ignorance). 27. [pra. ] veyaNijje NaM bhaMte ! kamme kati parIsahA samoyaraMti ? [u. ] goyamA ! ekkArasa parIsahA samoyaraMti, taM jahA paMceva ANupubbI, cariyA, sejjA, vahe ya roge y| taNaphAsa jallameva ya ekkArasa veynnijjmmi|| 1 // 27. [pra. ] bhagavan ! vedanIya karma meM kitane parISahoM kA samavatAra hotA hai ? [u.] gautama ! vedanIya karma meM gyAraha parISahoM kA samavatAra hotA hai| ve isa prakAra haiM-anukrama se pahale ke pA~ca parISaha [1. kSudhA-parISaha, 2. pipAsA-parISaha, 3. zIta-parISaha, 4. uSNa-parISaha, aura 5. daMzamazaka-parISaha], 6. caryA-parISaha, 7. zayyA-parISaha, 8. vadha-parISaha, 9. roga-parISaha, 10. tRNasparza-parISaha, aura 11. jalla (mala) priissh| ina gyAraha parISahoM kA samavatAra vedanIya karma meM hotA hai| 27. [Q.] Bhante ! How many afflictions are associated with Vedaniya karma (pain and pleasure causing karma) ? [Ans.) Gautam ! Eleven afflictions are associated with Vedaniya karma (pain and pleasure causing karma)-[first five affliction in their normal order--(1) Kshudha-parishaha (affliction of hunger), (2) Pipasaparishaha (affliction of thirst), (3) Sheet-parishaha (affliction of cold), (4) Ushna-parishaha (affliction of heat), (5) Damsh-mashak-parishaha (affliction of sting)], (6) Charya-parishaha (movement or wandering related affliction), (7) Shayya-parishaha (place of stay or accommodation related affliction), (8) Vadh-parishaha (punishment related affliction), (9) Roag-parishaha (ailment related affliction), (10) Trinasparsh-parishahu (hay or straw related affliction), and (11) Jalla-parishaha (dirt or slime related affliction). These eleven afflictions are included in Vedaniya karma. 95555555555;))))))))))) aSTama zataka : aSTama uddezaka (181) Eighth Shatak: Eighth Lesson

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Wan phaphapha Wan Wan 28. [ pra. 1 ] daMsaNamohaNijje NaM bhaMte ! kamme kati parIsahA samoyaraMti ? ba [ u. ] goyamA ! ege daMsaNaparIsahe samoyarai / [pra. 2 ] carittamohaNijje NaM bhaMte! kamme kati parIsahA samoyaraMti ? [ u. ] goyamA ! satta parIsahA samoyaraMti, taM jahA aratI acela itthI nisIhiyA jAyaNA ya akkose| sakkArapurakkAre carittamohamma sattete // 2 // 28. [ pra. 1 ] bhagavan ! darzanamohanIya karma meM kitane parISahoM kA samavatAra hotA hai ? [u. ] gautama ! darzanamohanIya karma meM eka darzana - parISaha kA samavatAra hotA hai| [pra. 2 ] bhagavan ! cAritramohanIya karma meM kitane parISahoM kA samavatAra hotA hai ? [ u. ] gautama ! cAritramohanIya karma meM sAta parISahoM kA samavatAra hotA hai| vaha isa prakAra - 1. arati - parISaha, 2. acela - parISaha, 3. strI - parISaha, 4. niSadyA - parISaha, 5. yAcanA - parISaha, 6. Akroza - parISaha, aura 7. satkAra - puraskAra - parISaha / ina sAta parISahoM kA samavatAra cAritramohanIya karma meM hotA hai / 5 karma 28. [Q. 1] Bhante ! How many afflictions are associated with Darshanmohaniya karma (perception/faith deluding karma)? [Ans.] Gautam ! One affliction is associated with Darshan-mohaniya (perception/faith deluding karma)- Darshan-parishaha [Ans.] Gautam ! Seven affliction are associated with Chaaritramohaniya (conduct deluding ) - (1) Arati-parishaha (affliction related to disturbance in ascetic-discipline ), (2) Achela-parishaha (garb related affliction), (3) Stree-parishaha (affliction related to opposite sex ), (4) 5 Nishadya-parishaha (accommodation related affliction ), (5) Yaachana5 parishaha (affliction related to alms seeking ), ( 6 ) Aakrosh-parishaha y 5 (insult related affliction), and (7) Satkaar-puraskaar-parishaha 5 phra (affliction related to honour and prize). Wan (perception / faith related affliction). [Q. 2] Bhante ! How many afflictions are associated with Chaaritramohaniya karma (conduct deluding karma)? 29. [ pra. ] aMtarAie NaM bhaMte! kamme kati parIsahA samoyaraMti ? [ u. ] goyamA ! ege alAbhaparIsahe samoyarai / 29. [ pra. ] bhagavan ! antarAya karma meM kitane parISahoM kA samavatAra hotA hai ? [ u. ] gautama ! antarAya karma meM eka alAbha-parISaha kA samavatAra hotA hai| bhagavatI sUtra (3) (182) Bhagavati Sutra (3) kucut*tt***************tmit***********tm hhhhhhh nA nA nA nA nA nA

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cAritra mohanIya karma ke pariSaha 6. Akroza tuma to r3hoMgI ho, pAravaMDI ho| UUUU 5. yAcanA oha ! saradarda ho rahA hai davA bhI mAMgakara lAnI pdd'egii| MONANOATOO yaha sacitta bhojana grahaNa karane yogya nahIM hai| gurudeva Apa bahuta jJAnI haiM hamAre ghara pdhaariye| vedanIya karma ke pariSaha 1. kSudhA 17. satkAra puraskAra sacitta pAnI pIne se acchA hai pyAsA rhuuN| 3. zIta 12. taSA 20

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05555555555555phaphaphaphaphaphaphaphaphapha5 5555555555555550 citra - paricaya 11 Illustration No. 11 22 pariSahoM kA aSTavidha karma meM samAveza - 2 5. yAcanA pariSaha - bhikSA mA~gane meM hone vAlA kaSTa / sAdhu ko dUsaroM (gRhastha ) ke sAmane vastra, pAtra, AhAra- pAnI, davAI Adi kI yAcanA karanI par3atI hai, usase mana meM kisI prakAra glAni yA duHkha utpanna honA yAcanA pariSaha hai| 6. Akroza pariSaha- kaThora, karkaza vacanoM se hone vAlA pariSaha / 7. satkAra - puraskAra pariSaha - janatA dvArA mAna-pUjA - satkAra - pratiSThA, prasiddhi pAne para harSita honA aura isake na milane para duHkhI honA / vedanIya karma ke udaya se gyAraha pariSaha hote haiM 1. kSudhA pariSaha - kSudhA kI cAhe jaisI vedanA uThane para pApa bhIrU sAdhu ke dvArA AhAra pakAne pakavAne, phalAdi kA chedana karane-karAne, kharIdane- kharIdavAne kI vAMchA se nivRtta hokara athavA apanI svIkRta maryAdA ke viparIta aneSaNIya-akalpanIya AhAra na lekara kSudhA ko samabhAvapUrvaka sahanA kSudhA pariSaha hai| 2. pipAsA pariSaha- pyAsa kI cAhe jitanI aura cAhe jahA~ (bastI meM yA aTavI meM) vedanA hone para bhI tattvajJa sAdhu dvArA aMgIkRta maryAdA ke viruddha sacitta jala na lekara samabhAvapUrvaka ukta vedanA ko sahanA pipAsA - pariSaha hai / 3. zIta pariSaha - zIta se atyaMta pIr3ita hone para bhI sAdhu dvArA maryAdA- uparAnta vastra na lekara tathA agni Adi na jalAkara, na jalavA kara tathA anya logoM dvArA prajvalita agni kA sevana na karake zIta ke kaSTa ko samabhAvapUrvaka sahanA zIta pariSaha hai| (kramaza:) - zataka 8, u. 8, sUtra 27 INCLUSION OF 22 AFFLICTIONS IN EIGHT KARMA SPECIES - 2 (5) Yaachana-parishaha - Affliction related to alms seeking. An ascetic has to seek dress, pots, food, water, medicine etc. from householders. Rise of a feeling of sorrow or self-reproach is Yaachana-parishaha. (6) Aakrosh-parishaha - Insult related affliction caused by harsh and hurtful words. (7) Satkaar-puraskaar-parishaha - Affliction related to honour and prize. This includes joy when getting honour, worship, respect fame etc. and sorrow when not. Shatak-8, lesson-8, Sutra-23-28 With fruition of Vedaniya karma are associated eleven afflictions - (1) Kshudha-parishaha - Affliction of hunger when one, having no desire of getting food cooked or prepared or bought, does not get acceptable prescribed pure food; or in order to follow the resolves he has taken regarding food and endures the discomfort with equanimity. (2) Pipasa-parishaha - Affliction of thirst when one, in spite of being thirsty does not take unsuitable and non-prescribed water following the ascetic code regarding water and endures the discomfort with equanimity. (3) Sheet-parishaha Affliction of cold. Even when there is extreme cold an ascetic does not take additional clothing or arrange for fire himself or through others. He endures this cold with equanimity. - phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (continued....) Shatak-8, lesson-8. Sutra-27

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vedanIya karma ke pariSaha 4. uSNa 5. DAMsa-macchara 6. caryA AUNT vadha 9. roga yaha roga mere karma ke udaya se huA hai| zarIra para mailadhAraNa krnaa| jalla (mala) VIRAL 10. tRNasparza

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55555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 50 | citra - paricaya 12 22 pariSahoM kA aSTavidha karma meM samAveza - 3 4. uSNa pariSaha - dAha, grISmakAlIna sUrya kiraNoM kA prakhara tApa, lU Adi kI uSNatA se tapta muni dvArA ThaMDaka kI icchA na karanA, paMkhe Adi se havA na karanA ityAdi prakAra se uSNatA kI vedanA ko samabhAva se sahana karanA uSNa pariSaha hai| 5. daMzamazaka pariSaha DA~sa, macchara, khaTamala jU~, cIMTI Adi ke kATane kA pariSaha / 6. caryA pariSaha - grAma, nagara Adi ke vihAra meM evaM calane-phirane meM kaMkara, patthara kA~Te Adi se hone vAlA kaSTa / 7. zaiyA pariSaha - rahane ke sthAna kI pratikUlatA se hone vAlA kaSTa / 8. vadha pariSaha - tIkSNa, talavAra, mUsala, mudgara, cAbuka, DaMDA Adi astroM dvArA jisa sAdhaka kA zarIra tor3A maror3A jA rahA hai, use mAra diyA jAtA hai, phira bhI mArane vAloM para lezamAtra bhI krodha na karanA vadha pariSaha hai| jaise khaMdhaka muni ke 500 ziSyoM ko ghANI meM pIlA gayA parantu sabhI ne samabhAva pUrvaka pariSaha sahana kiyA aura mokSa meM gye| 9. roga pariSaha - zarIra meM roga Adi utpanna hone para udvigna na honA roga pariSaha hai / 10. tRNasparza pariSaha - ghAsa ke bichaune para sote samaya zarIra meM cubhane se yA mArga meM calate samaya tRNAdi paira meM cubhane se hone vAlA kaSTa / 11. jalla pariSaha - zarIra aura vastra Adi meM cAhe jitanA -- maila lage, kintu udvega ko prApta nahIM honA tathA snAna kI icchA nahIM krnaa| Illustration No. 12 - zataka 8, u. 8, sUtra 27 INCLUSION OF 22 AFFLICTIONS IN EIGHT KARMA SPECIES-3 (4) Ushna-parishaha - Affliction of heat. Even when there is extreme heat an ascetic does not seek means of combating the heat through fan, air conditioning etc. He endures this cold with equanimity. (5) Damsh-mashak-parishaha Affliction of sting caused by insects like mosquitos, bed bugs, lice etc. (6) Charya-parishaha Movement or wandering related affliction, such as pain caused by thorns, pebbles, etc. while walking. (7) Shayya parishaha - Affliction related to place of stay or accommodation. (8) Vadh-parishaha Punishment related affliction. Even when an ascetic is tortured or killed with weapons like sword, mace, whip, stick etc. he avoids even slightest anger towards the tormentor. For example, Khandhak ascetic crushed in an oil extractor along with his 500 disciples but he endured all pain with equanimity and attained liberation. (9) Roag parishaha Ailment related affliction. An ascetic remains calm and tolerant when he suffers an ailment. (10) Trinasparsh-parishaha Hay or straw related affliction. 5 This is caused by straw or thorns hurting in a bed while sleeping or on the path while. walking. (11) Jalla-parishaha - Dirt or slime related affliction. Not to get disturbed and think of bathing or washing no matter how dirty the body or dress is. Wan $ 5 5 5 5 5 5 5 95 95 95 95 95 95 95 9559595955555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 $ Shatak-8. lesson-8, Sutra-27 5 B5555555555555555555550 5

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9)) )) ) ) )) ) ) )) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) 29. (Q.) Bhante ! How many afflictions are associated with Antaraya karma (power hindering karma)? (Ans.] Gautam ! One affliction is associated with Antaraya karma (power hindering karma) - Alaabh-parishaha (affliction of nonattainment). 30. [pra. ] sattavihabaMdhagassa NaM bhaMte ! kati parIsahA paNNattA ? [u. ] goyamA ! bAvIsaM parIsahA paNNattA, vIsaM puNa vedei-jaM samayaM sIyaparIsahaM vedeti No taM samayaM usiNaparIsahaM vedei, jaM samayaM usiNaparIsahaM vedei No taM samayaM sIyaparIsahaM vedei| jaM samayaM cariyAparIsahaM vedeti No taM samayaM nisIhiyAparIsahaM vedeti, jaM samayaM nisIhiyAparIsahaM vedei No taM samayaM cariyAparIsahaM vedei| ___30. [pra. ] bhagavan ! saptavidhabandhaka (sAta prakAra ke karmoM ko bA~dhane vAle) jIva ke kitane parISaha batAye gaye haiM ? / [u. ] gautama ! usake bAvIsa parISaha kahe gaye haiN| parantu vaha jIva eka sAtha bIsa parISahoM kA vedana karatA hai; kyoMki jisa samaya vaha zIta-parISaha vedatA hai, usa samaya uSNa-parISaha kA vedana nahIM karatA; aura jisa samaya uSNa-parISaha kA vedana karatA hai, usa samaya zIta-parISaha kA vedana nahIM krtaa| tathA jisa samaya caryA-parISaha kA vedana karatA hai, usa samaya niSadyA-parISaha kA vedana nahIM karatA aura jisa samaya niSadyA-parISaha kA vedana karatA hai, usa samaya caryA-parISaha kA vedana nahIM krtaa| 30. (Q.) Bhante ! How many afflictions a living being that has acquired bondage of seven species of karmas suffers ? [Ans.] Gautam ! He is said to suffer twenty-two afflictions. However, at a time he suffers only twenty afflictions. This is because when a being suffers affliction of cold he does not suffer that of heat and vice versa; also when he suffers the movement related affliction he does not suffer accommodation related affliction and vice versa. 31. [pra. ] aTThavihabaMdhagassa NaM bhaMte ! kati parIsahA paNNattA ? [u. ] goyamA ! bAvIsaM parIsahA paNNattA. evaM (su. 30) atttthvihbNdhgss| 31. [pra. ] bhagavan ! ATha prakAra karma bA~dhane vAle jIva ke kitane parISaha kahe gaye haiM ? [u. ] gautama ! usake bAvIsa parISaha kahe gaye haiN| yathA-kSudhA-parISaha, pipAsA-parISaha, zIta-parISaha, daMzamazaka-parISaha yAvat dNsnn-priissh| kintu vaha eka sAtha bIsa parISahoM ko vedatA ke hai| jisa prakAra saptavidhabandhaka ke viSaya meM kahA gayA hai, usI prakAra (sUtra 30 ke anusAra) aSTavidhabandhaka ke viSaya meM bhI kahanA caahie| 5555555555555555555555555555555555555)))))))) aSTama zataka : aSTama uddezaka (183) Eighth Shatak : Eighth Lesson 35555))))))))))))))))))))))))))) Wan

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$ 5FFFF5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FM Wan Wan 555555555555555 prabha OM jaka OM OM 31. [Q.] Bhante ! How many afflictions a living being that has acquired bondage of eight species of karmas suffers ? (Ans.] Gautam ! He is said to suffer twenty-two afflictions-Kshudhaparishaha (affliction of hunger), (2) Pipasa-parishaha (affliction of thirst), (3) Sheet-parishaha (affliction of cold), (4) Ushna-parishaha (affliction of heat), (5) Damsh-mashak-parishaha (affliction of sting) ... and so on up to ... Alaabh-parishaha (affliction of non-attainment). However, at a time he suffers only twenty afflictions. Repeat what has been stated with regard to seven species of karmas (aphorism 30). 32. [pra. ] chavihabaMdhagassa NaM bhaMte ! sarAgachaumatthassa kati parIsahA paNNattA ? [u. ] goyamA ! coddasa parIsahA paNNattA, bArasa puNa vedei-jaM samayaM sIyaparIsahaM vedei No taM samayaM // usiNaparIsahaM vedei, jaM samayaM usiNaparIsahaM vedei no taM samayaM sIyaparIsahaM vedei| jaM samayaM cariyAparIsahaM vedeti No taM samayaM sejjAparIsahaM vedei, jaM samayaM sejjAparIsahaM vedeti No taM samayaM cariyAparIsahaM vedei| OM 32. [pra. ] bhagavan ! chaha prakAra ke karma bA~dhane vAle sarAga chadmastha jIva ke kitane parISaha kahe : gaye haiM ? [u. ] gautama ! usake caudaha parISaha kahe gaye haiM; kintu vaha eka sAtha bAraha parISaha vedatA hai| jisa samaya zIta-parISaha vedatA hai, usa samaya uSNa-parISaha kA vedana nahIM karatA; aura jisa samaya uSNa-parISaha kA vedana karatA hai, usa samaya zIta-parISaha kA vedana nahIM krtaa| jisa samaya ke caryA-parISaha kA vedana karatA hai, usa samaya zayyA-parISaha kA vedana nahIM karatA; aura jisa samaya zayyA-parISaha kA vedana karatA hai, usa samaya caryA-parISaha kA vedana nahIM krtaa| 32. [Q.] Bhante ! How many afflictions a chhadmasth (one who is short of omniscience due to residual karmic bondage) being with attachment (saraag) who has acquired bondage of six species of karmas suffers ? [Ans.] Gautam ! He is said to suffer fourteen afflictions. However, at a time he suffers only twelve afflictions. This is because when a being suffers affliction of cold he does not suffer that of heat and vice versa; 45 also when he suffers the movement related affliction he does not suffer 41 accommodation related affliction and vice versa. 33. [pra. 1 ] ekkavihabaMdhagassa NaM bhaMte ! vIyarAgachaumatthassa kati parIsahA paNNattA ? [u. ] goyamA ! evaM ceva jaheva chvihbNdhgss| __ [pra. 2 ] egavihabaMdhagassa NaM bhaMte ! sajogibhavatthakevalissa kati parIsahA paNNattA ? [ u. ] goyamA ! ekkArasa parIsahA paNNattA, nava puNa vedei| sesaM jahA chbihbNdhgss| 955555 00 OM bhagavatI sUtra (3) (184) Bhagavati Sutra (3)

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phra Wan Wan pha phra Wan I ***tmimimimimimimimimimimimimimimimimimimimimitittttitttitt [u. ] gautama ! isake gyAraha parISaha kahe gaye haiM, kintu vaha eka sAtha nau parISahoM kA vedana karatA hai / zeSa samagra kathana SaDvidhabandhaka ke samAna samajha lenA caahie| 33 . [ pra. 1 ] bhagavan ! ekavidhabandhaka vItarAga-chadmastha jIva ke kitane parISaha kahe gaye haiM ? Wan [ u. ] gautama ! SaDvidhabandhaka ke samAna isake bhI caudaha parISaha kahe gaye haiM, kintu vaha eka sAtha pha bAraha parISahoM kA vedana karatA hai| jisa prakAra SaDvidhabandhaka ke viSaya meM kahA hai, usI prakAra ka ekavidhabandhaka ke viSaya meM samajhanA cAhie / [pra. 2 ] bhagavan ! ekavidhabandhaka sayogI - bhavastha kevalI ke kitane parISaha kahe gaye haiM ? 33. [Q. 1] Bhante ! How many afflictions a chhadmasth (one who is short of omniscience due to residual karmic bondage) being without attachment (vitaraag) who has acquired bondage of one species of karmas suffers ? [Ans.] Gautam ! Like the one with bondage of six species of karma (as aforesaid), he is said to suffer fourteen afflictions. However, at a time he suffers only twelve afflictions. As has been stated about a being that has acquired bondage of six species of karmas, so should be repeated for one who has acquired bondage of one species of karmas. 34. [ pra. ] abaMdhagassa NaM bhaMte! ajogibhavatthakevalissa kati parIsahA paNNattA ? [ u. ] goyamA ! ekkArasa parIsahA paNNattA, nava puNa vedei, jaM samayaM sIyaparIsahaM vedeti no taM samayaM usiNaparIsahaM vedei, jaM samayaM usiNaparIsahaM vedeti no taM samayaM sIyaparIsahaM vedei / jaM samayaM cariyAparIsahaM vedei no taM samayaM sejjAparIsahaM vedeti, jaM samayaM sejjAparIsahaM vedei no taM samayaM cariyAparIsahaM vedei / 34. [ pra. ] bhagavan ! abandhaka ayogI-bhavastha - kevalI ke kitane parISaha kahe gaye haiM ? [ u. ] gautama ! usake gyAraha parISaha kahe gaye haiM / kintu vaha eka sAtha nau parISahoM kA vedana karatA hai| kyoMki jisa samaya zIta parISaha kA vedana karatA hai, usa samaya uSNa- parISaha kA vedana nahIM karatA; aura jisa samaya uSNa- parISaha kA vedana karatA hai, usa samaya zIta- parISaha kA vedana nahIM karatA / jisa samaya caryA - parISaha kA vedana karatA hai, usa samaya zayyA - parISaha kA vedana nahIM karatA aura jisa samaya zayyA - parISaha kA vedana karatA hai, usa samaya caryA - parISaha kA vedana nahIM karatA / (185) 295544555 55 55 5 5 5 5 5 5 5 5959595959555555555955555959595959552 Eighth Shatak: Eighth Lesson Wan phra 33. [Q. 2] Bhante ! How many afflictions a Sayogi Bhavasth Kevali (living omniscient with association) who has acquired bondage of one species of karmas suffers ? [Ans.] Gautam ! He is said to suffer eleven afflictions. However, at a 5 time he suffers only nine afflictions. Remaining part of this statement is aSTama zataka aSTama uddezaka phra Wan Wan pha Wan phra Wan

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ma dhamaka) )) ))) ))))))) )558 same as has been stated about a being that has acquired bondage of six species of karmas. vivecana : parISaha : svarUpa aura prakAra-Apatti Ane para bhI saMyamamArga se bhraSTa na hone, tathA usameM sthira rahane ke lie evaM karmoM kI nirjarA ke lie jo zArIrika, mAnasika kaSTa sAdhu, sAdhviyoM ko sahana karane cAhie, ve 'parISaha' kahalAte haiN| aise parISaha 22 haiN| yathA-(1) kSudhA-parISaha-saMyamamaryAdAnusAra eSaNIya, + kalpanIya nirdoSa AhAra na milane para kSudhA kA kaSTa shnaa| (2) pipAsA-parISaha-pyAsa kA parISaha, (3) * zIta-parISaha-ThaNDa kA parISaha, (4) uSNa-parISaha-garmI kA parISaha, (5) daMza-mazaka-parISaha-DAMsa, macchara, khaTamala, jUM, cIMTI Adi kA parISaha, (6) acela-parISaha-vastrAbhAva, vastra kI alpatA yA jIrNazIrNa, malina Adi aparyApta vastroM ke kAraNa hone vAlA parISaha, (7) arati-parISaha-saMyamamArga meM kaThinAiyA~, asuvidhAe~ evaM kaSTa Ane para arati-aruci yA udAsI yA udvignatA se hone vAlA kaSTa, (8) strI-parISaha-striyoM se hone vAlA kaSTa, sAdhviyoM ke lie puruSoM se hone vAlA kaSTa, (yaha anukUla parISaha hai|) (9) caryA-parISaha-grAma, OM nagara Adi ke vihAra se yA paidala calane se hone vAlA kaSTa, (10) niSadyA yA nizIthikA-parISaha-svAdhyAya // Adi karane kI bhUmi meM tathA sUne ghara Adi meM Thaharane se hone vAle upadrava kA kaSTa, (11) zayyA-parISaha-rahane ke (AvAsa-) sthAna kI kUlatA se hone vAlA kaSTa, (12) Akroza-parISaha-kaThora, karkaza vacanoM se hone vAlA, (13) vadha-parISaha-mArane-pITane Adi se hone vAlA kaSTa, (14) yAcanA-parISaha-bhikSA mA~gakara lAne ka meM hone vAlA mAnasika kaSTa, (15) alAbhaparISaha-bhikSA Adi na milane para hone vAlA kaSTa, (16) roga-parISaha-roga ke kAraNa hone vAlA kaSTa, (17) tRNasparza-parISaha-ghAsa ke bichaune para sone se zarIra meM OM cubhane se yA mArga meM calate samaya tRNAdi paira meM cubhane se hone vAlA kaSTa, (18) jalla-parISaha-kapar3oM yA tana // ma para maila, pasInA Adi jama jAne se hone vAlI glAni, (19) satkAra-puraskAra-parISaha-janatA dvArA sammAna- 5 satkAra, pratiSThA, yaza, prasiddhi Adi na milane se hone vAlA mAnasika kheda athavA satkAra-sammAna milane para garva anubhava karanA, (20) prajJA-parISaha-prakhara athavA viziSTa buddhi kA garva karanA, (21) jJAna yA ajJAna-parISaha-viziSTa jJAna hone para usakA ahaMkAra karanA, jJAna (buddhi) kI mandatA hone se mana meM dainyabhAva AnA, aura (22) adarzana yA darzana-parISaha-dUsare mata vAloM kI Rddhi-vRddhi evaM camatkAra-ADambara Adi dekhakara sarvajJokta siddhAnta se vicalita honA yA sarvajJokta tattvoM ke prati zaMkAgrasta honaa| 34. [Q.) Bhante ! How many afflictions an Ayogi Bhavasth Kevali (living omniscient without association) who does not acquire bondage of harmas (abandhak) suffers? [Ans.] Gautam ! He is said to suffer eleven afflictions. However, at a time he suffers only nine afflictions. This is because when a being suffers affliction of cold he does not suffer that of heat and vice versa; also when he suffers the movement related affliction he does not suffer accommodation related affliction and vice versa. ___Elaboration-Afflictions : definition and types-The physical and mental torments ascetics should endure in order to remain unwavering and steadfast in observation of ascetic discipline as well as to achieve bhagavatI sUtra (3) (186) Bhagavati Sutra (3) Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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$$$ $$$$ $$$ $ $$$$$$$ $$ $$$$$$ shedding of karmas are called parishaha (afflictions). There are twentytwo such afflictions-(1) Kshudha-parishaha-affliction of hunger when one does not get acceptable prescribed pure food. (2) Pipaasaparishaha-affliction of thirst. (3) Sheet-parishaha---affliction of cold. (4) Ushna-parishaha--affliction of heat. (5) Damsh-mashak-parishahaaffliction of sting of insects like mosquito, bed-bug, lice, ant etc. (6) Achela-parishaha--garb related affliction caused by total absence or shortage of clothes as well as due to tattered or dirty clothes. (7) Aratiparishaha-affliction related to disturbance, disinterest or apathy in observing ascetic-discipline caused by the innate hardship and discomfort. (8) Stree-parishaha-affliction related to opposite sex (this is a likeable affliction). (9) Charya-parishaha--movement or wandering (from one place to another or one village to another related affliction). (10) Nishadya-parishaha-accommodation related affliction associated generally with lonely place of stay or study. (11) Shayyaparishaha-affliction related to unsuitable place of stay or accommodation. (12) Aakrosh-parishaha-insult related affliction caused by harsh and biting words. (13) Vadh-parishaha-punishment related affliction. (14) Yaachana-parishaha-mental affliction related to alms seeking. (15) Alaabh-parishaha-affliction of non-attainment, including failure in getting alms. (16) Roag-parishaha--ailment related affliction. (17) Trinasparsh-parishaha (hay or straw related affliction caused by walking bare feet or sleeping on a straw mattress. (18) Jallaparishaha-dirt or slime related affliction including shame and discomfort due to dirty body and clothes. (19) Satkaar-puraskaarparishaha-affliction related to fame, honour and prize; the gloom of not getting the same and conceit of getting the same. (20) Prajna parishaha-affliction in the form of conceit of one's sharp intellect or extraordinary wisdom. (21) Jnana or ajnana parishaha-affliction related to knowledge and ignorance; conceit of knowledge and humility due to $5 ignorance. (22) Darshan or adarshan parishaha-conduct related affliction in the form of disbelief in and transgression of codes given by the omniscient caused by display of miracles and opulence displayed by heretics. sUryoM kI dUrI aura nikaTatA kI prarUpaNA DISTANCE OF THE SUNS ___ 35. [pra. ] jaMbuddIve NaM bhaMte ! dIve sUriyA uggamaNamuhuttaMsi dUre ya mUle ya dIsaMti, majjhaMtiyamuhuttaMsi mUle ya dUre ya dIsaMti, atthamaNamuhuttaMsi dUre ya mUle ya dIsaMti ? | aSTama zataka : aSTama uddezaka (187) Eighth Shatak : Eighth Lesson Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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155555555555555555555555555555555555 [u. ] haMtA, goyamA ! jaMbuddIve NaM dIve sUriyA uggamaNamuhattaMsi dUre ya taM ceva jAva atthamaNamuhattaMsi dUre ya mUle ya diisNti| 35. [pra. ] bhagavan ! jambUdvIpa nAmaka dvIpa meM kyA do sUrya, udaya ke muhUrta (samaya) meM dUra hote hue bhI nikaTa (mUla meM) dikhAI dete haiM, madhyAhna ke muhUrta (samaya) meM nikaTa (mUla) meM hote hue dUra dikhAI dete haiM aura asta hone ke muhUrta (samaya) meM dUra hote hue bhI nikaTa (mUla meM) dikhAI bhI dete haiM ? [u. ] hA~, gautama ! jambUdvIpa nAmaka dvIpa meM do sUrya, udaya ke samaya dUra hote hue bhI nikaTa dikhAI dete haiM, ityAdi yAvat asta hone ke samaya meM dUra hote hue bhI nikaTa dikhAI dete haiN| 35. [Q.] Bhante ! Is it true that in the continent called Jambudveep at the time of sunrise the two suns appear to be near though they are actually afar; at midday they appear to be afar though near; and at sunset they again appear to be near though they are actually afar ? [Ans.) Yes, Gautam ! It is true that in the continent called Jambudveep at the time of sunrise the two suns appear to be near though they are actually afar ... and so on up to ... at sunset they again appear to be near though they are actually afar. 36. [pra.] jaMbuddIve NaM bhaMte ! dIve sUriyA uggamaNamuhattaMsi ya majhaMtiyamuhuttaMsi ya, atthamaNamuhuttaMsi ya savvattha samA uccatteNaM ? [u. ] haMtA, goyamA ! jaMbuddIve NaM dIve sUriyA uggamaNa jAva uccttennN| 36. [pra. ] bhagavan ! jambUdvIpa meM do sUrya, udaya ke samaya meM, madhyAhna ke samaya meM aura asta hone ke samaya meM kyA sabhI sthAnoM para (sarvatra) U~cAI meM sama haiM ? __ [u. ] hA~, gautama ! jambUdvIpa nAmaka dvIpa meM rahe hue do sUrya . . . . yAvat sarvatra U~cAI meM sama haiN| 36. [Q.] Bhante ! Is it true that in the continent called Jambudveep at F the time of sunrise, midday and sunset, the two suns are at the same altitude from all conceivable points ? A [Ans.] Yes, Gautam ! It is true that in the continent called Jambudveep ... and so on up to ... the two suns are at the same altitude F from all conceivable points. 37. [pra. ] jai NaM bhaMte ! jaMbuddIve dIve sUriyA uggamaNamuhuttaMsi ya majjhaMtiyamuhattaMsi ya atthamaNamuhuttaMsi jAva uccatteNaM se keNaM khAi aTTeNaM bhaMte ! evaM vuccai 'jaMbuddIve NaM dIve sUriyA uggamaNamuhuttaMsi dUre ya mUle ya dIsaMti jAva atthamaNamuhuttaMsi dUre ya mUle ya dIsaMti ? __[u. ] goyamA ! lesApaDighAeNaM uggamaNamuhattaMsi dUre ya mUle ya dIsaMti, lesAbhitAveNaM mamaMtiya muhuttaMsi mUle ya dUre ya dIsaMti, lessApaDighAeNaM asthamaNamuhuttaMsi dUre ya mUle ya dIsaMti, se teNaTTeNaM 5555555555555555555555555555555555555555) gA 5 .Tom t t t t t t t t t | bhagavatI sUtra (3) (188) Bhagavati Sutra (3) 3Bu Bu Bu $$$$$ %%%%%%%%%%%%%%%%%%%%%%

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EEEER 5555555555555555555555555555555555558 OM goyamA ! evaM buccai-jaMbuddIve NaM dIve sUriyA uggamaNamuhuttaMsi dUre ya mUle ya dIsaMti jAva atthamaNa jAva diisNti| 37. [pra. ] bhagavana ! yadi jambudvIpa meM do sarya, udaya ke samaya. madhyAhna ke samaya aura asta ke samaya sabhI sthAnoM para (sarvatra) U~cAI meM samAna haiM to aisA kyoM kahate haiM, ki jambUdvIpa meM do sUrya udaya ke samaya dUra hote hue bhI nikaTa dikhAI dete haiM, yAvat asta ke samaya meM dUra hote hue bhI nikaTa dikhAI fa dete haiM ? OM [u. ] gautama ! lezyA (teja) ke pratighAta se sUrya udaya ke samaya dUra hote hue bhI nikaTa dikhAI dete haiN| madhyAhna meM lezyA (teja) ke abhitApa se pAsa hote hue bhI dUra dikhAI dete haiM aura asta ke samaya teja ke pratighAta se dUra hote hue bhI nikaTa dikhAI dete haiN| isa kAraNa se, he gautama ! maiM kahatA hU~ ki jambUdvIpa meM do sUrya, udaya ke samaya dUra hote hue bhI pAsa meM dikhAI dete haiM, yAvat asta ke samaya dUra hote hue bhI nikaTa dikhAI dete haiN| 37. (Q.) Bhante ! In the continent called Jambudveep if the two suns are at the same altitude from all conceivable points, then why is it said that in Jambudveep at the time of sunrise the two suns appear to be near though they are actually afar ... and so on up to ... at sunset they again appear to be near though they are actually afar ? [Ans.] Gautam ! At the time of sunrise the two suns appear to be near though they are actually afar because of the fall (pratighaat) in the intensity of their radiation (leshya). At midday they appear to be near though they are actually afar because of the rise (abhitaap) in the intensity of their radiation. And again At the time of sunset they appear to be near though they are actually afar because of the fall (pratighaat) in the intensity of their radiation (leshya). That is why, Gautam ! I say that in Jambudveep at the time of sunrise the two suns appear to be near though they are actually afar ... and so on up to ... at sunset they again appear to be near though they are actually afar. 38. [pra. ] jaMbuddIve NaM bhaMte ! dIve sUriyA kiM tIyaM khettaM gacchaMti, paDuppannaM khettaM gacchaMti, aNAgayaM khettaM gacchaMti ? _ [u. ] goyamA ! No tIyaM khettaM gacchaMti, paDuppannaM khettaM gacchaMti, No aNAgayaM khettaM gcchNti| 38. [pra. ] bhagavan ! jambUdvIpa meM do sUrya, kyA atIta kSetra kI ora jAte haiM, vartamAna kSetra kI ora jAte haiM, athavA anAgata kSetra kI ora jAte haiM ? [u. ] gautama ! ve atIta kSetra kI ora nahIM jAte, anAgata kSetra kI ora bhI nahIM jAte, vartamAna kSetra kI ora jAte haiN| 9595555555555559999 nAnAgA1111195555555 Le 5555555555 55 FFFFFFF aSTama zataka : aSTama uddezaka (189) Eighth Shatak: Eighth Lesson 55555555555))))) )) )))))))))

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19 )) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) )) ) ) ) ) ) ) ) ) -. -. mananAgamanAnAgA 38. [Q.] Bhante ! Do the two suns in Jambudveep tend to move towards the region that existed in the past, or the region that exists at 41 present, or the region that will exist in the future ? [Ans.] Gautam ! They tend to move neither towards the region that i existed in the past, nor towards the region that will exist in the future but only towards the region that exists at present. 39. [pra. ] jaMbuddIve NaM dIve sUriyA kiM tIyaM khettaM obhAsaMti, paDuppannaM khettaM obhAsaMti, aNAgayaM / khettaM obhAsaMti ? i [u. ] goyamA ! no tIyaM khettaM obhAsaMti, paDuppannaM khettaM obhAsaMti, no aNAgayaM khettaM obhaasNti| 1 39. [pra. ] bhagavan ! jambUdvIpa meM do sUrya, kyA atIta kSetra ko prakAzita karate haiM, vartamAna kSetra 7 ko prakAzita karate haiM yA anAgata kSetra ko prakAzita karate haiM ? [u. ] gautama ! ve atIta kSetra ko prakAzita nahIM karate, aura na anAgata kSetra ko hI prakAzita 5 karate haiM, kintu vartamAna kSetra ko prakAzita karate haiN| 39. (Q.) Bhante ! Do the two suns in Jambudveep tend to enlighten Cobhaasanti or udbhasit) the region that existed in the past or the region that exists at present, or the region that will exist in the future ? [Ans.] Gautam ! They neither tend to enlighten the region that existed in the past, nor the region that will exist in the future but only the region that exists at present. 40. [pra. ] taM bhaMte ! kiM puTaM obhAsaMti, apuTaM obhAsaMti ? [u. ] goyamA ! puTaM obhAsaMti, no apuTaM obhAsaMti jAva niyamA chddisiN| 40. [pra. ] bhagavan ! jambUdvIpa meM do sUrya, spRSTa kSetra ko prakAzita karate haiM, athavA aspRSTa kSetra ko prakAzita karate haiM ? __[u. ] gautama ! ve spRSTa kSetra ko prakAzita karate haiM, aspRSTa kSetra ko prakAzita nahIM karate; yAvat 5 niyamataH chahoM dizAoM ko prakAzita karate haiN| 40. (Q.) Bhante ! Do the two suns in Jambudveep tend to enlighten the area in contact or the area not in contact ? [Ans.] Gautam ! They tend to enlighten the area in contact and not the area not in contact ... and so on up to ... as a rule they enlighten all the six directions. 41. [pra. ] jaMbuddIve NaM bhaMte ! dIve sUriyA kiM tIyaM khettaM ujjoveMti ? [u.] evaM ceva jAva niyamA chddisiN| jaWan 99595555555555555555555555555555555555555555 +++ | bhagavatI sUtra (3) (190) Bhagavati Sutra (3) B)))))))))))))))))))))))))))))55558

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855))))))))))))))))))))))))))))))))) 41. [pra. ] bhagavan ! jambUdvIpa meM do sUrya, kyA atIta kSetra ko udyotita karate haiM ? ityAdi prazna pUrvavat karanA caahie| [u. ] gautama ! isa viSaya meM pUrvokta prakAra se jAnanA cAhie; yAvat niyamataH chaha dizAoM ko udyotita karate haiN| 41. (Q.) Bhante ! Do the two suns in Jambudveep tend to brighten (ujjoventi or udyotit) the region that existed in the past ? (And other aforesaid questions.) (Ans.) Gautam ! The answers are same as aforesaid ... and so on up to ... as a rule they enlighten all the six directions. 42. evaM taveMti, evaM bhAsaMti jAva niyamA chddisiN| 42. isI prakAra tapAte haiM; yAvat chaha dizA ko niyamataH prakAzita karate haiN| 42. In the same way they tend to warm ... and so on up to ... as a rule they enlighten all the six directions. 43. [pra. ] jaMbuddIve NaM bhaMte ! dIve sUriyANaM kiM tIe khette kiriyA kajjai, paDuppanne khitte kiriyA kajjai, aNAgae khette kiriyA kajjai ? [u. ] goyamA ! no tIe khette kiriyA kajjai, paDuppanne khette kiriyA kajjai, No aNAgae khette kiriyA kjji| 43. [pra. ] bhagavan ! jambUdvIpa meM sUryoM kI kriyA kyA atIta kSetra meM kI jAtI hai ? vartamAna kSetra % meM kI jAtI hai athavA anAgata kSetra meM kI jAtI hai? [u. ] gautama ! atIta kSetra meM kriyA nahIM kI jAtI, aura na anAgata kSetra meM kriyA kI jAtI hai, meM kintu vartamAna kSetra meM kriyA kI jAtI hai| 43. [Q.] Bhante ! Are the (aforesaid) activities of the suns in Jambudveep performed in the region that existed in the past, or in the region that exists at present, or in the region that will exist in the i future? ! [Ans.) Gautam ! They are neither performed in the region that existed in the past, nor in the region that will exist in the future but only in the region that exists at present. 44. [pra. ] sA bhaMte ! kiM puTThA kajjati, apuTThA kajjai ? [u. ] goyamA ! puTThA kajjai, no apuTThA kajjati jAva niyamA chddisiN| 44. [ pra. ] bhagavan ! ve sUrya spRSTa kriyA karate haiM yA aspRSTa ? 355555555555555555555555555555555555555555555555558 aSTama zataka : aSTama uddezaka (191) Eighth 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 5555555559

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B5555555555555555555555555555555555 55555555555555555555555555555555555555555555555 OM [u. ] gautama ! ve spRSTa kriyA karate haiM, aspRSTa kriyA nahIM karate; yAvat niyamataH chahoM dizAoM meM + spRSTa kriyA karate haiN| 44. (Q.) Bhante ! Are these activities of the suns effective when in 4 contact or when not in contact ? (Ans.] Gautam ! These activities are effective when in contact and not when not in contact. ... and so on up to ... the same is true for all the six directions. 45. [pra. ] jaMbuddIve NaM bhaMte ! dIve sUriyA kevatiyaM khettaM uDDhe tavaMti, kevatiyaM khettaM ahe tavaMti, OM kevatiyaM khettaM tiriyaM tavaMti ? __[u. ] goyamA ! egaM joyaNasayaM uDDhaM tavaMti, aTThArasa joyaNasayAI ahe tavaMti, sIyAlIsaM + joyaNasahassAI doNi tevaDhe joyaNasae ekkavIsaM ca saTThibhAe joyaNassa tiriyaM tvNti| OM 45. [ pra. ] bhagavan ! jambUdvIpe meM sUrya kitane U~ce kSetra ko tapAte haiM, kitane nIce kSetra ko tapAte Wan haiM, aura kitane tirache kSetra ko tapAte haiM ? [u. ] gautama ! ve sau yojana U~ce kSetra ko tapta karate haiM, aThAraha sau yojana nIce ke kSetra ko tapta Wan karate haiM. aura saiMtAlIsa hajAra do sau tiresaTha yojana tathA eka yojana ke sAThiyA ikkIsa bhAga (47,26330) tirache kSetra ko tapta karate haiN| 45. IQ.) Bhante ! In Jambudveep how much higher area, lower area and transverse (middle) area do these suns warm ? [Ans.] Gautam ! They warm hundred Yojan higher area, eighteen 4 hundred Yojan lower area and forty-seven thousand two hundred sixty three and twenty-one upon sixty Yojan transverse area (47,263- 21/60). - vivecana : parva satroM meM batAyA jA cakA hai. jambadvIpa meM do sarya (do candra) nirantara gatizI OM udaya-asta kA vyavahAra sirpha hamArI kSetrIya dRSTi se hotA hai| jaba sUrya niSadha parvata ke IzAnakoNa meM AtA hai - taba dakSiNa bharata meM sUryodaya tathA pUre ardha-jambUdvIpa kA valayAkAra bhramaNa karatA huA niSadha parvata ke AgneyakoNa meM pahu~catA hai, taba hamAre kSetra kI apekSA 'sUryAsta' mAnA jAtA hai| sUrya vimAna ke cAra kSetra ke valayAkAra haiM, parantu usakA prakAza kSetra tirachA hotA hai| jaba sarvAbhyantara maNDala meM sUrya hotA hai, taba pUrvaWan pazcima meM usakA kiraNa vistAra (Atapa kSetra 47.26311 yojana) hotA hai| uttara-dakSiNa meM meru kI tarapha 44,820 yojana, samudra kI tarapha 33,3331 yojana hotA hai| sUrya kA Urdhva kiraNa vistAra 100 yojana, * nIce 1,800 yojana (800 yojana samabhUtala) aura samabhUtala se 1 hajAra yojana nIce taka kA kSetra prakAzita Wan hotA hai| udaya ke samaya tirachA hone se sUrya kA teja maMda hotA hai, ataH vaha nikaTa dRSTigocara hotA hai, madhyAnha ke samaya sIdhe hone se, apane teja se pUrNarUpa meM tapane lagatA hai arthAt tIvra hone se dUra mAlUma hotA hai| vAstava meM Wan udaya, asta aura madhyAnha ke samaya sUrya samabhUtala bhUmi se 800 yojana hI dUra hotA hai| Wan 5555555555555555555555555555555555555555555) | bhagavatI sUtra (3) (192) Bhagavati Sutra (3)

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) ) )) )) ) ) jisa kSetra meM sUrya gati kara rahA hai, vaha vartamAna kSetra kahA jAtA hai, jisa kSetra ko pAra kara cukA hai, vaha i atIta kSetra tathA jisa kSetra meM gamana karegA vaha anAgata kSetra kahA jAtA hai| -(vRtti patrAMka 393) Elaboration-It has already been stated that in the Jambudveep continent two suns (and two moons) are always moving in orbit. Their rise and set is only in context of the area we live in. When the sun comes in the northeast direction (Ishaan Kone) of the Nishadh Mountain there is sunrise in the southern Bharat area (where we live). When it crosses half of the Jambudveep in its elliptical orbit and comes in the southeast ! direction (Agneya Kone) the sun sets in that area. The orbit of the sun is elliptical but the spread of its light is diagonal. When it is in the outermost orbit, the reach of its rays (or the area it warms) in east-west direction is 47,263-21/60 Yojans. In north-south direction it is 44,820 Yojans towards Meru Mountain and 33,333-1/3 Yojans towards the ocean. Its reach is 100 Yojans in the upper direction, 1800 Yojans in the lower direction (800 Yojans up to the ground level and 1000 Yojans below that). At the time of sunrise its rays fall diagonally and with low intensity, therefore it appears to be nearer. At midday its rays fall straight and with high intensity, therefore it appears to be afar. In fact it is only 800 Yojans away from the earth at all times, sunrise or sunset and midday. The area being traversed by the sun is called present time. The area it has crossed is called the past and the area it will traverse is called future. (Vritti, leaf 393; Brihatsangrahani, p. 252) jyotiSka devoM aura indroM kA upapAta-virahakAla PERIOD OF BIRTH OF STELLAR GODS 46. [pra. ] aMto NaM bhaMte ! mANusuttarassa pavvayassa je caMdima-sUriya-gahagaNa-Nakkhatta-tArArUvA te NaM bhaMte ! devA kiM uDDovavanagA ? [u. ] jahA jIvAbhigame taheva niravasesaM jAva ukkoseNaM chmmaasaa| 46. [pra. ] bhagavan ! mAnuSottara parvata ke andara jo candra, sUrya, grahagaNa, nakSatra aura tArArUpa deva haiM, ve kyA Urdhvaloka meM utpanna hue haiM ? [u. ] gautama ! jisa prakAra jIvAbhigamasUtra (pratipatti 3) meM kahA gayA hai, usI prakAra yAvat- 'unakA upapAta-virahakAla jaghanya eka samaya aura utkRSTa chaha mAsa hai'; yahA~ taka kahanA caahie| 8955555555555555555555555555))) aSTama zataka : aSTama uddezaka (193) Eighth Shatak: Eighth Lesson

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558 8555555555555555555555955955555555555555 Wan UUUUUUy) ))))))))))))))))))))) 46. [Q.] Bhante ! Did the moons, suns, planets, constellations, stars 15 and other Stellar gods (Jyotishk Devs) that are within the range of Manushottar mountain have their genesis in the upper world (Urdhva Lok)? [Ans.] Gautam ! What is stated in Jivabhigam Sutra (Pratipatti 3) should be excerpted here up to the intervening period between two births for these gods is a minimum of one Samaya and a maximum of six months'. 47. [pra. ] bahiyA NaM bhaMte ! mANusuttarassa. jahA-jIvAbhigame jAva iMdaTThANe NaM bhaMte ! kevatiyaM kAlaM uvavAeNaM virahie pannatte ? [ u. ] goyamA ! jahanneNaM ekkaM samayaM, ukkoseNaM chmmaasaa| sevaM bhaMte ! sevaM bhaMte ! tti.| // aTThamasae : aTThamo uddeso smtto|| 47. [ pra. ] bhagavan ! mAnuSottara parvata ke bAhara jo candrAdi deva haiM, ve Urdhvaloka meM utpanna hue haiM ? [u. ] gautama ! jisa prakAra jIvAbhigamasUtra meM kahA gayA hai, usI prakAra yahA~ bhI yAvat[pra. ] bhagavan ! indrasthAna kitane kAla taka upapAta-virahita kahA gayA hai ? [u. ] gautama ! jaghanyataH eka samaya, utkRSTataH chaha mAsa bAda dUsarA indra usa sthAna para utpanna hotA hai| itane kAla taka indrasthAna upapAta-virahita hotA hai-yahA~ taka kahanA caahie| ___he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara gautama svAmI yAvat vicaraNa karate haiN| // aSTama zataka : aSTama uddezaka samApta // 47. (Q.) Bhante ! What about those beyond the Manushottar mountain ? ___ [Ans.] What is stated in Jivabhigam Sutra (Pratipatti 3) should be excerpted here. ... and so on up to ... [Q.] Bhante ! What is the intervening period between two births in the seat of king of gods (Indra Sthaan)? [A.] Gautam ! It is a minimum of one Samaya and a maximum of six months'. "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 EIGHTH LESSON OF THE EIGHTH CHAPTER * 355555555555555555555555555555555555555555555555558 bhagavatI sUtra (3) (194) Bhagavati Sutra (3) 5555555555555555555555555558

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hhhhhhhhhhh navamo uddesao : 'baMdha' aSTama zataka : navama uddezaka : 'baMdha' EIGHTH SHATAK (Chapter Eight): NINTH LESSON: BANDH (BONDAGE) bandha ke do prakAra : prayogabandha aura visrasAbandha TWO TYPES OF BONDAGE 1. [ pra. ] kaivihe NaM bhaMte! baMdhe paNNatte ? [u. ] goyamA ! duvihe baMdhe paNNatte, taM jahA-payogabaMdhe ya, vIsasAbaMdhe ya / 1. [ pra. ] bhagavan ! bandha kitane prakAra kA kahA gayA hai ? [ u. ] gautama ! bandha do prakAra kA kahA gayA hai - ( 1 ) prayogabandha, aura (2) visrasAbandha / 1. [Q.] Bhante ! How many types of bondage (bandh) are said to be there ? [Ans.] Gautam! Bondage is said to be of two types -- ( 1 ) Prayoga bandh (bondage acquired by action) and (2) Visrasa bandh (bondage acquired naturally or spontaneously). fafa vivecana: prayogabandha - jo jIva ke prayoga se arthAt mana, vacana aura kAyArUpa yogoM kI pravRtti se bandhatA hai| visrasAbandha - jo svAbhAvika rUpa se bandhatA hai| visrasabandha ke bheda-prabheda aura svarUpa TYPES OF NATURAL BONDAGE 2. [ pra.] vIsasAbaMdhe NaM bhaMte ! kaivihe paNNatte ? u.] goyamA ! duvihe paNNatte, taM jahA-sAIyavIsasAbaMdhe ya aNAIyavIsasAbaMdhe ya / 2. [ pra. ] bhagavan ! visrasAbandha kitane prakAra kA kahA gayA hai ? [u. ] gautama ! vaha do prakAra kA kahA gayA hai / yathA - ( 1 ) sAdika visrasAbandha, aura ( 2 ) anAdika visrasAbandha / 2. [Q.] Bhante ! How many types of natural bondage (visrasa bandh) are said to be there? Elaboration (1) Prayoga bandh-bondage acquired by a living being through action; in other words bondage acquired through mental, vocal Wan and physical activity. ( 2 ) Visrasa bandh - bondage acquired naturally; pha this includes natural bonds. (195) 295 5 55 5 5 55 5 55 55955555 5 5 5 5 5 5 5 59595955 55 5 5 5 5 5 55 5 O phra Eighth Shatak: Ninth Lesson pha Wan [Ans.] Gautam ! That is said to be of two types - (1) Saadik visrasa 5 bandh (natural bondage with a beginning) and (2) Anaadik visrasa bandh (natural bondage without a beginning). Wan aSTama zataka navama uddezaka Wan nimimimitmimimimittmi***************tt****** Wan Wan Wan Wan phra .

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255955 5 5 5 5 5 5 5 5 555 5 5955555555 5 55555 5 5 5 5 5 5 55 5 5 5 5 59595 3. [ pra. ] aNAIyavIsasAbaMdhe NaM bhaMte ! kativihe paNNatte ? [ u.] goyamA ! tivihe paNNatte, taM jahA - dhammatthikAya annamanna aNAdIyavIsasAbaMdhe, adhammatthikAya annamantra aNAdIya- vIsasAbaMdhe, AgAsatthikAya annamanna annaadiiyviissaabNdhe| 3. [ pra. ] bhagavan ! anAdika visrasAbandha kitane prakAra kA kahA gayA hai ? [ u. ] gautama ! vaha tIna prakAra kA kahA gayA hai - ( 1 ) dharmAstikAya kA anyonya-anAdikavisrasAbandha, (2) adharmAstikAya kA anyonya- anAdi- visrasAbandha, aura (3) AkAzAstikAya kA anyonya-anAdika-visrasAbandha / 3. [Q.] Bhante ! How many types of Anaadik visrasa bandh ( natural bondage without a beginning) are said to be there? [Ans.] Gautam ! That is said to be of three types--(1) Dharmastikaaya anyonya-anaadik visrasa bandh (motion entity related mutually interdependent natural bondage without a beginning), (2) Adharmastikaaya anyonya-anaadik visrasa bandh (rest entity related mutually interdependent natural bondage without a beginning), and (3) Akaashastikaaya anyonya-anaadik visrasa bandh (space entity related mutually interdependent natural bondage without a beginning). 4. [ ] dhammatthikAya annamanna aNAdIyavIsasAbaMdhe NaM bhaMte ! kiM desabaMdhe savvabaMdhe ? [ u. ] goyamA ! desabaMdhe, no svvbNdhe| 4. [pra.] bhagavan ! dharmAstikAya kA anyonya-anAdi- visrasAbandha kyA dezabandha hai yA sarvabandha hai ? [ u. ] gautama ! yaha dezabandha hai, sarvabandha nahIM / phra 4. [Q.] Bhante ! Is this Dharmastikaaya anyonya-anaadik visrasa bandh (motion entity related mutually interdependent natural bondage without a beginning) a bondage in part (desh bandh) or whole (sarva bandh)? [Ans.] Gautam ! It is bondage in part (desh bandh) and not whole (sarva bandh). 5. evaM adhammatthikAya annamanna aNAdIyavIsasAbaMdhe vi, evaM AgAsatthikAya - annamantra aNAdIyavI- 5 sasAbaMdhe vi| 5. isI prakAra adharmAstikAya ke anyonya- anAdi - vikhasAbandha evaM AkAzAstikAya ke anyonya- anAdi- visrasAbandha ke viSaya meM bhI samajha lenA caahie| ( arthAt ye bhI dezabandha haiM, sarvabandha nahIM / ) bhagavatI sUtra ( 3 ) (196) tmilllklll**mititttmimimimimimimimimimimitttttttikk Bhagavati Sutra (3) ****

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D bandhana pratyayika paramANu kA bandha rt 1 - sAdi sAnta bandha 24 37 (sa) pariNAma pratyayika 1- anAdi ananta bandha 1 2 3 bAdala 1 24 34 (ba) bhAjana pratyayika V 1 2 3 guDa aura purAnI zarAba 1 visasAbandha 24 37 MUU prayogabandha 24 rUcakavara pradeza kA bandha 27 1 2 3 1 2 3 2- anAdi anaMta bandha anata banya dharmAstikAya mAhita ka siddha INTR adharmAstikAya stikAya 2- sAdi anaMta bandha AkAzAstikAya 13

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$ 5 5 5 5 5 5 5 5 5 5 95 95 95 95555555555555555555555555 5 5 5 5 5 5 95555559 phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha citra - paricaya 13 pichale Illustration No. 13 bandha - 1 pRSTha para diye gaye citra meM do prakAra ke bandhoM ko dikhAyA gayA hai (1) visrasAbandha - jo svabhAvika rUpa se banatA hai, use visrasAbandha kahate haiN| isake do bheda kahe haiM- 1. sAdi aura 2. anAdi / sAdi sAnta bandha ke tIna bheda haiM- 1. baMdhana pratyayika- jaise snigdhatA Adi ke guNoM se jo paramANuoM kA bandha hotA hai, use baMdhana pratyayika bandha kahate haiN| 2. bhAjana pratyayikabhAjana arthAt AdhAra / usake nimitta se jo bandha hotA hai use bhAjana pratyayika bandha kahate haiN| jaise ghar3e meM rakhI huI purAnI madirA gADhI ho jAtI hai, purAne gur3a aura purAne cAvaloM kA piNDa bana jAtA hai| 3. pariNAma pratyayika pariNAma arthAt rUpAntara (ho jAne ke nimitta se jo bandha hotA hai, use pariNAma pratyayika 5 bandha kahate haiM jaise varSA ke bAdaloM kA bandha anAdi ananta bandha ke bhI tIna bheda haiM- 1. dharmAstikAya, 2. adharmAstikAya 3. AkAzAstikAya ke pradezoM kA bandha yaha bandha dezabandha hotA hai| / " (2) prayoga bandha - jo mana, vacana aura kAyA rUpa yogoM kI pravRtti se banatA hai use prayoga bandha kahate haiN| isake tIna bheda haiM- 1. anAdi anaMta bandha- jIva ke asaMkhyAta pradezoM meM se madhya ke caubIsa (rucaka) pradezoM kA bandha anAdi-aparyavasita hai| 2. sAdi anaMta bandha-siddha jIvoM ke pradezoM kA bandha sAdi aparyavasita bandha hai / (kramazaH) BONDAGE - 1 In the illustration at the back are shown two kinds of bondage - - zataka 8, u. 9, sUtra 1-12 Anaadi-anant bandh is also of three types (i) Dharmastikaaya (motion entity related), (ii) Adharmastikaaya (rest entity related) and (iii) Akaashastikaaya (space entity related) bondage of their sections. This is a bondage in part (desh bandh). (1) Visrasa bandh - Bondage acquired naturally or spontaneously. It is said to be of two types - 1. Saadi (with a beginning) and 2. Anaadi (without a beginning). There are Wan three types of Saadi-saant bandh- (i) Bandhan pratyayik (related to binding force) - bondage due to properties of smoothness and roughness in paramanus. (ii) Bhaajan pratyayik (related to container or storage) bondage due to place of storage (Bhaajan ). For example wine stored in a pitcher turns thick; jaggery and rice stored for long turn into lumps. (iii) Parinaam pratyayik (related to transformation ) bondage due to transformation in basic structure. For example the formation of rain clouds. (2) Prayoga bandh - Bondage acquired by action in association with mind, speech and body. It is said of three types 1. anaadi-anant bandh without a beginning and without an end; this takes place in the twenty-four central space-points (ruchak pradesh ) of a (soul). (2) saadi-anant with a beginning and without an end; this is applicable to Siddhas. (continued...) $5555555555555555555555555555555559595959595 95 95 95 95 95 9595955959556 -- Shatak-8, lesson-9, Sutra-1-12 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan pha

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Wan Wan 4 4 4 4 4 4 4 LELELELELELE LE LE 17 11 ************tmimimimimimimimimi************ 5. The same is true for Adharmastikaaya anyonya-anaadik visrasa bandh (rest entity related mutually interdependent natural bondage without a beginning), and Akaashastikaaya anyonya-anaadik visrasa bandh (space entity related mutually interdependent natural bondage without a beginning). (That means these too are bondage in part and not whole.) 6. [ pra. ] dhammatthikAya annamanna aNAIyavIsasAbaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? [ u. ] goyamA ! savvaddhaM / 7. evaM adhammatthikAe, evaM AgAsatthikAye / 6. [ pra. ] bhagavan ! dharmAstikAya kA anyonya- anAdi -- visrasAbandha kitane kAla taka rahatA hai ? [ u. ] gautama ! sarvAddhA (sarvakAla = sarvadA) rahatA 1 7. isI prakAra adharmAstikAya kA anyonya- anAdi - visrasAbandha evaM AkAzAstikAya kA anyonya-anAdi - visrasAbandha bhI sarvakAla rahatA hai| 6. [Q.] Bhante ! How long does this Dharmastikaaya anyonyaanaadik visrasa bandh (motion entity related mutually interdependent natural bondage without a beginning) last? [Ans.] Gautam ! It lasts forever (Sarvaddha). 7. The same is true for Adharmastikaaya anyonya-anaadik visrasa bandh (rest entity related mutually interdependent natural bondage without a beginning), and Akaashastikaaya anyonya-anaadik visrasa bandh (space entity related mutually interdependent natural bondage without a beginning). 8. [pra.] sAdIyavIsasAbaMdhe NaM bhaMte ! kativihe paNNatte ? [ u. ] goyamA ! tivihe paNNatte, taM jahAT- baMdhaNapaccaie bhAyaNapaccaie pariNAmapaccaie / 8. [pra.] bhagavan ! sAdika-vikhasAbandha kitane prakAra kA kahA gayA hai ? [u.] gautama ! vaha tIna prakAra kA kahA gayA hai| jaise - ( 9 ) bandhana - pratyayika, (2) bhAjana - pratyayika, aura (3) pariNAma- pratyayika / 8. [Q.] Bhante ! How many types of Saadik visrasa bandh (natural bondage with a beginning) are said to be there? [Ans.] Gautam ! That is said to be of three types (1) Bandhan pratyayik (related to binding force), (2) Bhaajan pratyayik (related to container or storage), and ( 3 ) Parinaam pratyayik (related to transformation ). aSTama zataka : navama uddezaka phra (197) Eighth Shatak: Ninth Lesson Wan phaphaphaphaphaphaphapha Wan

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9. [pra. ] se kiM taM baMdhaNapaccaie ? U [u.] baMdhaNapaccaie, jaM NaM paramANupuggalA dupaesiya-tipaesiya-jAva-dasapaesiya saMkhejjapaesiya-asaMkhejjapaesiya-aNaMtapaesiyANaM khaMdhANaM vemAyaniddhayAe vemAyalukkhayAe vemAyaniddhaOM lukkhayAe baMdhaNapaccaieNaM baMdhe samuppajjai jahanneNaM ekkaM samayaM, ukkoseNaM asaMkhejjaM kaalN| se taM +bNdhnnpccie| OM 9. [pra. ] bhagavan ! bandhana pratyayika sAdi-vitrasAbandha kise kahate haiM ? [u. ] gautama ! paramANu, dvipradezika, tripradezika, yAvat dazapradezika, saMkhyAtapradezika, U asaMkhyAtapradezika aura anantapradezika pudgala-skandhoM kA vimAtrA (viSamamAtrA) meM snigdhatA se, - vimAtrA meM rUkSatA se tathA vimAtrA meM snigdhatA-rUkSatA se bandhana-pratyayika bandha samatpanna hotA hai| vaha jaghanyataH eka samaya taka aura utkRSTataH asaMkhyeya kAla taka rahatA hai| yaha huA bandhana-pratyayika sAdi-visrasAbandha kA svruup| 9. [Q.] Bhante ! What is this Bandhan pratyayik saadik visrasa bandh (binding force related natural bondage) ? [Ans.) Gautam ! A bonding occurs between one ultimate particle of matter (paramanu), aggregates of two, three ... and so on up to ... ten, countable, innumerable and infinite paramanus due to unequal intensity (vimatra) of smoothness, unequal intensity of roughness, and unequal $i intensity of smoothness-roughness. This lasts for a minimum period of one Samaya and maximum of immeasurable time. This is Bandhan pratyayik saadik visrasa bandh (binding force related natural bondage). 10. [pra. ] se kiM taM bhAyaNapaccaie? OM [u. ] bhAyaNapaccaie, jaM NaM juNasurA-juNNagula-juNNataMdulANaM bhAyaNapaccaieNaM baMdhe samuppajjai jahanneNaM aMtomuhuttaM, ukkoseNaM saMkhejjaM kaalN| se taM bhaaynnpccie| 10. [pra. ] bhagavan ! bhAjana-pratyayika-sAdi-vitrasAbandha kise kahate haiM ? 3 [u. ] gautama ! purAnI surA (madirA), purAne gur3a aura purAne cAvaloM kA bhAjana-pratyayika-sAdi+ visrasAbandha samutpanna hotA hai| vaha jaghanyataH antarmuhUrta taka aura utkRSTataH saMkhyAtakAla taka rahatA hai| yaha hai bhAjana-pratyayika-sAdi-visrasAbandha kA svruup| 10. (Q.) Bhante ! What is this Bhaajan pratyayik saadik visrasa + bandh (storage related natural bondage)? [Ans.] Gautam ! This type of bondage occurs in case of old wine, old jaggery and old rice (stored in a pot or other such thing). This lasts for a minimum period of one Antarmuhurt (less than one Muhurt) and bhagavatI sUtra (3) (198) Bhagavati Sutra (3)

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2559595959555555 5 5 5 5 5 5 5 5 5 5 5 5 5 phaphaphaphaphaphapha Wan Wan Wan Wan 5 maximum of measurable time. This is Bhaajan pratyayik saadik visrasa bandh (storage related natural bondage). [Ans.] Gautam ! This type of bondage occurs in case of abhra (cloud formations), abhra-vriksha (clouds in shape of a tree)... and so on up to amogh (black and red lines appearing in the sky at dawn and sunset) (as mentioned in aphorism 4-5 of lesson 7 in the third Chapter of this book). This lasts for a minimum period of one Samaya and maximum of six months. This is Parinaam pratyayik saadik visrasa bandh (transformation related natural bondage). This concludes visrasa bandh (natural bondage). vivecana : trividha anAdi visrasAbandha kA svarUpa- dharmAstikAya ke pradezoM kA usI ke dUsare pradezoM ke sAtha saoNkala aura kar3I kI taraha jo paraspara eka deza se sambandha hotA hai, vaha dharmAstikAya-anyonya5 anAdivisrasAbandha kahalAtA hai| isI prakAra adharmAstikAya aura AkAzAstikAya ke vikhasAbandha ke viSaya meM samajhanA caahie| dharmAstikAya ke pradezoM kA paraspara jo sambandha hotA hai, vaha dezabandha hotA hai, nIrakSIravat sarvabandha nahIM. kyoMki yadi sarvabandha mAnA jAyegA to eka pradeza meM dUsare samasta pradezoM kA samAveza ho jAne se dharmAstikAya eka pradezarUpa hI raha jAyegA, asaMkhyapradezarUpa nahIM rahegA; joki siddhAnta se asaMgata hai| ataH dharmAstikAya Adi tInoM kA paraspara dezabandha hI hotA hai, sarvabandha nahIM / 5 F f 11. [ pra.] se kiM taM pariNAmapaccaie ? [ u. ] pariNAmapaccaie, jaM NaM abbhANaM abbharukkhANaM jahA tatiyasae (sa. 3, u. 7, su. 4 [ 5 ] jAva amohANaM pariNAmapaccaieNaM baMdhe samuppajjai jahantreNaM ekkaM samayaM, ukkoseNaM chammAsA / se taM pariNAmapaccaie / se ttaM saadiiyviissaabNdhe| se ttaM viissaabNdhe| 11. [ pra. ] bhagavan ! pariNAma- pratyayika-sAdi - visrasAbandha kise kahate haiM ? [u. ] gautama ! ( isI sUtra ke tRtIya zataka uddezaka 7, sUtra 4 - 5 ) meM jo bAdaloM (abhroM) kA, abhra vRkSoM kA yAvat amoghoM Adi ke nAma kahe gaye haiM, usa sabakA, pariNAma - pratyayika (sAdi - visrasA) bandha samutpanna hotA hai| vaha bandha jaghanyataH eka samaya taka aura utkRSTataH chaha mAsa taka rahatA hai| yaha huA pariNAma- pratyayika - sAdi - visrasAbandha kA svruup| aura yaha huA visrasAbandha kA kathana / 55555555952 11. [Q.] Bhante ! What is this Parinaam pratyayik saadik visrasa bandh (transformation related natural bondage)? f trividha- sAdivisrasAbandha kA svarUpa-bandhana arthAt vivakSita snigdhatA Adi guNoM ke nimitta se paramANuoM 5 kA jo bandha sampanna hotA hai, use bandhana - pratyayika bandha kahate haiN| bhAjana kA artha hai - AdhAra / usake nimitta se jobandha sampanna hotA hai, vaha bhAjana- pratyayika hai| jaise-ghar3e meM rakhI huI purAnI madirA gAr3hI ho jAtI hai, purAne gur3a aura purAne cAvaloM kA piNDa baMdha jAtA hai, vaha bhAjana- pratyayika bandha kahalAtA hai| pariNAma arthAt ma rUpAntara ( ho jAne ) ke nimitta se jo bandha hotA hai, use pariNAma - pratyayika bandha kahate haiN| 5 aSTama zataka navama uddezaka ( 199 ) Eighth Shatak: Ninth Lesson phaphaphaphapha 25 5 5 5 555 5555 5 5 55 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5595552 Wan

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245444444444444444444444444444444 4554 51 455 456 457 456 457 455 456 455 456 457 51 451 4 454545454545454545454545454545454545454545454545454554564565645455 456 457 454 455 456 457 4540 Sui Ya Ya Ya Ya bandhana-pratyayika bandha kA niyama-sAmAnyatayA snigdhatA aura rUkSatA se paramANuoM kA bandha hotA hai| kisa prakAra hotA hai ? isakA niyama kyA hai ? yaha samajha lenA Avazyaka hai| eka AcArya ne isa viSaya meM niyama batalAte hue kahA hai-viSama snigdhatA yA viSama rUkSatA meM bandhana hotA hai| snigdha kA dviguNAdi adhika snigdha Wan ke sAtha tathA rUkSa kA dviguNAdi adhika rUkSa ke sAtha bandha hotA hai| snigdha kA rUkSa ke sAtha jaghanya guNa ko hai 3 chor3akara sama yA viSama bandha hotA hai| arthAt ekaguNa snigdha yA ekaguNa rUkSarUpa jaghanya guNa ko chor3akara zeSa sama yA viSama guNa vAle snigdha yA rUkSa kA paraspara bandha hotA hai| sama snigdha kA sama snigdha ke sAtha tathA sama OM rUkSa kA sama rUkSa ke sAtha bandha nahIM hotaa| - (vRtti, patrAMka 395, tattvArthasUtra, a. 5 sUtra) Elaboration-Three types of Anaadik visrasa bandh (natural bondage without a beginning)-- The chain-like partial bondage of different space-points of the motion entity (Dharmastikaaya) is called anyonya-anaadik visrasa bandh (mutually interdependent natural bondage without a beginning). The same is true for Adharmasti kaaya (rest entity) and Akaashastikaaya (space entity). The mutual bondage between different space-points of the motion entity is partial. It is not whole or complete like mixing of milk and water. If it was a complete bondage (whole with whole) all spacepoints would collapse into one space-point and the motion entity would be reduced to one space-point from its multi-space-point state. This goes against natural laws and therefore, is unacceptable. Thus the fabric of motion entity and other two aforesaid entities conforms to the process of partial bondage and not to that of whole. Three Saadik visrasa bandh-The bondage taking effect due to the intrinsic properties of smoothness and roughness in ultimate particles of matter (paramanus) is called Bandhan pratyayik (related to binding force). Bhaajan means place of storage; the bondage taking effect due to storage is called Bhaajan pratyayik (related to container or storage). For example wine stored in a pitcher becomes thick, jaggery and rice stored for long turn into lumps. The bondage taking effect due to transformation in basic structure is called Parinaam pratyayik (related to transformation). Rule of Bandhan pratyayik bondage-Generally speaking the bondage of ultimate particles of matter is due to the attributes of smoothness and roughness. However, it is necessary to understand the process and its rules. Explaining the related rule an acharya has stated-aggregates of equal smoothness or roughness cannot be bonded; bondage is only due to unequal smoothness or roughness. A smooth racht F (a) ( 200 ) Bhagavati Sutra (3) 454545454545454545454545455 555456456456 455 456 457 454545454555 456 457 4 455 456 457 451 451 455 456 455 456 457 455 41 41 41 41 455 456 457 455445 4 54545454545454 455 456 457 454

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aggregate enters into bondage with another having two times or more smoothness and a rough aggregate enters into bondage with another having two times or more roughness. A smooth aggregate enters into bondage with another having roughness of equal or unequal intensity except for those with minimum intensity of both. In other words aggregates with one unit of smoothness or roughness cannot have mutual bondage. However, they can enter bondage with other aggregates with equal and unequal smoothness or roughness but of greater intensity. Aggregates with equal smoothness do not bond together and the same is true for roughness of equal intensity. (Vritti, leaf 395; Tattvarth Sutra, Ch. 5) $ $$$$$$$$$$$ 55)Wan |||||||||| nAgA111 prayogabandha : prakAra, bheda-prabheda tathA unakA svarUpa PRAYOGA BANDH : TYPES AND DESCRIPTION 12. [pra. ] se kiM taM payogabaMdhe ? [u. ] payogabaMdhe tivihe paNNatte, taM jahA- aNAIe vA apajjavasie 1, sAdIe vA apajjavasie 2, U sAdIe vA sapajjavasie 3 / tattha NaM je se aNAIe apajjavasie se NaM aTThaNhaM jiivmjjhpesaannN| tattha vi " NaM tiNhaM tiNhaM aNAIe apajjavasie, sesANaM saaiie| tattha NaM je se sAdIe apajjavasie se NaM siddhaannN| # tattha NaM je se sAIe sapajjavasie se NaM caubihe paNNatte, taM jahA-AlAvaNabaMdhe alliyAvaNabaMdhe sarIrabaMdhe sriirppyogbNdhe| # 12. [pra. ] bhagavan ! prayogabandha kisa prakAra kA hai ? # [u. ] gautama ! prayogabandha tIna prakAra kA hai| vaha isa prakAra-(1) anAdi-aparyavasita, - (2) sAdi-aparyavasita. (3) saadi-spryvsit| inameM se jo anAdi-aparyavasita hai. vaha jIva ke ATha madhya pradezoM kA hotA hai| una ATha pradezoM meM bhI tIna-tIna pradezoM kA jo bandha hotA hai, vaha anAdi-aparyavasita bandha hai| zeSa sabhI pradezoM kA sAdi (-aparyavasita) bandha hai| inameM jo sAdiaparyavasita bandha hai, vaha siddhoM meM hotA hai, tathA inameM se jo sAdi-saparyavasita bandha hai, vaha cAra prakAra kA kahA gayA hai| yathA-(1) AlApana-bandha, (2) allikApana-(AlIna) bandha, (3) zarIra-bandha, aura (4) shriir-pryog-bndh| 12. (Q.) Bhante ! How many types of bondage acquired by action' 4 (prayoga bandh) are said to be there ? [Ans.] Gautam ! Bondage acquired by action (prayoga bandh) is said to be of three types-(1) anaadi-aparyavasit (without a beginning and without an end), (2) saadi-aparyavasit (with a beginning and without an end), and (3) saadi-saparyavasit (with a beginning and with an end). Of these the first, anaadi-aparyavasit bandh (bondage without a beginning $ $$ $$$$$$$$$ $$$$$$$$$$$$$ $5555 - aSTama zataka : navama uddezaka (201) Eighth Shatak : Ninth 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 Yuan B95555555555555555555555555555555555555555555)))) 45 and without an end), takes place in the eight central space-points (pradesh) of a living being (soul). Of these eight space-points the bondage between groups of three is anaadi-aparyavasit. The bondage of all remaining space-points is saadi-saparyavasit. Of these the saadiaparyavasit bandh (bondage with a beginning and without an end) is applicable to Siddhas. Of these the saadi-saparyavasit bandh (bondage with a beginning and with an end) is said to be of four types-(1) Aalaapan-bandh (colligative bondage), (2) Allikaapan-bandh (seamless bondage), (3) Sharira-bandh (bondage related to body), and (4) Shariraprayoga-bandh (bondage related to body formation). 13. [pra. ] se kiM taM AlAvaNabaMdhe ? [u. ] AlAvaNabaMdhe, jaM NaM taNabhArANa vA kaTThabhArANa vA pattabhArANa vA palAlabhArANa vA OM vellabhArANa vA vettalayA-vAga-varatta-rajju-valli-kusa-dabhamAdiehiM AlAvaNabaMdhe samuppajjai; ma jahaneNaM aMtomuhuttaM, ukkoseNaM saMkhejjaM kaalN| se taM aalaavnnbNdhe| 13. [pra. ] bhagavan ! AlApanabandha kise kahate haiM ? [u. ] gautama ! tRNa (ghAsa) ke bhAra, kASTha ke bhAra, pattoM ke bhAra, palAla ke bhAra aura bela ke bhAra, + ina bhAroM ko beMta kI latA, chAla, varatrA (camar3e kI banI moTI rassI = barata), rajju (rassI) bela, 5 kuza aura DAbha (nAriyala kI jaTA) Adi se bA~dhane se AlApanabandha samutpanna hotA hai| yaha bandha OM jaghanyataH antarmuhUrta taka aura utkRSTataH saMkhyeya kAla taka rahatA hai| yaha AlApanabandha kA svarUpa hai| 13. IQ.) Bhante ! What is this Aalaapan-bandh (colligative bondage) ? [Ans.] Gautam ! Aalaapan-bandh (colligative bondage) takes place when a bundle of grass, logs of wood, leaves, hay or creepers are tied or strapped with the help of cane, bark-strip, leather (varatra), r creeper, grass-rope, coir-rope etc. This bondage lasts for a minimum of Antarmuhurt (less than 48 minutes) and a maximum of countable period of time. This concludes the description of Aalaapan-bandh (colligative bondage). 14. [pra. ] se kiM taM alliyAvaNabaMdhe ? __ [u. ] alliyAvaNabaMdhe caubihe pannatte, taM jahA-lesaNAbaMdhe uccayabaMdhe samuccayabaMdhe saahnnnnaabNdhe| 14. [pra. ] bhagavan ! allikApana (AlIna) bandha kise kahate haiM ? [u. ] gautama ! AlInabandha cAra prakAra kA kahA gayA hai| vaha isa prakAra-1. zleSaNAbandha, OM 2. uccayabandha, 3. samuccayabandha aura 4. saMhananabandha / bhagavatI sUtra (3) (202) Bhagavati Sutra (3) 5 5555))))) 55555

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ghAsa kI gaTharI r3A A manuSya (i) AlApana bandha (ii) allikApana bandha 1. zleSaNAbandha 2. uccayabandha camar3A kilA 3. samuccayabandha vaikriyaka zarIra. 1 & deva kacare kA Dhera stha 1. audArika zarIra deza saMhanana 3 - sAdi sAnta bandha lakar3I kI gaTharI sarva saMhanana bhUse kA Dhera 4. saMhananabandha pAnI devAMganA dUdha gilAsa nArakI 1. pUrva prayoga pratyayika | nairayika jIvoM ke mAraNAMtika samudghAta karate samaya | nairayika jIvoM aura saMsArastha jIvoM ke jIva pradezoM kA Apasa meM sparza tiyaMnca 3 (iv) zarIra prayoga bandha (iii) zarIra bandha sthAvara For Private & Federal lAbdha sapana mani 3. AhAraka zarIra Only 2. vartamAna prayoga pratyayika kevalIsamudghAta ke madhya meM taijasa aura kArmaNa zarIra kA bandha 4. taijam zarIra d 5. kArmaNa zarIra 14 www.jainelibra

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citra-paricaya 14 prastuta citra meM sAdi sAnta bandha kehI citra diye gaye haiN| vinasAbandha kA citrAMkana citra naM. 13 meM kiyA gayA hai| yahA~ tAlikA dvArA ise darzAyA gayA hai| bandha ke prakAra (1) visrasAbandha (2) prayoga bandha sAdi anAdi sAdi sAnta tyadhika pariNAma pradAyaka anAdi anaMta sAdi anaMta 24 rucaka pradeza siddha bhagavAna ke bandha ke paramANuoM kA bandha baMdhana pratyayika paramANu bhAjana pratyayika pariNAma pratyayika guDa aura purAnI zarAba bAdala dharmAstikAya adharmAstikAya AkAzAstikAya sAdi aparyavasita-bandha (sAdi sAnta) allikApana-bandha zarIra-bandha zarIra-prayoga-bandha AlApana-bandha ghAsa kI gaTharI lakaDI kI gaTharI saMhananabandha zleSaNAbandha caTAI, vastra, camar3A, ghar3e, goMda, lAkha, moma uccayabandha bhUse kA Dhera gobara ke upaloM kA Dhera kUr3e-kacare kA Dhera samuccayabandha tAlAba, ku~A Adi ke kinAre yA kile ke prakoTa meM cUnA, gIlI miTTI yA lakar3I kA bandha deza saMhanana baila gAr3I, ratha, zivikA sarva saMhanana dUdha-pAnI zarIrabandha (samudghAta karanA) pUrva prayoga pratyayika mAraNAMtika samudghAta karate nairayika jIvoM aura saMsArastha jIvoM ke jIva pradezoM kA Apasa meM sparza vartamAna prayoga pratyayika kevalIsamudghAta ke madhya meM taijasa aura kArmaNa zarIra kA bandha zarIra prayoga audArika zarIra vaikriyaka zarIra AhAraka zarIra taijas zarIra kArmaNa zarIra -zataka 8, 3 9, sUtra 1-24 !

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444 445 446 447 441 441 444 445 446 447 44 445 446 447 444 Illustration No. 14 This illustration includes only the bondage with an end. Visrasa-bandh has been explained in illustration -13. All this is summed up in the following chart - Types of bandh (1) Visrasa bandh (2) Prayoga bandh 15 with beginning without beginning no beginning and no end. with beginning and no end. with beginning and end related to related to related to binding force container (jaggery transformation (Paramanu). and old wine). (clouds). motion entity related rest entity related space entity related seamless bondage colligative bondage (bundle of grass, logs of wood) bondage related to body bondage related to body formation agglutinative bondage (mats, pieces of leather, pitchers, clothes, and adhesive, shellac, wax) accumulative bondage (heaps of hay, cow-dung, or rubbish) organized accumulative integrative bondage bondage (construction of well, pond, parapet wall etc. with the help of lime, partial integrative complete * bondage (cart, integrative clay or wood), chariot, palanquin) bondage (milk and water) bondage related to body body related bondage caused by past application (mutual bondage of soul-space-points of infernal and worldly beings while undergoing Samudghat) body related bondage caused by present application (mutual bondage of fiery and karmic bodies during Kevali Samudghat): bondage related to body formation gross physical transmutable telemigratory fiery body karmic body hody body budy -- Shatak-8, lesson-9, Sutra-1-24 0441414141414141414141414141414141414141414141414141414141414141414141

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14.1Q.] Bhante ! What is this Allikaapan-bandh (seamless bondage)? [Ans.] Gautam ! Allikaapan-bandh (seamless bondage) is said to be of our types-(1) Shleshana-bandh (agglutinative bondage), (2) Uchchayavandh (accumulative bondage), (3) Samuchchaya-bandh (organized iccumulative bondage), and (4) Samhanan-bandh (integrative bondage). 15. [pra. ] se kiM taM lesaNAbaMdhe ? [u. ] lesaNAbaMdhe, jaM NaM kuDDANaM kuTThimANaM khaMbhANaM pAsAyANaM kaTThANaM cammANaM ghaDANaM paDANaM kaDANaM chuhA-cikkhalla-silesa-lakkha-mahusitthamAiehiM lesaNaehiM baMdhe samuppajjai, jahanneNaM aMtomuhattaM, ukkoseNaM saMkhejjaM kAlaM, se ttaM lesnnaabNdhe| 15. [pra. ] bhagavan ! zleSaNAbandha kise kahate haiM ? _ [u. ] gautama ! zleSaNAbandha isa prakAra kA hai-jo kuDyoM (bhittiyoM) kA, kuTTimoM (A~gana ke pharza) kA, stambhoM kA, prAsAdoM kA, kASThoM kA, carmoM (camar3oM) kA, ghar3oM kA, vastroM kA aura caTAiyoM (kaToM) kA; cUnA, kIcar3a, zleSa (goMda Adi cipakAne vAle dravya, athavA vajralepa), lAkha, moma Adi zleSaNa dravyoM se bandha sampanna hotA hai, vaha zleSaNAbandha kahalAtA hai| yaha bandha jaghanya antarmuhUrta taka aura utkRSTa saMkhyAtakAla taka rahatA hai| yaha zleSaNAbandha kA kathana huaa| 15. [Q.] Bhante ! What is this Shleshana-bandh (agglutinative bondage)? [Ans.] Gautam ! Shleshana-bandh (agglutinative bondage) takes place when walls (kudya), floors (kuttim), pillars, pieces of wood, pieces of leather, pitchers, clothes, and mats (kut) are joined (plastered, adhered or pasted) with the help of lime, soil, adhesive, shellac, wax or any other adhesive. This bondage lasts for a minimum of Antarmuhurt (less than 48 minutes) and a maximum of countable period of time. This concludes the description of Shleshana-bandh (agglutinative bondage). 16. [pra. ] se kiM taM uccayabaMdhe ? [u. ] uccayabaMdhe, jaM NaM taNarAsINa vA kaTTarAsINa vA pattarAsINa vA tusarAsINa vA bhusarAsINa vA gomayarAsINa vA avagararAsINa vA uccaeNaM baMdhe samuppajjai, jahanneNaM aMtomuhuttaM, ukkoseNaM saMkhejjaM kaalN| se ttaM uccybNdhe| 16. [pra. ] bhagavan ! uccayabandha kise kahate haiM ? [u. ] gautama ! tRNarAzi, kASTharAzi, patrarAzi, tuSarAzi, bhUse kA Dhera, gobara (yA upaloM) kA Dhera athavA kUr3e-kacare kA Dhera, inakA U~ce Dhera (puMja = saMcaya) rUpa se jo bandha sampanna hotA hai, use 'uccayabandha' kahate haiN| yaha bandha jaghanyataH antarmuhUrta taka aura utkRSTataH saMkhyAtakAla taka rahatA hai| isa prakAra uccayabandha kA kathana kiyA gayA hai| aSTama zataka : navama uddezaka (203) Eighth Shatak : Ninth Lesson 55555555555555555555555555555555555a

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Wan phra Wan 16. [Q.] Bhante ! What is this Uchchaya-bandh (accumulative 5 bondage ) ? Wan Wan [Ans.] Gautam ! Uchchaya-bandh (accumulative bondage) takes place when large quantities of hay, pieces of wood, leaves, bran, husk, cowdung, or rubbish are piled into heaps. This bondage lasts for a minimum of Antarmuhurt (less than 38 minutes) and a maximum of countable period of time. This concludes the description of Uchchaya-bandh 5 (accumulative bondage). Wan phra phra Wan Wan Wan 17. [ pra. ] se kiM taM samuccayabaMdhe ? phra Wan [ u. ] samuccayabaMdhe, jaM NaM agaDa - taDAga - nadI - daha - vAvI - pukkharaNI - dIhiyANaM guMjAliyANaM saraNaM pha sarapaMtiANaM sarasarapaMtiyANaM bilapaMtiyANaM devakula- sabhA - pavA - thUbha - khAiyANaM pharihANaM pAgAra- 5 STTAlagacariya - dAra - gopura - toraNANaM pAsAya- ghara - saraNa - leNa - AvaNANaM siMghADaga-tiya- caukka Wan caccara - caummuha - mahApahamAdINaM chuhA- cikkhalla-silesasamuccaeNaM baMdhe samuppajjai, jahantreNaM aMtomuhuttaM, 5 ukkoseNaM saMkhejjaM kAlaM / se ttaM samuccayabaMdhe / Wan Wan 17. [ pra. ] bhagavan ! samuccayabandha kise kahate haiM ? phra [u. ] gautama ! ku~A, tAlAba, nadI, draha, vApI (bAvar3I), puSkariNI (kamaloM se yukta vApI), Wan cu 5 Wan 5 dIrghikA, guMjAlikA, sarovara, sarovaroM kI paMkti, bar3e sarovaroM kI paMkti, biloM kI paMkti, devakula phra (mandira), sabhA, prapA (pyAU), stUpa, khAI, parikhA (parighA), prAkAra (kilA yA koTa), aTTAlaka (aTArI, kile para kA kamarA yA gar3ha), caraka (gar3ha aura nagara ke madhya kA mArga), dvAra, gopura, toraNa, prAsAda, 5 Wan ghara, zaraNasthAna, layana (gRhavizeSa ), ApaNa, zRMgATaka, trika (tirAhA), catuSka (caurAhA), catvaramArga, 15 (caupar3a - bAjAra kA mArga), caturmukha mArga aura rAjamArga Adi kA cUnA, ( gIlI miTTI, kIcar3a evaM 5 zleSa (vajralepa Adi) dvArA samucyarUpa se jo bandha samutpanna hotA hai, use 'samuccayabandha' kahate haiN| usakI sthiti jaghanya antarmuhUrtta aura utkRSTa saMkhyeyakAla kI hai| isa prakAra samuccayabandha kA kathana pUrNa huaa| Wan Wan 17. [Q.] Bhante ! What is this Samuchchaya-bandh (organized Wan accumulative bondage)? Wan F bhagavatI sUtra ( 3 ) phra Wan Wan phra [Ans.] Gautam ! Samuchchaya-bandh (organized accumulative 5 bondage or structural bondage) takes place when structures like well (agad), pond (tadag), river ( nadi ), lake (draha), rectangular reservoir (vapi or bavadi), lake or pond with lotuses ( pushkarini), large lake (dirghika), canal (gunjalika), natural lake (sarovar), row of lakes (sar pankti), row of lakes connected with canals (sar-sar-pankti), row of narrow wells or water-pits (bil-pankti), temples (devakul), assembly hall F (sabha), water-hut (prapa ), a memorial pillar or mound (stupa), trench or F gully (khai), a moat or trench with narrow bottom and wide top Bhagavati Sutra ( 3 ) (204) Wan Wan tmilllilllmilll***************************** phra pha 5 phra k

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prabha)))))5555555555555555555555555555555555555558 (parikha), parapet wall (prakar), bastion on a rampart (attalak), charika (an eight cubit wide pathway between moat and rampart), door (dvar), gopur (main gate of entrance into a town), torana (ornamental entrance), palace (prasad), house (ghar), saran (thatched hut), layan (a dugout or cave on a hill), apan (shop or marketplace), shringatak (a triangular marketplace), trik (meeting point of three roads), chatushk (meeting point of four roads), chatvar (a square, court, circus, or plaza), 4 chaturmukh (a temple with gates on all four sides), and highway (mahapath) are constructed with the help of lime, mortar, clay or plaster.fi This bondage lasts for a minimum of Antarmuhurt (less than 48 minutes) and a maximum of countable period of time. This concludes the description of Samuchchaya-bandh (organized accumulative bondage). 18.[pra.] se kiM taM sAhaNaNAbaMdhe ? [u. ] sAhaNaNAbaMdhe duvihe pannatte, taM jahA-desasAhaNaNAbaMdhe ya savvasAhaNaNAbaMdhe y| 18. [pra. ] bhagavan ! saMhananabandha kise kahate haiM ? [u. ] gautama ! saMhananabandha (vibhinna padArthoM ke milane se eka AkAra kA padArtha bana jAnA) do * prakAra kA kahA gayA hai-(1) deza-saMhananabandha, aura (2) srv-sNhnnbndh| 18. [Q.] Bhante ! What is this Samhanan-bandh (integrative bondage)? [Ans.] Gautam ! Samhanan-bandh (integrative bondage) is of two types-(1) Desh samhanan-bandh (partial integrative bondage) and (2) Sarva samhanan-bandh (complete integrative bondage). 19. [pra. ] se kiM taM desasAhaNaNAbaMdhe ? [u. ] desasAhaNaNAbaMdhe, ja NaM sagaDa-raha-jANa-jugga-gilli-thilli-sIya-saMdamANiyA-lohIWan lohaka-DAha-kaDacchua-AsaNa-sayaNa-khaMbha-bhaMDa-matta-uvagaraNamAINaM desasAhaNaNAbaMdhe samuppajjai, jahanneNaM aMtomuhattaM, ukkoseNaM saMkhejjaM kaalN| se taM dessaahnnnnaabNdhe| 19. [pra. ] bhagavan ! deza-saMhananabandha (kisI vastu ke eka aMza ke sAtha kisI anya vastu ke aMza rUpa se sambandha hone para jur3a jAnA) kise kahate haiM ? [u. ] gautama ! zakaTa (gAr3I), ratha, yAna (choTI gAr3I), yugyavAhana (do hAtha pramANa vedikA se upazobhita jampAna = pAlakhI), gilli (hAthI kI ambAr3I), thilli (palANa), zivikA (pAlakhI), syandamAnI (puruSa pramANa vAhana vizeSa myAnA), lor3hI, lohe kI kar3AhI, kur3achI (camacA bar3A yA choTA). Asana, zayana, stambha, bhANDa (miTTI ke bartana), pAtra, nAnA upakaraNa Adi padArthoM ke sAtha jo sambandha sampanna hotA hai, vaha deza-saMhananabandha hai| vaha jaghanyataH antarmuhUrta taka aura utkRSTataH saMkhyeya OM kAla taka rahatA hai| yaha hai deza-saMhananabandha kA svruup| 955555555555555555))))))))))))))5555555555 aSTama zataka : navama uddezaka (205) Eighth Shatak: Ninth Lesson

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***tmi**************tmilll************ti* Wan Wan 19. [Q.] Bhante ! What is this Desh samhanan-bandh (partial integrative bondage)? [Ans.] Gautam ! Bonds associated with cart (shakat), chariot (rath), vehicle (yaan), yugyavahan (a palanquin with two cubit long seat), gilli (howda or a seat on elephant's back), thilli (a coach driven by two horses), shivika (covered palanquin ), syandamanika (a palanquin as long as a man ), lodhi (small grinding stone), lohakatah (steel cauldron), kadachi (serving spoons), asan (seat), shayan (bed), khambh (pillar), bhand (earthen pots), utensils and other such equipment are called Desh samhanan-bandh (partial integrative bondage). This bondage lasts for a minimum of Antarmuhurt (less than 48 minutes) and a maximum of countable period of time. This concludes the description of Desh samhanan-bandh (partial integrative bondage). 20. [pra.] se kiM taM savvasAhaNaNAbaMdhe ? [u.] savvasAhaNaNAbaMdhe, se NaM khIrodagamAINaM / se ttaM svvsaahnnnnaabNdhe| se ttaM saahnnnnaabNdhe| se alliyaavnnbNdhe| 20. [ pra. ] bhagavan ! sarva saMhananabandha kise kahate haiM ? [u. ] gautama ! dUdha aura pAnI Adi kI taraha ekameka ho jAnA sarva saMhananabandha kahalAtA hai| isa prakAra sarva saMhananabandha kA svarUpa hai| yaha AlInabandha (allikApana bandha) kA kathana huaa| 20. [Q.] Bhante ! What is this Sarva samhanan bandh (complete integrative bondage)? [Ans.] Gautam ! Sarva samhanan-bandh (complete integrative bondage) takes place when milk and water are mixed together. This concludes the description of Sarva samhanan-bandh (complete integrative bondage). This concludes the description of Allikaapanbandh (seamless bondage) 21. [ pra. ] se kiM taM sarIrabaMdhe ? [u. ] sarIrabaMdhe duvihe paNNatte, taM jahA- puvyappa ogapaccaie ya paDuppannappa ogapaccaie ya / 21. [.] bhagavan ! zarIrabandha kisa prakAra kA hai ? [u. ] gautama ! zarIrabandha do prakAra kA kahA gayA hai - (1) pUrva - prayoga - pratyayika, aura (2) pratyutpanna - prayoga - pratyayika | 21. [Q.] Bhante ! What is this Sharira-bandh (bondage related to body) ? bhagavatI sUtra (3) (206) tttitmilllttittmi********************mitittiti Bhagavati Sutra (3) pha ba

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)5558 nAgA 35555555555))) )))) ))) )))))) ___ [Ans.] Gautam ! Sharira-bandh (bondage related to body) is of two types--(1) Purva-prayoga-pratyayik (related to past application) and (2) Pratyutpanna-prayoga-pratyayik (related to present applicat 22. [pra. ] se kiM taM puvappaogapaccaie ? [u. ] pucappaogapaccaie, jaM NaM neraiyANaM saMsAratthANaM savvajIvANaM tattha tattha tesu tesu kAraNesu # samohannamANANaM jIvappadesANaM baMdhe smuppjji| se taM pubbppyogpccie| 22. [pra. ] bhagavan ! pUrva-prayoga-pratyayika-zarIrabandha kise kahate haiM ? [u. ] gautama ! jahA~-jahA~ jina-jina kAraNoM se samudghAta karate hue nairayika jIvoM aura saMsArastha sarvajIvoM ke jIvapradezoM kA jo bandha sampanna hotA hai, vaha pUrva-prayogabandha kahalAtA hai| yaha hai puurvpryog-prtyyikbndh| 22. [Q.] Bhante ! What is this Purva-prayoga-pratyayik (related to past application) ? ___ [Ans.] Gautam ! The mutual bondage of soul-space-points (jivapradesh) of the infernal and all worldly beings that takes place while undergoing Samudghat wherever and for whatever reason is called Purva-prayoga-pratyayik Sharira-bandh (body related bondage caused by past application). 23. [pra. ] se kiM taM paDuppannappayogapaccaie ? [u. ] paTuppannappayogapaccaie, jaM NaM kevalanANissa aNagArassa kevalisamugghAeNaM samohayassa, tAo samugghAyAo paDiniyattamANassa, aMtarA maMthe vaTTamANassa teyA-kammANaM baMdhe smuppjji| kiM kAraNaM ? tAhe se paesA egattIgayA bhavaMti tti| se ttaM pdduppnnppyogpccie| se taM sriirbNdhe| 23. [pra. ] bhagavan ! pratyutpanna-prayoga-pratyayika kise kahate haiM ? [u. ] gautama ! kevalIsamudghAta dvArA samudghAta karate hue aura usa samudghAta se prati-nivRtta hote (vApasa lauTate) hue bIca ke mArga (manthAnAvasthA) meM rahe hue kevalajJAnI anagAra ke taijas aura kArmaNazarIra kA vartamAnakAla meM jo bandha sampanna hotA hai, use pratyutpanna-prayoga-pratyayika-bandha kahate haiN| [pra. ] (taijas aura kArmaNazarIra ke bandha kA) kyA kAraNa hai ? [ u. ] usa samaya (Atma) pradeza ekatrIkRta (saMghAta rUpa) hote haiM, jisase (taijas-kArmaNa-zarIra kA) bandha hotA hai| yaha huA, usa pratyutpanna-prayoga-pratyayikabandha kA svruup| yaha zarIrabandha kA kathana huaa| 23. IQ.) Bhante ! What is this Pratyutpanna-prayoga-pratyayik (related to present application) ? ___ [Ans.] Gautam ! The mutual bondage of fiery (taijas) and karmic (harman) bodies of an omniscient ascetic (Keval jnani anagar) that 84555555555555555555555555555555555555555555555 aSTama zataka : navama uddezaka (207) Eighth Shatak : Ninth Lesson

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phaphaphaphaphaphaphapha 5 5 cu currently takes place during the churning process (manthan) occurring between the triggering of Kevali Samudghat and its conclusion is called Pratyutpanna-prayoga-pratyayik Sharira-bandh (body related bondage caused by present application). [Q.] What is the cause for this ? [A] At that time the soul space-points are in coalesced state and that causes this bondage. This concludes the description of Pratyutpanna-prayogapratyayik (related to present application). This concludes the description of Sharira-bandh (bondage related to body). vivecana : prayogabandha : prakAra aura bheda-prabheda tathA unakA svarUpa- prastuta 12 sUtroM (sUtra 12 se 23 taka ) meM prayogabandha ke tIna bhaMga tathA sAdi-saparyavasita bandha ke cAra bheda evaM unake prabheda aura svarUpa kA varNana kiyA gayA hai| prayogabandha : jIva ke vyApAra ( pravRtti) se jo bandha hotA hai, vaha prayogabandha kahalAtA hai| prayogabandha ke tIna vikalpa haiM - ( 1 ) anAdi - aparyavasita-jIva ke asaMkhyAta pradezoM meM se madhya ke ATha ( rucaka) pradezoM kA bandha anAdi-aparyavasita hai| jaba kevalI samudghAta karate haiM, taba unake pradeza samagralokavyApI ho jAte haiM, usa samaya bhI ve ATha pradeza to apanI sthiti meM hI rahate haiM / unameM kisI prakAra kA parivartana nahIM hotaa| unakI sthApanA isa prakAra hai - nIce cAra pradeza haiM, aura inake Upara cAra pradeza haiN| isa prakAra samudAyarUpa se 8 pradezoM kA bandha hai| pUrvokta 8 pradezoM meM bhI pratyeka pradeza kA apane pAsa rahe hue do pradezoM ke sAtha tathA Upara yA nIce rahe. eka pradeza ke sAtha isa prakAra tIna-tIna pradezoM ke sAtha bhI anAdi - aparyavasita bandha hai / zeSa sabhI pradezoM kA sayogI avasthA taka sAdi-saparyavasita nAmaka tIsarA vikalpa hai, tathA siddha jIvoM ke pradezoM kA sAdiaparyavasita bandha hai / anAdi saparyavasita vikalpa meM bandha nahIM hotA / hue Elaboration-Prayoga bandh : Types and description-In the preceding 12 aphorisms (12-23) three types of Prayoga bandh (bondage acquired by action) and four types of saadi-saparyavasit bandh (bondage with a beginning and with an end) and their sub-categories have been discussed. Prayoga bandh-Bondage acquired by a soul through indulgence in action is called Prayoga bandh. There are three alternatives of this bondage-The first is anaadi-aparyavasit (without a beginning and without an end). This bondage takes place in the eight central spacepoints (pradesh) of a living being (soul). When an omniscient triggers Samudghat the space-points of his soul spread all throughout the occupied space (Lok); even at that moment these eight central spacepoints maintain their bonded position without any change whatsoever. Their configuration is four in a row and four in another row below the first. This way, the group of eight space-points is joined together. Each of these space-points is linked with two adjacent space-points. This bondage bhagavatI sUtra (3) (208) Bhagavati Sutra (3) 27 6 6 6 6 6 65 5 5 5 5 5 55 55 5 5 5 55 5 5 5 55 559 555 595 5 5 55 55 5 5 595952 phra cu ************************************ Wan

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Wan ) ) )) ) ) ) ) ) ) ) )) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) of groups of three is also anaadi-aparyavasit. The bondage of all remaining space-points is saadi-saparyavasit (the third alternative) up to the sayogi (with association) state after that when Siddha state is attained the bondage becomes saadi-aparyavasit (with a beginning and without an end). There is no bondage conforming to the alternative anaadi-saparyavasit (without a beginning and with an end). zarIraprayogabandha ke prakAra TYPES OF SHARIRA-PRAYOGA-BANDH 24. [pra. ] se kiM taM sarIrappayogabaMdhe ? [u. ] sarIrappayogabaMdhe paMcavihe pannatte, taM jahA-orAliyasarIrappaogabaMdhe veubviyasarIrappaogabaMdhe AhAragasarIrappaogabaMdhe teyAsarIrappayogabaMdhe kmmaasriirppyogbNdhe| 24.pra. bhagavana / zarIraprayogabandha kitane prakAra kA hai? [u.] gautama ! zarIraprayogabandha pA~ca prakAra kA kahA gayA hai-(1) audArikazarIra-prayogabandha, (2) vaikriyazarIra-prayogabandha, (3) AhArakazarIra-prayogabandha, (4) taijasa zarIra-prayogabandha, aura (5) kaarmnnshriir-pryogbndh| 24. (Q.) Bhante ! What is this Sharira-prayoga-bandh (bondage related to body formation) ? (Ans.] Gautam ! Sharira-prayoga-bandh (bondage related to body formation) is said to be of five types--(1) Audarik-sharira-prayogabandh (bondage related to gross physical body formation), (2) Vaikriya. sharira-prayoga-bandh (bondage related to transmutable body formation), (3) Ahaarak-sharira-prayoga-bandh (bondage related to telemigratory body formation), (4) Taijas-sharira-prayoga-bandh (bondage related to fiery body formation), and (5) Karman-shariraprayoga-bandh (bondage related to karmic body formation). 25. [pra. ] orAliyasarIrappayogabaMdhe NaM bhaMte ! kativihe paNNatte ? [u.] goyamA ! paMcavihe pannatte, taM jahA-egiMdiyaorAliyasarIrappayogabaMdhe beiMdiyaorAliyasarIrappayogabaMdhe jAva pNcidiyoraaliysriippyogbNdhe| 25. [ pra. ] bhagavan ! audArika zarIra-prayogabandha kitane prakAra kA kahA gayA hai ? [u. ] gautama ! vaha pA~ca prakAra kA kahA gayA hai-(1) ekendriya audArika-zarIra-prayogabandha, (2) dvIndriya-audArikazarIra-prayogabandha, (3) trIndriya-audArikazarIra-prayogabandha, (4) caturindriyaMaudArikazarIra-prayogabandha, aura (5) pNcendriy-audaarikshriir-pryogbndh| 25. (Q.) Bhante ! Of how many types is this Audarik-sharira-prayogabandh (bondage related to gross physical body formation) ? 945441595555555555555555555555555555555555559 aSTama zataka : navama uddezaka (209) Eighth Shatak: Ninth Lesson

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HFFFFFFFFFF S 4 )) ) ) ) ) ) ) ) ) ) ) ) ) ) )) ) ) )) )) ) ) ) ) ) ) )) ) [Ans.) Gautam ! It is said to be of five types--(1) Ekendriya-audarik4 sharira-prayoga-bandh (bondage related to one-sensed gross physicals body formation), (2) Dvindriya-audarik-sharira-prayoga-bandh (bondage related to two-sensed gross physical body formation), (3) Trindriyaaudarik-sharira-prayoga-bandh (bondage related to three-sensed gross physical body formation), (4) Chaturindriya-audarik-sharira-prayoga. bandh (bondage related to four-sensed gross physical body formation), and (5) Panchendriya-audarik-sharira-prayoga-bandh (bondage related to five-sensed gross physical body formation), 26. [pra. ] egiMdiyaorAliyasarIrappayogabaMdhe NaM bhaMte ! kativihe paNNatte ? [u. ] goyamA ! paMcavihe paNNatte, taM jahA-puDhavikkAiyaegidiyaorAliyasarIrappayogabaMdhe, evaM eeNaM abhilAveNaM bhedA jahA ogAhaNasaMThANe orAliyasarIrassa tahA bhANiyavvA jAva pajjatta+ gambhavakkaMtiyamaNussapaMciMdiyaorAliyasarIrappayogabaMdhe ya apajjattagabhavakkaMtiyamaNUsapaMciMdiyaorAliyasarIrappayogabaMdhe y| 26. [pra. ] bhagavan ! ekendriya-audArikazarIra-prayogabandha kitane prakAra kA hai ? OM [u.] gautama ! ekendriya-audArikazarIra-prayogabandha pA~ca prakAra kA hai| isa prakAra5 pRthvIkAyika-ekendriya-audArikazarIra-prayogabandha ityaadi| isa prakAra isa abhilApa dvArA jaise prajJApanAsUtra ke (ikkIsaveM) 'avagAhanA-saMsthAna-pada' meM audArika zarIra ke bheda kahe gaye haiM, vaise yahA~ OM bhI yAvat- 'paryApta-garbhaja-manuSya-paMcendriya-audArikazarIra-prayogabandha aura aparyApta garbhaja-manuSya- // | paMcendriya audArikazarIra-prayogabandha' taka kahanA caahie| 26. (Q.) Bhante ! Of how many types is this Ekendriya-audarik- 15 sharira-prayoga-bandh (bondage related to one-sensed gross physical i body formation) ? [Ans.] Gautam ! It is said to be of five types--Prithvikaayikekendriya-audarik-sharira-prayoga-bandh (bondage related to earth41 bodied one-sensed gross physical body formation), etc. This statement should be completed by quoting all types of gross physical bodies mentioned in Avagahana-samsthaan-pad (21st chapter) of Prajnapana Sutra, up to Paryapt-garbhaj-manushya-panchendriya-audarik-sharira prayoga-bandh (bondage related to gross physical body formation of fully 41 developed five-sensed human born out of womb). 27. [pra. ] orAliyasarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? [u. ] goyamA ! vIriyasajogasaddavvayAe pamAdapaccayA kammaM ca jogaM ca bhavaM ca AuyaM ca paDucca orAliyasarIrappayoganAmakammassa udaeNaM oraaliysriirppyogbNdhe| bhagavatI sUtra (3) (210) Bhagavati Sutra (3)

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155555555))))) ) ))))) )))))) )) t t t b t t t t t LECIPIPI.. ma 27. [pra. ] bhagavan ! audArikazarIra-prayogabandha kisa karma ke udaya se hotA hai ? ma [u. ] gautama ! savIryatA, sayogatA aura sadrvya tA se, pramAda ke kAraNa, karma, yoga, bhava aura 5 AyuSya Adi hetuoM kI apekSA se audArika zarIra-prayoga-nAmakarma ke udaya se audArika zarIrameM prayogabandha hotA hai| 27. (Q.) Bhante ! What karma is responsible for audarik-shariraHprayoga-bandh (bondage related to gross physical body formation)? (Ans.] Gautam ! Depending upon available potency (saviryata), available intent of activity (sayogata) and available matter particles (saddravyata), and based on causative parameters like karma, Fassociation (yoga), genus (bhava), life-span (ayushya) etc., the AudarikFsharira-prayoga-bandh (bondage related to gross physical body formation) takes place through fruition (udaya) of Audarik-shariraprayoga-naam-karma (karma responsible for gross physical body formation) triggered by stupor (pramaad). 28. [pra. ] egidiyaorAliyasarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? [u.] evaM cev| 28. [pra. ] bhagavan ! ekendriya-audArikazarIra-prayogabandha kisa karma ke udaya se hotA hai ? [u. ] gautama ! pUrvokta-kathanAnusAra yahA~ bhI jAnanA caahie| 28. (Q.) Bhante ! What karma is responsible for Ekendriya-audariksharira-prayoga-bandh (bondage related to one-sensed gross physical body formation)? [Ans.] Gautam ! It is the same as aforesaid. 29. [ pra. ] puDhavikkAiyaegiMdiyaorAliyasarIrappayogabaMdhe evaM cev| 30. evaM jAva vnnssikaaiyaa| evaM beiNdiyaa| evaM teiNdiyaa| evaM curidiyaa| 29. [pra. ] isI prakAra pRthvIkAyika-ekandriya-audArikazarIra-prayogabandha ke viSaya meM kahanA caahie| 30. isI prakAra yAvat vanaspatikAyika-ekendriya audArikazarIra-prayogabandha tathA dvIndriyatrIndriya-caturindriya-audArikazarIra-prayogabandha taka kahanA caahie| 29. The same should be repeated for Prithvikaavik-ekendrivaaudarik-sharira-prayoga-bandh (bondage related to earth-bodied onesensed gross physical body formation). | aSTama zataka : navama uddezaka (211) Eighth Shatak: Ninth Lesson Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya %%%%%%%%% %% %% %% %% %% %% %%%

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* 5 5 55 5 5 5959595955555 5 5 5 5 5 5 5 5555 5 5 5 5 5 5 5955 5 5 55 55 5 O [ u. ] evaM ceva / phra phra 5 30. The same should also be repeated up to Vanaspatikaayik5 ekendriya audarik-sharira-prayoga-bandh (bondage related to plant- phra bodied one-sensed gross physical body formation) as well as for two sensed, three-sensed and four-sensed gross physical body formations. 31. [ pra. ] tirikkhajoNiyapaMciMdiyaorAliyasarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? 31. [pra.] bhagavan ! tiryaMca-paMcendriya-audArikazarIra-prayogabandha kisa karma ke udaya hotA hai ? [ u. ] gautama ! (isa viSaya meM bhI) pUrvokta kathanAnusAra jAnanA caahie| 31. [Q.] Bhante ! What karma is responsible for Tiryanchpanchendriya-audarik-sharira-prayoga-bandh (bondage related to gross physical body formation of five-sensed animals)? [Ans.] Gautam ! It is the same as aforesaid. 32. [ pra. ] maNussapaMciMdiyaorAliyasarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? [ u. ] goyamA ! vIriyasajogasaddavyayAe pamAdapaccayA jAva AuyaM ca paDucca maNussapaMciMdiya orAliyasarIrappayoganAmAe kammassa udaeNaM maNussapaMciMdiyaorAliyasarIrappa ogabaMdhe / 32. [pra.] bhagavan ! manuSya -paMcendriya-audArikazarIra-prayogabandha kisa karma ke udaya se hotA hai ? [u.] gautama ! savIryatA, sayogatA aura saddravyatA se, tathA pramAda ke kAraNa yAvat AyuSya kI apekSA se evaM manuSya - paMcendriya-audArikazarIra - nAmakarma ke udaya se 'manuSya-paMcendriyaaudArikazarIra-prayogabandha' hotA hai / phra bhagavatI sUtra (3) ... 32. [Q.] Bhante ! What karma is responsible for Manushya - panchendriya-audarik-sharira-prayoga-bandh (bondage related to gross physical body formation of five-sensed human beings)? [Ans.] Gautam ! Depending upon available potency (saviryata), available intensity of thought (samyogata) and available matter particles (saddravyata), and so on up to the Manushya-panchendriyaaudarik-sharira-prayoga-bandh (bondage related to gross physical body formation of five-sensed human beings) takes place through fruition (udaya) Manushya-panchendriya-audarik-sharira-prayoga-naam- 5 of karma (karma responsible for gross physical body formation of fivesensed human beings) triggered by stupor (pramaad). ( 212 ) .... phaphaphapha ba Bhagavati Sutra (3) Wan Wan pha

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mimimitmimimimimimimimimimimimimimimimimimicumicucucucucumimikmikmik f 33. [ pra. ] orAliyasarIrappayogabaMdhe NaM bhaMte! kiM desabaMdhe, savvabaMdhe ? 5 444 46 LC LC LE LE LIE LIE LIE LIE LIE LIE LEVEL F 6 F 5 5 F F [ u. ] goyamA ! desabaMdhe vi savvabaMdhe vi| 33 . [ pra. ] bhagavan ! audArikazarIra-prayogabandha kyA dezabandha yA sarvabandha hai ? [ u. ] gautama ! vaha dezabandha bhI hai, aura sarvabandha bhI hai| 33. [Q.] Bhante ! Is Audarik-sharira-prayoga-bandh (bondage related to gross physical body formation) a bondage of a part (desh-bandh) or that of the whole (sarva-bandh ) ? [Ans.] Gautam ! It is both, bondage of a part (desh-bandh) as well as that of the whole (sarva-bandh). 34. [ pra. ] egiMdiyaorAliyasarIrappayogabaMdhe NaM bhaMte ! kiM desabaMdhe savvabaMdhe ? [ u. ] evaM ceva / 35. evaM puDhavikAiyA / 34. [ pra. ] bhagavan ! ekendriya-audArikazarIra- prayogabandha kyA dezabandha hai yA sarvabandha hai ? [ u. ] gautama ! pUrvokta kathanAnusAra yahA~ bhI jAnanA caahie| 35. isI prakAra pRthvIkAyika- ekendriya-audArikazarIra-prayogabandha ke viSaya meM samajhanA caahie| 34. [Q.] Bhante ! Is Ekendriya-audarik-sharira-prayoga-bandh (bondage related to one-sensed gross physical body formation) a bondage of a part (desh-bandh) or that of the whole (sarva-bandh)? [Ans.] Gautam ! It is the same as aforesaid. 35. The same is true for Prithvikaayik-ekendriya-audarik-shariraprayoga-bandh (bondage related to earth-bodied one-sensed gross physical body formation). 36. [ pra. ] evaM jAva maNussapaMciMdiyaorAliyasarIrappayogabaMdhe NaM bhaMte ! kiM desabaMdhe, savvabaMdhe ? [ u. ] goyamA ! desabaMdhe vi, savvabaMdhe vi / 36. [pra. ] isI prakAra yAvat-bhagavan ! manuSya-paMcendriya-audArikazarIra - prayogabandha kyA dezabandha hai yA sarvabandha hai ? [u. ] gautama ! vaha dezabandha bhI hai aura sarvabandha bhI hai - yahA~ taka kahanA caahie| 36. [Q.] In the same way, Bhante ! The same question for other living beings up to Manushya - panchendriya-audarik-sharira-prayoga-bandh aSTama zataka : navama uddezaka ( 213 ) nimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimillli Eighth Shatak: Ninth Lesson Wan 555555555555 Wan

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Wan (bondage related to gross physical body formation of five-sensed human 5 beings ) ? 555555 [Ans.] Gautam ! (The answer is same for all ) It is both, bondage of a part (desh-bandh) as well as that of the whole (sarva-bandh). 37. [ pra. ] orAliyasarIrappayogabaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? [ u. ] goyamA ! savvabaMdhe ekkaM samayaM; desabaMdhe jahantreNaM ekkaM samayaM, ukkoseNaM tiNNi paliovamAiM samaUNAI / phala 37. [ pra. ] bhagavan ! audArikazarIra-prayogabandha kAla kI apekSA, kitane kAla taka rahatA hai ? [ u. ] gautama ! sarvabandha eka samaya taka rahatA hai aura dezabandha jaghanyataH eka samaya aura utkRSTataH eka samaya kama tIna palyopama taka rahatA hai| 37. [Q.] Bhante! In terms of time, how long does Audarik-shariraprayoga-bandh (bondage related to gross physical body formation) last? [Ans.] Gautam ! The bondage of the whole (sarva-bandh) lasts for just one Samaya and the bondage of a part (desh-bandh) lasts for a minimum of one Samaya and a maximum of one Samaya short of three Palyopam (a metaphoric unit of time ). 38. [pra. ] egiMdiyaorAliyasarIrappayogabaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? [ u. ] goyamA ! savvabaMdhe ekkaM samayaM; desabaMdhe jahantreNaM ekkaM samayaM ukkoseNaM bAvIsaM vAsasahassAiM samaU NAI / 38. [ pra. ] bhagavan ! ekendriya-audArikazarIra - prayogabandha kAlataH kitane kAla taka rahatA hai ? [ u. ] gautama ! sarvabandha eka samaya taka rahatA hai aura dezabandha jaghanyataH eka samaya taka aura utkRSTataH eka samaya kama 22 hajAra varSa taka rahatA hai| 38. [Q.] Bhante ! In terms of time, how long does Ekendriya-audariksharira-prayoga-bandh (bondage related to one-sensed gross physical body formation ) last ? [Ans.] Gautam ! The bondage of the whole (sarva-bandh) lasts for just one Samaya and the bondage of a part (desh-bandh) lasts for a minimum of one Samaya and a maximum of one Samaya short of 22 thousand years. 39. [ pra. ] puDhavikAiyaegiMdiya0 pucchA / [ u. ] goyamA ! savvabaMdhe ekkaM samayaM, desabaMdhe jahantreNaM khuDDAgabhavaggahaNaM tisamayUNaM, ukkoseNaM bAvIsaM vAsasahassAiM samaU NAI / bhagavatI sUtra (3) phra ( 214 ) Bhagavati Sutra (3) 25 95 95 95 5 5955 595 5555 5 55 55 55555555 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 595952 Wan Wan

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ubhabhabhabhabhabhabhabhabhabhabhabhabha ))))))))))) 15 gAgAgAgA 39. [pra. ] bhagavan ! pRthvIkAyika-ekendriya-audArikazarIra-prayogabandha kAlataH kitane kAla taka rahatA hai ? 5 [u. ] gautama ! (vaha) sarvabandha eka samaya taka rahatA hai aura dezabandha jaghanyataH tIna samaya kama kSullaka bhava-grahaNa paryanta tathA utkRSTataH eka samaya kama 22 hajAra varSa taka rahatA hai| fi 39. (Q.) Bhante ! In terms of time, how long does PrithvikaayikFekendriya-audarik-sharira-prayoga-bandh (bondage related to earthbodied one-sensed gross physical body formation) last? [Ans.] Gautam ! The bondage of the whole (sarva-bandh) lasts for just one Samaya and the bondage of a part (desh-bandh) lasts for a minimum of three Samaya short of Kshullak-bhava-grahan (time taken in taking rebirths of shortest life-span specific to the body-type) and a maximum of one Samaya short of 22 thousand years. 40. evaM savvesiM savvabaMdho ekkaM samayaM, desabaMdho jesiM natthi veubbiyasarIraM tesiM jahanneNaM khuDDAgaM bhavaggahaNaM tisamayUNaM, ukkoseNaM jA jassa ukkosiyA ThitI sA samaUNA kaayvvaa| jesiM puNa asthi veubviyasarIraM tesiM desabaMdho jahanneNaM ekkaM samayaM, ukkoseNaM jA jassa TitI sA samaUNA kAyavvA jAva maNussANaM desabaMdhe jahanneNaM ekkaM samayaM, ukkoseNaM tiNNi paliovamAiM smyuunnaaii| 40. isa prakAra sabhI jIvoM kA sarvabandha eka samaya taka rahatA hai| jinake vaikriyazarIra nahIM hai, unakA dezabandha jaghanyataH tIna samaya kama kSullakabhava-grahaNaparyanta aura utkRSTataH jisa jIva kI jitanI utkRSTa AyuSya-sthiti hai, usase eka samaya kama taka rahatA hai| jinake vaikriyazarIra hai, unake dezabandha jaghanyataH eka samaya aura utkRSTataH jisakI jitanI (AyuSya) sthiti hai, usameM se eka samaya kama taka rahatA hai| isa prakAra yAvat manuSyoM kA dezabandha jaghanyataH eka samaya aura utkRSTataH eka samaya kama tIna palyopama taka jAnanA caahie| 40. Thus the bondage of the whole (sarva-bandh) for all living beings 6 lasts for just one Samaya. In case of living beings without transmutable body (vaikriya sharira) the bondage of a part (desh-bandh) lasts for a minimum of three Samaya snort of Kshullak-bhava-grahan (time taken in taking rebirths of shortest life-span specific to the body-type) and a maximum of one Samaya short of the maximum life-span specific to the i class of the being. In case of living beings with transmutable body (vaikriya sharira) the bondage of a part (desh-bandh) lasts for a minimum of one Samaya a maximum of one Samaya short of the maximum life-span specific to the being. In the same way it goes on up to 'in case of human beings the bondage of a part (desh-bandh) lasts for a minimum of one Samaya a maximum of one Samaya short of three Palyopam.' t t t t t t t nAmAnAmA aSTama zataka : navama uddezaka (215) Eighth Shatak : Ninth Lesson

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41. [pra. ] orAliyasarIrabaMdhaMtaraM NaM bhaMte ! kAlao kevacciraM hoi| [u. ] goyamA ! sababaMdhaMtaraM jahanneNaM khuDDAgaM bhavaggahaNaM tisamayUNaM, ukkoseNaM tettIsaM sAgarovamAiM meM pubbkoddismyaahiyaaii| desabaMdhaMtaraM jahanneNaM ekkaM samayaM, ukkoseNaM tettIsaM sAgarovamAiM tismyaahiyaaii| 41. [pra. ] bhagavan ! audArika zarIra ke bandha kA antara kitane kAla kA hotA hai ? OM [u. ] gautama ! isake sarvabandha kA antara jaghanyataH tIna samaya kama kSullakabhava-grahaNaparyanta hai aura // + utkRSTataH samayAdhika pUrvakoTi tathA tetIsa sAgaropama hai| dezabandha kA antara jaghanyataH eka samaya aura # utkRSTataH tIna samaya adhika tetIsa sAgaropama hai| 41. (Q.) Bhante ! What is the intervening period between one bondage and the next in case of the gross physical body (audarik sharira)? [Ans.) Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of three Samaya more than Kshullak- 45 4 bhava-grahan (time taken in taking rebirths of shortest life-span specific 4 to the body-type) and a maximum of one Samaya more than Purvakoti (a 1 unit of time) and thirty three Sagaropam (a metaphoric unit of time). This intervening period for the bondage of a part (desh-bandh) is a minimum of one Samaya and a maximum of three Samaya more than thirty-three Sagaropam. 42. [pra. ] egidiyaorAliya0 pucchaa| ma [u. ] goyamA ! savvabaMdhaMtaraM jahanneNaM khuDDAgaM bhavaggahaNaM tisamayUNaM, ukkoseNaM bAvIsaM vAsasahassAI smyaahiyaaii| desabaMdhaMtaraM jahanneNaM ekkaM samayaM, ukkoseNaM aNtomuhuttN| 42. [pra. ] bhagavan ! ekendriya-audArikazarIra-bandha kA antara kitane kAla kA hai ? [u. ] gautama ! isake sarvabandha kA antara jaghanyataH tIna samaya kama kSullakabhava-grahaNaparyanta hai aura Wan utkRSTataH eka samaya adhika bAIsa hajAra varSa hai| dezabandha kA antara jaghanya eka samaya kA aura utkRSTa Wan antarmuhUrta kA hai| 42. (Q.) What is the intervening period between one bondage and the next in case of the Ekendriya-audarik-sharira-prayoga-bandh (bondage related to one-sensed gross physical body formation)? [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of three Samaya less than Kshullak-bhavagrahan (time taken in taking rebirths of shortest life-span specific to the body-type) and a maximum of one Samaya more than twenty two thousand years. This intervening period for the bondage of a part (desh bandh) is a minimum of one Samaya and a maximum of one ! Antarmuhurt (less than 48 minutes). Wan 5))))))))))))))))555555555555555555555558 | bhagavatI sUtra (3) (216) Bhagavati Sutra (3)

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43. [pra. ] puDhavikkAiyaegidiya0 pucchaa| [u. ] goyamA ! savvabaMdhaMtaraM jaheva egiMdiyassa taheva bhANiyavvaM; desabaMdhaMtaraM jahanneNaM ekkaM samayaM, OM ukkoseNaM tiNNi smyaa| 43. [pra. ] bhagavan ! pRthvIkAyika-ekendriya audArikazarIra-bandha kA antara kitane kAla Wan kA hai? [u. ] gautama ! isake sarvabandha kA antara jisa prakAra ekendriya kA kahA gayA hai, usI prakAra OM kahanA caahie| dezabandha kA antara jaghanyataH eka samaya aura utkRSTataH tIna samaya kA hai| 43. (Q.) What is the intervening period between one bondage and the * next in case of the Prithvikaayik-ekendriya-audarik-sharira-prayoga bandh (bondage related to earth-bodied one-sensed gross physical body formation)? (Ans.] Gautam ! Repeat what has been said about one-sensed beings 45 (ekendriya) for the bondage of the whole (sarva-bandh). This intervening period for the bondage of a part (desh-bandh) is a minimum of one Samaya and a maximum of three Samayas. 44. jahA puDhavikkAiyANaM evaM jAva cauriMdiyANaM vAukkAiyavajjANaM, navaraM savvabaMdhaMtaraM ukkoseNaM majA jassa ThitI sA samayAhiyA kaayvyaa| vAukkAiyANaM savvabaMdhaMtaraM jahanneNaM khuDDAgabhavaggahaNaM tisamayUNaM, ukkoseNaM tiNNi vAsasahassAI smyaahiyaaii| desabaMdhaMtaraM jahanneNaM ekkaM samayaM, ukkoseNaM aNtomuhuttN|| 44. jisa prakAra pathvIkAyika jIvoM kA zarIrabandhAntara kahA gayA hai, usI prakAra vAyukAyika jIvoM ko chor3akara caturindriya taka sabhI jIvoM kA zarIrabandhAntara kahanA cAhie; kintu vizeSataH utkRSTa sarvabandhAntara jisa jIva kI jitanI (AyuSya) sthiti ho, usase eka samaya adhika kahanA caahie| (arthAt-sarvabandha kA antara samayAdhika AyuSyasthiti-pramANa jAnanA caahie|) vAyukAyika jIvoM ke : sarvabandha kA antara jaghanyataH tIna samaya kama kSullakabhava-grahaNa aura utkRSTataH samayAdhika tIna hajAra varSa kA hai| inake dezabandha kA antara jaghanya eka samaya kA aura utkRSTa antarmuhUrta kA hai| 44. What has been said about the intervening period between one bondage and the next in case of earth-bodied beings should be repeated for all beings up to four-sensed beings leaving aside the air-bodied beings (vayukaayik jivas). The only difference is that the maximum intervening period of the bondage of the whole (sarva-bandh) is one Samaya more than the genus specific maximum life-span of these beings. The intervening period between one bondage and the next in case of the + Vayukaayik-ekendriya-audarik-sharira-prayoga-bandh (bondage related to earth-bodied one-sensed gross physical body formation) is a minimum 55555595555555555555555555 5 Wan 5555455555555 aSTama zataka : navama uddezaka (217) Eighth Shatak : Ninth Lesson B5555555:5555555555555)))))))) ) ))

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B)))))))555555555555555555555555555))))))))) of three Samaya less than Kshullak-bhava-grahan (time taken in taking i i rebirths of shortest life-span specific to the body-type) and a maximum of 1 one Samaya more than three thousand years. This intervening period for the bondage of a part (desh-bandh) is a minimum of one Samaya and a maximum of one Antarmuhurt (less than 48 minutes). 45. [pra. ] paMciMdiyatirikkhajoNiyaorAliya0 pucchaa| [u. ] sababaMdhaMtaraM jahanneNaM khuDDAgabhavaggahaNaM tisamayUNaM, ukkoseNaM puvakoDI samayAhiyA, +dezabaMdhaMtaraM jahA egiMdiyANaM tahA pNciNdiytirikkhjonniyaannN| 45. [pra. ] bhagavan ! paMcendriya-tiryaMcayonika-audArikazarIra-bandha kA antara kitane kAla kA kahA gayA hai? [u. ] gautama ! inake sarvabandha kA antara jaghanyataH tIna samaya kama kSullakabhava-grahaNa hai aura + utkRSTataH samayAdhika pUrvakoTi kA hai| dezabandha kA antara jisa prakAra ekendriya jIvoM kA kahA gayA, usI prakAra sabhI paMcendriya-tiryaMcayonikoM kA kahanA caahie| 45. (Q.) What is the intervening period between one bondage and the next in case of the Tiryanch-panchendriya-audarik-sharira-prayogabandh (bondage related to gross physical body formation of five-sensed animals)? [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of three Samaya more than Kshullakbhava-grahan (time taken in taking rebirths of shortest life-span specific to the body-type) and a maximum of one Samaya more than Purvakoti. This intervening period for the bondage of a part (desh-bandh) is same as one-sensed beings for all five sensed animals. 46. evaM maNussANa vi niravasesaM bhANiyavvaM jAva ukkoseNaM aNtomuhttN| 46. isI prakAra manuSyoM ke zarIrabandhAntara ke viSaya meM bhI pUrvavat yAvat- 'utkRStaH antarmuhUrta kA hai'-yahA~ taka sArA kathana karanA caahie| 46. The same is true about this intervening period for human beings ... and so on up to ... 'a maximum of one Antarmuhurt'. 47. [pra. ] jIvassa NaM bhaMte ! egidiyatte NoegiMdiyatte puNaravi egidiyatte egidiyaorAliyaWan sarIrappaogabaMdhaMtaraM kAlao kevacciraM hoi ? OM [u. ] goyamA ! savvabaMdhaMtaraM jahaneNaM do khuDDAgabhavaggahaNAI tisamayUNAI, ukkoseNaM do # sAgarovamasahassAiM saMkhejjavAsamabhahiyAiM; desabaMdhaMtaraM jahanneNaM khuDDAgaM bhavaggahaNaM samayAhiyaM, ukkoseNaM do sAgarovamasahassAI sNkhejjvaasmbhhiyaaii| 55555555555555555555555555555555;))))))))))))) bhagavatI sUtra (3) (218) Bhagavati Sutra (3) Bu Bu Bu Bu Bu Bu Bu Bu Bu 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

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5555555555555555555555555555))))) 47. [pra. ] bhagavan ! ekendriyAvasthAgata jIva (ekendriyatva ko chor3akara) no-ekendriyAvasthA ke + (kisI dUsarI jAti) meM rahakara punaH ekendriyarUpa (ekendriyajAti) meM Aye to ekendriyaOM audArikazarIra-prayogabandha kA antara kitane kAla kA hotA hai ? [u. ] gautama ! (aise jIva kA) sarvabandhAntara jaghanyataH tIna samaya kama do kSullakabhava-grahaNa kAla 5 aura utkRSTataH saMkhyAta varSa-adhika do hajAra sAgaropama kA hotA hai| 47. What is the intervening period between one Ekendriya-audariksharira-prayoga-bandh (bondage related to earth-bodied one-sensed gross physical body formation) and the next in case of the one-sensed living being reborn as some other class of living being (no-ekendriya) and 4 taking rebirth again as one-sensed being ? [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of three Samaya less than Kshullak-bhavagrahan (time taken in taking rebirths of shortest life-span specific to the body-type) and a maximum of countable years more than two thousand Sagaropam. 48. [pra. ] jIvassa NaM bhaMte ! puDhavikAiyatte nopuDhavikAiyatte puNaravi puDhavikAiyatte ke + puDhavikAiyaegiMdiyaorAliya-sarIrappayogabaMdhaMtaraM kAlao kevacciraM hoi ? ma [u. ] goyamA ! savvabaMdhaMtaraM jahanneNaM do khuDDAiM bhavaggahaNAI tisamayaUNAI; ukkoseNaM aNaMtaM . kAlaM, aNaMtA ussappiNI-osappiNIo kAlao, khettao aNaMtA logA, asaMkhejjA poggalapariyaTTA, te OM gaM poggalapariyaTTA AvaliyAe asNkhejjibhaago| desabaMdhaMtaraM jahanneNaM khuDDAgabhavaggahaNaM samayAhiyaM, ukkoseNaM aNaMtaM kAlaM jAva AvaliyAe asNkhejjibhaago| 48. [pra. ] bhagavan ! pRthvIkAyika-avasthAgata jIva no-pRthvIkAyika-avasthA meM (pRthvIkAya ko chor3akara anya kisI kAya meM) utpanna ho (vahA~ raha) kara, punaH pRthvIkAyikarUpa (pRthvIkAya) meM Aye, to - pRthvIkAyika-ekendriya-audArikazarIra-prayogabandha kA antara kitane kAla kA hotA hai ? ___ [u. ] gautama ! (aise jIva kA) sarvabandhAntara jaghanyataH tIna samaya kama do kSullakabhava-grahaNa kAla aura utkRSTataH anantakAla hotA hai| kAlataH ananta utsarpiNI-avasarpiNI kAla hai, kSetrataH ananta loka, U asaMkhyeya pudgala-parAvartana haiN| ve pudgala-parAvartana AvalikA ke asaMkhyAtaveM bhAga-pramANa haiN| U + (arthAt-AvalikA ke asaMkhyAtaveM bhAga meM jitane samaya haiM, utane pudgala parAvartana haiN|) dezabandha kA OM antara jaghanyataH samayAdhika kSullakabhava-grahaNa-kAla aura utkRSTataH anantakAla..... ma yAvat- 'AvalikA ke asaMkhyAtaveM bhAga-pramANa pudgala-parAvartana hai'; yahA~ taka jAnanA caahie| 48. What is the intervening period between one Prithvikaayikekendriya-audarik-sharira-prayoga-bandh (bondage related to earthbodied one-sensed gross physical body formation) and the next in case of aSTama zataka : navama uddezaka (219) Eighth Shatak: Ninth Lesson

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Wan the earth-bodied living being reborn as some other class of living being F (no-prithvikaayik) and taking rebirth again as earth-bodied being ? tmilllcumi****************************** Wan Wan 49. jahA puDhavikkAiyANaM evaM vaNassaikAiyavajjANaM jAva maNussANaM / vaNassaikAiyANaM doNNi khuDDAI evaM ceva; ukkoseNaM asaMkhijjaM kAlaM, asaMkhijjAo ussappiNi- osappiNIo kAlao, 5 khettao asaMkhejjA logA / evaM desabaMdhaMtaraM pi ukkoseNaM puDhavIkAlo / 5 Wan 49. jisa prakAra pRthvIkAyika jIvoM kA prayogabandhAntara kahA gayA hai, usI prakAra vanaspatikAyika jIvoM ko chor3akara yAvat manuSyoM ke prayogabandhAntara taka (sabhI jIvoM ke viSaya meM) Wan Wan Wan samajhanA caahie| vanaspatikAyika jIvoM ke sarvabandha kA antara jaghanyataH kAla kI apekSA se tIna samaya 5 kama do kSullakabhava - grahaNakAla, aura utkRSTataH asaMkhyeyakAla hai, athavA kAlataH asaMkhyeya utsarpiNIavasarpiNI hai, kSetrataH asaMkhyeya loka hai| isI prakAra dezabandha kA antara bhI jaghanyataH samayAdhika kSullakabhava-grahaNa taka kA hai, aura utkRSTataH pRthvIkAyaki sthitikAla taka hai, (arthAt - asaMkhyeya 5 utsarpiNI-avasarpiNI kAla yAvat asaMkhyeya loka hai / ) Wan 5 5 phra [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of three Samaya less than two Kshullakbhava-grahan (time taken in taking rebirths of shortest life-span specific to the body-type) and a maximum of infinite time. Related to time it is infinite progressive and regressive cycles of time (Avasarpini-utsarpini). It is equivalent to uncountable Pudgal-paravartan (time taken by a soul to touch each and every matter particle in the Lok) involving infinite Lok (occupied space) in terms of area. These Pudgal-paravartan periods are equivalent to the number of Samayas in uncountable fraction of one Avalika. This intervening period for the bondage of a part (desh-bandh) is a minimum of one Samaya more than Kshullak-bhava-grahan (time taken in taking rebirths of shortest life-span specific to the body-type) and a maximum of Infinite time. ... and so on up to number of Samayas in uncountable fraction of one Avalika. 49. What has been said about the intervening period between one Prithvikaayik-ekendriya-audarik-sharira-prayoga-bandh (bondage related to earth-bodied one-sensed gross physical body formation) should be repeated for all beings and so on up to ... human beings except plant-bodied beings. In case of plant-bodied beings intervening period for the bondage of the whole (sarva-bandh) is a minimum of three Samaya less than two Kshullak-bhava-grahan (time taken in taking rebirths of shortest life-span specific to the body-type) and a maximum of uncountable time. Related to time it is uncountable progressive and bhagavatI sUtra (3) ( 220 ) Bhagavati Sutra ( 3 ) cumittmimimimimimimimimimimimimimitmilll*******tmilllk*ti ... 5 5 Wan 5 Wan Wan pha

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Yi $$$$$$$ $$$$ $ $$$$$$$$$$ $ $$$ $$$$$ regressive cycles of time. It is equivalent to uncountable Pudgal paravartan (time taken by a soul to touch each and every matter particle Wan in the Lok) involving uncountable Lok (occupied space) in terms of area. Wan In the same way this intervening period for the bondage of a part (deshbandh) is a minimum of one Samaya more than Kshullak-bhava-grahan (time taken in taking rebirths of shortest life-span specific to the body type) and a maximum same as mentioned with regard to earth-bodied Wan beings (or infinite time. ... and so on up to ... number of Samayas in uncountable fraction of one Avalika). OM 50. [pra. ] eesi NaM bhaMte ! jIvANaM orAliyasarIrassa desabaMdhagANaM sababaMdhagANaM abaMdhagANaM ya + kayare kayarehiMto jAva visesAhiyA vA ? ma [u. ] goyamA ! sambatthovA jIvA orAliyasarIrassa savvabaMdhagA, abaMdhagA visesAhiyA, desabaMdhagA asNkhejjgunnaa| 50. [pra. ] bhagavan ! audArikazarIra ke ina dezabandhaka, sarvabandhaka aura abandhaka jIvoM meM kauna kinase alpa, bahuta (adhika), tulya aura vizeSAdhika haiM ? [u. ] gautama ! sabase thor3e (alpa) audArikazarIra ke sarvabandhaka jIva haiM (utpAta ke prathama samaya vAle), unase abandhaka jIva vizeSAdhika haiM (vigraha gatika aura siddha) aura unase asaMkhyAtaguNe ma dezabandhaka jIva haiM (prathama samaya ke atirikta sabhI) 50. [Q.] Bhante ! Of these beings with bondage related to gross physical body (Audarik-sharira-bandh), which are comparatively less, more, equal and much more--those with bondage of a part (deshbandhak) or those with that of the whole (sarva-bandhak) or those with no-bondage (abandhak) at all ? (Ans.] Gautam ! Minimum are those with bondage of the whole (sarva-bandh), much more than these are those with bondage of a part (desh-bandh) and uncountable times more than these are those with no bondage at all. vivecana : prastuta 27 sUtroM (sU. 24 se 50 taka) meM zarIraprayogabandha ke viSaya meM nimnokta tathyoM kA nirUpaNa kiyA gayA hai 1. audArika Adi ke bheda se zarIraprayogabandha 5 prakAra kA hai| 2. ekendriya se lekara paMcendriya taka audArikazarIra-prayogabandha pA~ca prakAra kA hai| 3. ekendriya-audArikazarIra-prayogabandha pRthvIkAya se lekara vanaspatikAya taka 5 prakAra ke haiN| 4. dvIndriya se lekara paMcendriya paryApta, aparyApta garbhaja manuSya taka audArikazarIra-prayogabandha samajhanA caahie| bha99555555555555555555555555555555555555555555558 855555555555555555555555555555555555555555555555558 aSTama zataka : navama uddezaka (221) Eighth Shatak: Ninth Lesson

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5. samasta jIvoM ke audArikazarIra-prayogabandha vIrya, yoga, sadravya evaM pramAda ke kAraNa karma, yoga, bhava + aura AyuSya kI apekSA audArikazarIraprayoga-nAmakarma ke udaya se hotA hai| 6. samasta jIvoM ke audArikazarIra-prayogabandha dezabandha bhI hai, sarvabandha bhii| 7. samasta jIvoM ke audArikazarIra-bandha kI kAlataH sthiti kI siimaa| 8. samasta jIvoM ke sarva-dezabandha kI apekSA kAlataH audArikazarIra-bandha ke antara-kAla kI siimaa| 9. samasta jIvoM dvArA apane ekendriyAdi pUrvarUpa ko chor3akara anya rUpoM meM utpanna ho yA rahakara, punaH usI avasthA (rUpa) meM Ane para audArikazarIra-prayogabandhAntara-kAla kI siimaa| 10. audArikazarIra ke dezabandhaka, sarvabandhaka aura abandhaka jIvoM kA alp-bhutv| audArikazarIra-prayogabandha ke ATha kAraNa-jisa prakAra prAsAdanirmANa meM dravya, vIrya, saMyoga, yoga-(manaOM vacana-kAyA kA vyApAra), zubhakarma (kA udaya), AyuSya, bhava (tiryaMca-manuSyabhava) aura kAla (tRtIya-caturtha paMcama ArA) ina kAraNoM kI apekSA hotI hai, usI prakAra audArikazarIra-bandha meM bhI nimnokta 8 kAraNa apekSita haiM-(1) savIryatA-vIryAntarAyakarma ke kSayopazama se utpanna zakti, (2) sayogatA-yogayuktatA, (3) sadravyatA-jIva ke tathArUpa audArikazarIra yogya tathAvidha pudagaloM-(dravyoM) kI vidyamAnatA, ma (4) pramAda-zarIrotpattiyogya viSaya-kaSAyAdi pramAda, (5) karma-tiryaMca-manuSyAdi jAti-nAmakarma, (6) yoga-kAyayogAdi, (7) bhava-tiryaMca evaM manuSya kA anubhUyamAna bhava, aura (8) AyuSya-tiryaMca aura manuSya kA aayussy| audArikazarIra-prayoga-nAmakarma ke udaya se hotA hai; kintu mUla pATha meM jo 8 kAraNa - batAye haiM, ve isa mukhya kAraNa-nAmakarma ke sahakArI kAraNa haiM. jo audArikazarIra-prayogabandha meM Avazyaka haiN| ___audArikazarIra-prayogabandha ke do rUpa : sarvabandha, dezabandha-jisa prakAra ghRtAdi se bharI huI evaM agni se tapI Wan huI kar3AhI meM jaba mAlapUA DAlA jAtA hai, to prathama samaya meM vaha ghRtAdi ko kevala grahaNa karatA (khIMcatA) hai, tatpazcAt zeSa samayoM meM vaha ghRtAdi ko grahaNa bhI karatA hai aura chor3atA bhI hai, usI prakAra yaha jIva jaba pUrvazarIra ko chor3akara anya zarIra ko dhAraNa karatA hai, taba prathama samaya meM utpattisthAna meM rahe hue usa zarIra Wan ke yogya pudgaloM ko kevala grahaNa karatA hai| isa prakAra kA yaha bandha-'sarvabandha' hai| tatpazcAt dvitIya Adi Wan samayoM meM zarIrayogya padagaloM ko grahaNa bhI karatA hai aura choDatA bhI hai; ataH yaha ba yahA~ kahA gayA hai ki audArikazarIra-prayogabandha sarvabandha bhI hotA hai, dezabandha bhii| jo sarvabandha kevala eka samaya kA hotA hai| mAlapUe ke pUrvokta dRSTAntAnusAra jaba vAyukAyika yA manuSyAdi jIva vaikriyazarIra karake use chor3a detA hai, taba chor3ane ke bAda audArikazarIra kA eka samaya taka sarvabandha karatA hai, tatpazcAt dUsare samaya meM vaha dezabandha karatA hai| dUsare samaya meM yadi usakA maraNa ho jAye to isa apekSA se dezabandha jaghanya eka samaya kA hotA hai| audArikazarIradhArI jIvoM kI utkRSTa AyuSyasthiti tIna palyopama kI hai| usameM se jIva prathama samaya meM sarvabandhaka aura usake bAda eka samaya kama tIna palyopama taka dezabandhaka rahatA hai| isa dRSTi se samasta jIvoM kI apanI-apanI utkRSTa AyuSyasthiti ke anusAra eka samaya taka ve sarvabandhaka aura OM phira dezabandhaka rahate haiN| jaise-ekendriya jIvoM kI utkRSTa Ayusthiti 22 hajAra varSa kI hai| usameM se 1 samaya OM Wan taka ve sarvabandhaka aura phira 1 samaya kama 22 hajAra varSa taka ve dezabandhaka rahate haiN| ra utkRSTa dezabandha-jisakI jitanI utkRSTa AyuSyasthiti hotI hai, usakA dezabandha usameM eka samaya kama hotA Wan hai| jaise-apkAya kI 7,000 varSa, tejaskAya kI 3 ahorAtra, vanaspatikAya kI 10,000 varSa, dvIndriya kI ma 12 varSa, trIndriya kI 49 dina, caturindriya kI 6 mAsa kI utkRSTa Ayusthiti hotI hai| 55555555555555555555555555555555555555555555558 bhagavatI sUtra (3) (222) Bhagavati Sutra (3) Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$

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*********************************** 5 phra kSullaka - bhavagrahaNa kA Azaya- apanI-apanI kAya aura jAti meM jo choTe-se-choTA bhava ho, use kSullakabhava kahate haiN| eka antarmuhUrtta meM sUkSmanigoda ke 65, 536 kSullakabhava hote haiM, ekazvAsocchvAsa meM 17 Wan se kucha adhika kSullakabhava hote haiN| pRthvIkAya se lekara vAyukAya ke eka muhUrtta meM 12,824 kSullakabhava hote haiN| apkAya se caturindriya jIvoM taka kA dezabandha jaghanya 3 samaya kama kSullakabhava grahaNa taka hai| kyoMki unameM bhI vaikriyazarIra nahIM hotaa| - (vistAra ke lie dekheM, padama prakAzana dvArA prakAzita sacitra bhagavatIsUtra, bhAga 2 ) Elaboration --In the preceding 27 aphorisms (24-50 ) the following information about Sharira-prayoga-bandh (bondage related to body formation) has been stated pudgala - parAvartana kI vyAkhyA - ananta avasarpiNI aura utsarpiNI kA eka pudgala - parAvartana hotA hai| asaMkhyAta samayoM kI eka AvalikA hotI hai| usa AvalikA ke asaMkhyAta samayoM kA jo asaMkhyAtavA~ bhAga hai usameM jitane samaya hote haiM, utane pudgala - parAvartana yahA~ lie gaye haiN| inakI saMkhyA bhI asaMkhyAta ho jAtI hai, 5 kyoMki asaMkhyAta ke asaMkhyAta bheda haiN| (vRtti, patrAMka 400 se 403 taka) Wan 2. Audarik - sharira-prayoga-bandh (bondage related to gross physical body formation) is of five types related to one-sensed to five-sensed beings. 1. Sharira - prayoga-bandh (bondage related to body formation) is of phra five types including that of gross physical body (audarik sharira). Wan Wan phra 6. In all beings Audarik-sharira-prayoga-bandh is bondage of the whole as well as that of a part. 7. The time limits till this bondage lasts in all beings. 8. The limits of intervening period for the bondage of the whole (sarva-bandh) as well as that of a part (desh-bandh) for all beings. aSTama zataka : navama uddezaka Wan responsible for gross physical body formation) triggered by stupor (pramaad). Wan Wan (223) Wan Wan Wan 3. Ekendriya-audarik-sharira-prayoga-bandh (bondage related to Wan one-sensed gross physical body formation) is of five types related to earth-bodied beings to plant-bodied beings. tmitikktitmillltmi***********************t 555 55 5 5 5 5 5 5 5 5 55 5 5 55 5 5 55 5 5 5 5 5 55 550 Eighth Shatak: Ninth Lesson pha 4. Audarik-sharira-prayoga-bandh includes two-sensed beings to five- 5 sensed underdeveloped and fully developed human beings. Wan Wan fruition (udaya) of Audarik-sharira-prayoga-naam-karma (harma 5 phra 5. Depending upon available potency (saviryata), available intensity of thought (sayogata) and available matter particles (saddravyata), and 5 based on causative parameters like karma, association (yoga), genus (bhava), life-span ( ayushya) etc., the Audarik-sharira-prayoga-bandh (bondage related to gross physical body formation) takes place through Wan Wan phra Wan

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555555555555555555555555555555555555555555555550 555555555555 9. The limits of the intervening period between one Ekendriyaaudarik-sharira-prayoga-bandh and the next in case of taking rebirth as some other class of living being and taking rebirth again as one-sensed being. 10. The comparative numbers of living beings acquiring bondage of the whole (sarva-bandh) as well as that of a part. Eight reasons for Audarik-sharira-prayoga-bandh-When building a mansion favourable causes including matter, energy, coincidence, involvement of mind, speech and body, fruition of noble karmas, lifespan, genus (as animal or human) and suitable era (the third, fourth or fifth epoch) are necessary. In the same way the following eight favourable causes are necessary for Audarik-sharira-prayoga-bandh (bondage related to gross physical body formation)-(1) Saviryatapresence of potency or energy produced by pacification-cum-destruction of potency-hindering karma (Viryantaraya karma). (2) SayogataPresence of intent to act. (3) Saddravyata-availability of matter particles suitable for forming gross physical body. (4) Pramaad-stuporgenerating passions required for creation of physical body. (5) Karmakarma responsible for formation of gross physical body of an animal or a human. (6) Yoga-mental, vocal and physical association or activity. (7) Bhava-animal or human genus. (8) Ayushya-life-span as animal or human. Although this bondage occurs due to fruition of Audarik-shariraprayoga-naam-karma (karma responsible for gross physical body formation) it is facilitated by the aforesaid eight causes. Two types of Audarik-sharira-prayoga-bandh: sarva-bandh and desh-bandh-When a cookie is put in a pan filled with oil and heated on a stove, at the first moment it only acquires or draws in the oil; at the second and consequent moments it draws in as well as gives away that oil. In the same way when a soul (jiva) abandons its existing body and acquires a new body, at the first moment it only acquires matter particles suitable for its new body and available at the place of birth. This way this bondage is the bondage of the whole (sarva-bandh). After that at the second and consequent moments it acquires as well as sheds such particles of matter. This way it is bondage of a part (desh-bandh). That is why it is stated here that Audarik-sharira-prayoga-bandh (bondage related to gross physical body formation) is both, of the whole as well as of a part. The bondage of the whole is only for one Samaya. Following the aforesaid example of a cookie, suppose an air-bodied, bhagavatI sUtra (3) Bhagavati Sutra (3) (224) 55555555555555555555555555555555555555 5555555555555555555555555555550 Wan

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15555555555555555555555555550 i Maximum desh-bandh-A living being (soul) remains desh-bandhak (one that acquires bondage of a part) for one Samaya less in the maximum life-span for its genus. The maximum life spans of different genus are water-bodied beings-7,000 years; fire-bodied beings-3 days and nights (Ahoratra); plant-bodied beings-10,000 years; two-sensed beings-12 years; three-sensed beings-49 days; and four-sensed beings 6 months. i human or other type of living being forms a transmutable (vaikriya) body Wan and abandons it to form a gross physical body, then it acquires bondage of the whole in the first Samaya and then in the second Samaya it does that of a part. It may die during that second Samaya. In this context the minimum time for which this bondage lasts is said to be one Samaya. ! The maximum life span of living beings with gross physical body is three Palyopam. During this life-span it is sarvabandhak (one that acquires bondage of the whole) in the first Samaya; after that he remains deshbandhak (one that acquires bondage of a part) for one Samaya less in three Palyopam. All living beings follow this pattern and remain deshbandhak according to their respective maximum life-spans. For example i the maximum life-span of one-sensed beings is 22 thousand years. Out of this they are sarvabandhak (one that acquires bondage of the whole) in the first Samaya and after that they are desh-bandhak (one that acquires bondage of a part) for one Samaya less in 22 thousand years. i Kshullak-bhava-grahan-Kshullak-bhava means rebirth of shortest life-span particular to a genus and a body. For example a minute dormant being (sukshma nigod) takes more than 17 rebirths within the i time taken to complete one breath (Shvasochchhvas) and 65,536 rebirths i in one Antarmuhurt (less than 45 minutes). Earth-bodied beings take 12,824 rebirths in one Antarmuhurt. Kshullak-bhava-grahan means time taken in taking rebirths of shortest life-span specific to the bodytype. For water-bodied beings to four-sensed beings the bondage of a part (desh-bandh) is a minimum of three Samaya less than Kshullak-bhavagrahan (time taken in taking rebirths of shortest life-span specific to the body-type). This is because they do not have transmutable body (vaikriya sharira). (For more details refer to Illustrated Bhagavati Sutra, part-2; published by Padam Prakashan) Pudgal-paravartan--It is the time taken by a soul to touch each and every matter particle in the Lok. It is equivalent to infinite progressive and regressive cycles of time. One Avalika is equal to uncountable aSTama zataka : navama uddezaka Eighth Shatak: Ninth Lesson (225) 555555555555555555555555555555 *555555555555555555555555555555555558 Wan Wan Wan Wan Wan Wan

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8555555555555555555555555555555555555555555553 Samayas. Here the Pudgal-paravartans under consideration are equal to the uncountable fraction of these uncountable Samayas of an Avalika. They are also uncountable because there are uncountable types of 4 uncountable numbers. (Vritti, leaf 400-403) vaikriyazarIra-prayogabandha ke bheda-prabheda TYPES OF VAIKRIYA-SHARIRA-PRAYOGA-BANDH 51. [pra. ] veubviyasarIrappayogabaMdhe NaM bhaMte ! kativihe pannatte ? __ [u. ] goyamA ! duvihe pannatte, taM jahA-egiMdiyaveubviyasarIrappayogabaMdhe ya, paMciMdiyaveubviyasarIrappayogabaMdhe y| 51. [pra. ] bhagavan ! vaikriyazarIra-prayogabandha kitane prakAra kA kahA gayA hai ? _ [u. ] gautama ! vaha do prakAra kA kahA gayA hai-(1) ekendriya vaikriyazarIra-prayogabandha aura (2) paMcendriya vaikriyshriir-pryogbndh| 51. [Q.] Bhante ! Of how many types is this Vaikriya-sharira-prayogabandh (bondage related to transmutable body formation) ? [Ans.] Gautam ! It is said to be of two types--(1) Ekendriya-vaikriyasharira-prayoga-bandh (bondage related to one-sensed transmutable body formation) and (2) Panchendriya-vaikriya-sharira-prayoga-bandh 4 (bondage related to five-sensed transmutable body formation). 52. [pra. ] jai egiMdiyaveubbiyasarIrappayogabaMdhe kiM vAukkAiyaegiMdiyaveubviyasarIrappayogabaMdhe, avAukkAiya-egiMdiyaveubviyasarIrappayogabaMdhe ? [u. ] evaM eeNaM abhilAveNaM jahA ogAhaNasaMTANe veubviyasarIrabhedo tahA bhANiyavyo jAva pajjattasavvaTThasiddha-aNuttarovavAiyakappAtIyavemANiyadevapaMciMdiyaveubviyasarIrappayogabaMdhe ya apajjattasavvadRsiddhaaNuttarovavAiya jAva payogabaMdhe y| 52. [pra. ] bhagavan ! yadi ekendriya-vaikriyazarIra-prayogabandha hai, to kyA vAyukAyika ekendriyavaikriyazarIra-prayogabandha hai athavA avAyukAyika ekendriya-vaikriyazarIra-prayogabandha hai ? [u. ] gautama ! isa prakAra ke abhilApa dvArA (prajJApanAsUtra ke ikkIsaveM) avagAhanA saMsthAnapada meM vaikriyazarIra ke jisa prakAra bheda kahe gaye haiM, usI prakAra yahA~ bhI yAvat- 'paryAptasarvArthasiddha-U anuttaraupapAtika-kalpAtIta-vaimAnikadeva-paMcendriya-vaikriyazarIra-prayogabandha aura aparyApta-5 sarvArthasiddha-anuttaraupapAtika-kalpAtIta-vaimAnikadeva-paMcendriya-vaikriyazarIra-prayogabandha' taka kahanA caahie| 52. Bhante ! If there is Ekendriya-vaikriya-sharira-prayoga-bandh (bondage related to one-sensed transmutable body formation) then is there Vayukaayik-ekendriya-vaikriya-sharira-prayoga-bandh (bondage 555555555555555555555555555555555555555555555558 | bhagavatI sUtra (3) (226) Bhagavati Sutra (3)

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related to one-sensed air-bodied transmutable body formation) or Avayukaayik-ekendriya-vaikriya-sharira-prayoga-bandh (bondage i related to one-sensed non-air-bodied transmutable body formation)? ____ [Ans.] Gautam ! Quote the types of Vaikriya sharira as mentioned in Wan Avagahana Samsthan Pad (Twenty first Chapter of Prajnapana Sutra) starting with this type of statement (questions and answers) ... and so on up to ... Paryapt-sarvarthasiddha-anuttaraupapatik-kalpateetvaimanik-dev-panchendriya-vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of fully developed 15 Sarvarthasiddha-anuttaraupapatik celestial vehicular gods beyond the Kalps) and Aparyapt-sarvarthasiddha-anuttaraupapatik-kalpateet vaimanik-dev-panchendriya-vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of underdeveloped Sarvarthasiddha-anuttaraupapatik celestial vehicular gods beyond the Kalps). kisa karma ke nimitta CAUSATIVE KARMA 53. [pra. ] veubbiyasarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? [ u. ] goyamA ! vIriyasajogasaddabbayAe jAva AuyaM vA laddhiM vA paDucca veubviyasarIrappayoganAmAe kammassa udaeNaM veubbiysriirppyogbNdhe| 53. [pra. ] bhagavan ! vaikriyazarIra-prayogabandha kisa karma ke udaya se hotA hai ? [u.] gautama ! savIryatA, sayogatA, sadravyatA, yAvat AyuSya athavA labdhi kI apekSA tathA vaikriyazarIra-prayoga-nAmakarma ke udaya se vaikriyazarIra-prayogabandha hotA hai| 53. [Q.] Bhante ! What karma is responsible for Vaikriya-sharira prayoga-bandh (bondage related to transmutable body formation)? [Ans.) Gautam ! Depending upon available potency (saviryata), 1 available intent of activity (sayogata) and available matter particles (saddravyata), and based on causative parameters like karma, ... and so 4 on up to ... life-spaan (ayushya), and also due to attainment of specials power (labdhi), the Vaikriya-sharira-prayoga-bandh (bondage related to + transmutable body formation) takes place through fruition (udaya) of Vaikriya-sharira-prayoga-naam-karma (karma responsible for transmutable body formation). 54. [pra. ] vAukkAiyaegiMdiyaveubviyasarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? [u. ] goyamA ! vIriya-sajoga-saddavvayAe taM ceva jAva laddhiM vA paDucca vAukkAiyaegiMdiyaveubdhiya jAva bNdhe| 55555555555555555555555555555555555 IA Wan 59555555555 aSTama zataka : nayama uddezaka (227) Eighth Shatak: Ninth Lesson

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ma 54. [pra. ] bhagavan ! vAyukAyika-ekendriya-vaikriyazarIra-prayogabandha kisa karma ke udaya se / hotA hai ? Wan [u. ] gautama ! savIryatA, sayogatA, sadvyatA yAvat-AyuSya aura labdhi kI apekSA se tathA vAyukAyika-ekendriya-vaikriyazarIra-prayoga-nAmakarma ke udaya se vAyukAyika-ekendriya-vaikriyazarIraOM prayogabandha hotA hai| 54. (Q.) Bhante ! What karma is responsible for Vayukaayikekendriya-vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of one-sensed non-air-bodied being)? (Ans.] Gautam ! Depending upon available potency (saviryata), available intent of activity (sayogata) and available matter particles (saddravyata), and based on causative parameters like karma, ... and so 5 on up to ... life-span (ayushya), and also due to attainment of special 5 power (labdhi), the Vayukaayik-Ekendriya-vaikriya-sharira-prayogabandh (bondage related to transmutable body formation of one-sensed air-bodied being) takes place through fruition (udaya) of Vayukaayiktekendriya-vaikriya-sharira-prayoga-naam-karma (karma responsible for transmutable body formation of one-sensed air-bodied being). ma 55. [pra. 1 ] rayaNappabhApuDhavi-neraiya-paMciMdiya-veuvviyasarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM? [u. ] goyamA ! vIriyasajogasaddavvayAe jAva AuyaM vA paDucca rayaNappabhApuDhavi0 jAva bNdhe| [2 ] evaM jAva ahesttmaae| 55. [pra. 1 ] bhagavan ! ratnaprabhApRthvI-nairayika-paMcendriya-vaikriyazarIra-prayogabandha kisa karma ke ke udaya se hotA hai ? U [u. ] gautama ! savIryatA, sayogatA, sadrvyatA yAvat-AyuSya kI apekSA se tathA ratnaprabhApRthvI+ nairayika-paMcendriya-vaikriyazarIra-prayoga-nAmakarma ke udaya se ratnaprabhApRthvI-nairayika paMcendriyavaikriyazarIra-prayogabandha hotA hai| [2 ] isI prakAra yAvat-adhaHsaptama naraka-pRthvI taka kahanA caahie| 55. (Q. 1] Bhante ! What karma is responsible for Ratnaprabha | prithvi-nairayik-panchendriya-vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of five-sensed infernal being of Ratnaprabha-prithvi) ? (Ans.] Gautam ! Depending upon available potency (saviryata), available intent of activity (sayogata) and available matter particles | bhagavatI sUtra (3) (228) Bhagavati Sutra (3)

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Wan ))) )))) )) ) )) ) ) ) )) )) )) ) )) )) ) ) )) (saddravyata), and based on causative parameters like karma, ... and so 4 on up to ... life-span (ayushya), the Ratnaprabha-prithvi-nairayikpanchendriya-vaikriya-sharira-prayoga-bandh (bondage related to i transmutable body formation of five-sensed infernal being of Ratnaprabha-prithvi) takes place through fruition (udaya) of Ratnaprabha-prithvi-nairayik-panchendriya-vaikriya-sharira-prayoganaam-karma (karma responsible for transmutable body formation of five-sensed infernal being of Ratnaprabha-prithvi). [2] The same should be repeated for all hells up to Adhah-saptama Prithvi (the seventh hell). 56. [pra. ] tirikkhajoNiyapaMciMdiyaveuvviyasarIra0 pucchaa| [u. ] goyamA ! vIriya0 jahA vAukkAiyANaM / 56. [pra. ] bhagavan ! tiryaMcayonika-paMcendriya-vaikriyazarIra-prayogabandha kisa karma ke udaya se hotA hai? [u.] gautama ! savIryatA yAvat-AyuSya aura labdhi ko lekara tathA tiryaMcayonika-paMcendriyavaikriya zarIraprayoga nAmakarma ke udaya se hotA hai| 56. (Q.) Bhante ! What karma is responsible for Tiryanch-yonikpanchendriya-vaikriya-sharira-prayoga-bandh (bondage related transmutable body formation of five-sensed animal) ? [Ans.] Gautam ! Depending upon available potency (saviryata), ... and so on up to ... and based on causative parameters like karma, ... and so on up to ... life-span (ayushya), and also due to attainment of special power (labdhi), it takes place through fruition (udaya) of Tiryanch-yonikpanchendriya-vaikriya-sharira-prayoga-prayoga-naam-karma (karma responsible for transmutable body formation of five-sensed animal). 57. [pra. ] maNussapaMciMdiyaveubviya0 ? [u. ] evaM cev| 57. [pra. ] bhagavan ! manuSya-paMcendriya-vaikriyazarIra-prayogabandha kisa karma ke udaya se hotA hai ? [u. ] gautama ! manuSya-paMcendriya-vaikriyazarIra-prayogabandha ke viSaya meM bhI isI prakAra (pUrvavat) jAna lenA caahie| 57. [Q.] Bhante ! What karma is responsible for Manushyapanchendriya-vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of five-sensed human being)? [Ans.] Gautam ! It is same as aforesaid (aphorism 56). 155555555555555555555555555555555555555558 aSTama zataka : navama uddezaka (229) Eighth Shatak: Ninth Lesson ja)))))))))))))))))))))))))))))

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Yin Wei Yu Ling %%%%%%%% % %% %%%%%% %%% %%%% %%%% Yin FFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFF 58. [pra. 1 ] asurakumArabhavaNavAsidevapaMciMdiyaveubviya0? [u. ] jahA rayaNappabhApuDhavineraiyA / [ 2 ] evaM jAva thnniykumaaraa| 59. evaM vaannmNtraa| 60. evaM joisiyaa| 58. [pra. 1 ] bhagavan ! asurakumAra--bhavanavAsI-deva-paMcendriya- vaikriyazarIra prayogabandha kisa 3 karma ke udaya se hotA hai ? [u. ] gautama ! isakA kathana bhI ratnaprabhApRthvI nairayikoM kI taraha samajhanA caahie| __[2] isI prakAra yAvat-stanitakumAra-bhavanavAsI devoM taka kahanA caahie| 59. isI prakAra vANavyantara devoM ke viSaya meM bhI ratnaprabhApRthvI nairayikoM ke samAna jAnanA caahie| 60. isI prakAra jyotiSkadevoM ke viSaya meM jAnanA caahie| 58. [Q. 1] Same question about Asur Kumar Bhavanavasi devpanchendriya-vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of five-sensed Asur Kumar abode dwelling 4 gods)? [Ans.] Gautam ! They follow the pattern of infernal beings of Ratnaprabha Prithvi. [2] The same is true for divine beings up to Stanit Kumar abode dwelling gods. 59. The same is also true for Vanavyantar (interstitial) gods. 60. The same is also true for Jyotishk (stellar) gods. 61. [1] evaM sohammakappovagayA vemaanniyaa| evaM jAva accuy0| [ 2 ] gevejjakappAtIyA vemANiyA evaM cev| [ 3 ] aNuttarovavAiyakappAtIyA vemANiyA evaM cev| 61. [1] isI prakAra (ratnaprabhApRthvI nairayikoM ke samAna) saudharmakalpopapannaka vaimAnika devoM yAvat-acyutakalpopapannaka vaimAnika devoM taka ke viSaya meM jAnanA caahie| [2 ] graiveyaka-kalpAtIta vaimAnika devoM ke viSaya meM bhI isI prakAra jAna lenA caahie| [ 3 ] anuttaraupapAtika-kalpAtIta-vaimAnika devoM ke viSaya meM bhI pUrvavat jAna lenA caahie| bhagavatI sUtra (3) (230) Bhagavati Sutra (3) 0555555555554554555555555555555555545454550

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phra ttttttttttttttttttttttttttttttttttttttttttttttt 61. [1] The same (like Ratnaprabha Prithvi) is also true for gods of Saudharma Kalp and so on up to ... Achyut Kalp Vaimanik (celestial 5 vehicular) gods. Wan Wan phaphaphaphaphaphaphaphaphaphaphaphaphapha 5 [2] The same is also true for Graiveyak Vaimanik gods beyond the Kalps. [3] The same is also true for Anuttaraupapatik Vaimanik gods beyond the Kalps. deza baMdha- sarvabandha BONDAGE OF A PART: BONDAGE OF THE WHOLE 62. [ pra. ] veuvviyasarIrappayogabaMdhe NaM bhaMte! kiM dezabaMdhe, savvabaMdhe ? u.] goyamA ! desabaMdhe vi, savvabaMdhe vi| 62. [ pra. ] bhagavan ! vaikriyazarIra-prayogabandha kyA dezabandha hai athavA sarvabandha hai ? [ u. ] gautama ! vaha dezabandha bhI hai, sarvabandha bhI hai| 62. [Q.] Bhante ! Is Vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation) a bondage of a part (desh-bandh) or that of the whole (sarva-bandh)? [Ans.] Gautam ! It is both, bondage of a part (desh-bandh) as well as that of the whole (sarva-bandh). 63. [ pra. ] vAukkAiyaegiMdiya ? [ u. ] evaM ceva / 63. [ pra. ] bhagavan ! vAyukAyika- ekendriya - vaikriyazarIra-prayogabandha kyA dezabandha hai athavA sarvabandha hai ? [ u. ] gautama ! isI prakAra (pUrvavat) jAnanA caahie| 63. [Q.] Bhante ! Is Vayukaayik-ekendriya-vaikriya-sharira-prayogabandh (bondage related to transmutable body formation of one-sensed non-air-bodied being), a bondage of a part (desh-bandh) or that of the whole (sarva-bandh)? [Ans.] Gautam ! It is the same as aforesaid (aphorism 62). 64. [ pra. ] rayaNappabhApuDhavineraiya0 ? u. ] evaM caiva / 65. evaM jAva aNuttarovavAiyA / aSTama zataka : navama uddezaka ( 231 ) tmimikk****************mimimimimimimimimimimimi*** Eighth Shatak: Ninth Lesson kumilllilllilllmimimimimimimimimimimimimimi puumi puumipuumimilllmillltmimimimimimimimimillli Wan Wan

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phaphaphaphapha Wan Wan Wan Wan Wan Wan 5 Wan 5 Wan 5 Wan Wan Wan phra 64. [ pra. ] bhagavan ! ratnaprabhApRthvI - nairayika- vaikriyazarIra-prayogabandha dezabandha hai yA sarvabandha ? [u.] gautama ! isI prakAra (pUrvavat) jAnanA caahie| phra [Ans.] Gautam ! It is the same as aforesaid (aphorism 62 ). 65. The same is true for all beings up to Anuttaraupapatik Vaimanik gods beyond the Kalps. 65. isI prakAra yAvat-anuttaraupapAtika kalpAtIta vaimAnika devoM taka samajhanA caahie| 64. [Q.] Bhante ! Is Ratnaprabha-prithvi-nairayik-vaikriya-shariraprayoga-bandh (bondage related to transmutable body formation of infernal beings of the Ratnaprabha-prithvi ), a bondage of a part (desh-5 bandh ) or that of the whole (sarva-bandh) ? kAla sImA TIME LIMIT 66. [ pra. ] veuvviyasarIrappayogabaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? [ u. ] goyamA ! savvabaMdhe jahaneNaM ekkaM samayaM, ukkoseNaM do samayA / desabaMdhe jahatreNaM ekkaM samayaM, ukkoseNaM tettIsaM sAgarovamAI samayUNAI / aura dezabandha jaghanyataH eka samaya taka aura utkRSTataH eka samaya kama tetIsa sAgaropama taka rahatA hai| [u. ] gautama ! isakA sarvabandha jaghanyataH eka samaya aura utkRSTataH do samaya taka rahatA hai, tathA dezabandha jaghanyataH eka samaya aura utkRSTataH antarmuhUrtta taka rahatA hai| 67. [Q.] Bhante ! In terms of time, how long does Vayukaayikekendriya-vaikriya-sharira-prayoga-bandh (bondage related transmutable body formation of one-sensed air-bodied beings) last? bhagavatI sUtra ( 3 ) 2955 5959595555555 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5959595<< ( 232 ) 66. [ pra. ] bhagavan ! vaikriyazarIra prayogabandha, kAlataH kitane kAla taka rahatA hai ? [u. ] gautama ! isakA sarvabandha jaghanyataH eka samaya taka aura utkRSTataH do samaya taka rahatA hai| Wan to 66. [Q.] Bhante ! In terms of time, how long does Vaikriya-shariraprayoga-bandh (bondage related to transmutable body formation) last? [Ans.] Gautam ! The bondage of the whole (sarva-bandh) lasts for a minimum of one Samaya and a maximum of two Samayas. The bondage of a part (desh-bandh) lasts for a minimum of one Samaya and a maximum of one Samaya short of thirty three Sagaropam (a metaphoric unit of time) less one Samaya. 67. [ pra. ] vAukkAiyaegiMdiyaveubviya0 pucchA / [ u. ] goyamA ! savvabaMdhe ekkaM samayaM; desabaMdhe jahantreNaM ekkaM samayaM, ukkoseNaM aMtomuhuttaM / 67. [ pra. ] bhagavan ! vAyukAyika- ekendriya- vaikriyazarIra- prayogabandha kitane kAla taka rahatA ? phra Wan cu*********************************** Wan Wan pha Wan Wan Wan Wan Wan Wan pha phra phra Bhagavati Sutra (3) Wan

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phaphaphaphaphaphaphaphaphaphapha Wan Wan Wan nimitimik**************t********tmilllmilll Wan [Ans.] Gautam ! The bondage of the whole (sarva-bandh) lasts for a minimum of one Samaya and a maximum of two Samayas. The bondage of a part (desh-bandh) lasts for a minimum of one Samaya and a maximum of one Antarmuhurt. Wan 68. [ pra. 1 ] rayaNappabhApuDhavineraiya0 pucchaa| [ u. ] goyamA ! savvabaMdhe ekkaM samayaM; desabaMdhe jahantreNaM dasavAsasahassAiM tisamayaU NAI, ukkoseNaM sAgarovamaM samaU NaM / [ 2 ] evaM jAva ahesattamA / navaraM desabaMdhe jassa jA jahanniyA ThitI sA tisamayUNA kAyavvA, jA ca ukkosiyA sA samayUNA / 68. [ pra. 1 ] bhagavan ! ratnaprabhApRthvI nairayika- vaikriyazarIra - prayogabandha kitane kAla taka rahatA hai ? [ u. ] gautama ! isakA sarvabandha eka samaya taka rahatA hai aura dezabandha jaghanyataH tIna samaya kama dasa hajAra varSa taka tathA utkRSTataH eka samaya kama eka sAgaropama taka rahatA hai| [ 2 ] isI prakAra yAvat adhaH saptama narakapRthvI taka jAnanA cAhie, kintu itanA vizeSa hai ki jisakI jitanI jaghanya (Ayu) sthiti ho, usameM tIna samaya kama jaghanya dezabandha tathA jisakI utkRSTa (Ayu) sthiti ho, usameM eka samaya kama utkRSTa dezabandha jAnanA caahie| Wan one Samaya. The bondage of a part (desh-bandh) lasts for a minimum of Wan three Samayas short of ten thousand years and a maximum of one Samaya short of one Sagaropam. Wan 68. [Q. 1] The same question about Ratnaprabha-prithvi-nairayikvaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of infernal beings of the Ratnaprabha-prithvi)? Wan [2] The same is true for all infernal beings up to the seventh hell [Ans.] Gautam ! The bondage of the whole (sarva-bandh) lasts just for jitanI minimum and maximum periods are equal to three Samayas short of the genus specific minimum life-span and one Samaya short of genus specific maximum life-span respectively. 69. paMciMdiyatirikkhajoNiyANa maNussANa ya jahA vAukkAiyANaM / 69. paMcendriya tiryaMca aura manuSya kA kathana vAyukAyika ke samAna jAnanA caahie| 69. Five sensed animals and human beings follow the pattern of airbodied beings (Vayukaayik jivas). aSTama zataka : navama uddezaka (Adhah-saptama Prithvi). The only difference is that the aforesaid Wan ( 233 ) Wan Eighth Shatak: Ninth Lesson 5 55 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 5 555 5 555 55 5 5 5552 Wan Wan - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 Wan

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kukk*cumi*************mimimimimimimimimimimimimimitmilll 70. asurakumAra - nAgakumAra0 jAva aNuttarovavAiyANaM jahA neraiyANaM, navaraM jassa jA ThiI sA bhANiyavvA jAva aNuttarovavAiyANaM savvabaMdhe ekkaM samayaM; desabaMdhe jahantreNaM ekkatIsaM sAgarovamAI pratisamayUNAI, ukkoseNaM tettIsaM sAgarovamAI samayUNAI / baphaphaphaphaphaphapha Wan Wan 5 Wan Wan 5 caahie| 5 yAvat - anuttaraupapAtika devoM kA sarvabandha eka samaya taka rahatA hai tathA dezabandha jaghanya tIna samaya kama ikatIsa sAgaropama aura utkRSTa eka samaya kama tetIsa sAgaropama taka kA hotA hai| Wan Wan 70. asurakumAra, nAgakumAra, yAvat-anuttaraupapAtika devoM kA kathana nairayikoM ke samAna jAnanA parantu itanA vizeSa hai ki jisakI jitanI sthiti ho, utanI kahanI cAhie. The spans 70. Divine beings including Asur Kumar, Naag Kumar ... and so on up to ... Anuttaraupapatik gods follow the pattern of infernal beings. difference is that time limit corresponds to the genus specific lifeand so on up to for Anuttaraupapatik gods the bondage of 5 the whole (sarva- bandh) lasts just for one Samaya. The bondage of a part (desh-bandh) lasts for a minimum of three Samayas short of thirty one Sagaropam and a maximum of one Samaya short of thirty three Sagaropam. Wan Wan antara-kAla INTERVENING PERIOD 71. [ pra. ] veuvviyasarIrappayogabaMdhaMtaraM NaM bhaMte ! kAlao kevacciraM hoi ? [ u. ] goyamA ! savvabaMdhaMtaraM jahantreNaM ekkaM samayaM ukkoseNaM aNaMtaM kAlaM, aNaMtAo jAva AvaliyAe asaMkhejjai bhAgo / evaM desabaMdhaMtaraM pi / 71. [ pra. ] bhagavan ! vaikriyazarIra-prayogabandha kA antara kAlataH kitane kAla kA hotA hai ? [u. ] gautama ! isake sarvabandha kA antara jaghanyataH eka samaya aura utkRSTataH anantakAla hai - ananta utsarpiNI-avasarpiNI yAvat-AvalikA ke asaMkhyAtaveM bhAga ke samayoM ke barAbara pudgalaparAvartana taka rahatA hai / isI prakAra dezabandha kA antara bhI jAna lenA caahie| 72. [ pra. ] vAukkAiyaveubviyasarIra0 pucchA / [u. ] goyamA ! savvabaMdhaMtaraM jahanneNaM aMtomuhuttaM, ukkoseNaM pali ovamassa asaMkhejjaibhAgaM / evaM desabaMdhaMtaraM pi / bhagavatI sUtra (3) aphra pha Wan Wan 71. [Q.] What is the intervening period between one bondage and the 5 next in case of the transmutable body (vaikriya sharira)? Wan cu Wan Wan (234) pha Wan 5 pha [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of one Samaya and a maximum of infinite time-infinite progressive and regressive cycles of time... and so on up to... Pudgal-paravartan periods equivalent to the number of Samayas in uncountable fraction of one Avalika. The same is true for the bondage of a part (desh-bandh). Wan Wan Bhagavati Sutra (3) phra 5 5 Wan phra

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555555555555555555555555555555555555555555555555 72. [ pra. ] bhagavan ! vAyukAyika vaikriyazarIra-prayogabandha kA antara kitane kAla kA hotA hai ? Wan [u. ] gautama ! isake sarvabandha kA antara jaghanya antarmuhUrta aura utkRSTa palyopama kA asaMkhyAtavA~ # bhAga hotA hai| isI prakAra dezabandha kA antara bhI jAna lenA caahie| 72. [Q.] The same question about Vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation)? + [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minim um of one Antarmuhurt and a maximum of 4 uncountable fraction of one Palyopam. The same is true for the bondage of a part (desh-bandh). 73. [pra. ] tirikkhajoNiyapaMciMdiyaveubviyasarIrappayogabaMdhaMtaraM pucchaa| [ u. ] goyamA ! savvabaMdhaMtaraM jahanneNaM aMtomuhuttaM, ukkoseNaM pussckoddiipuhttN| evaM desabaMdhaMtaraM pi| OM 74. evaM maNUsassa vi| 73. [pra. ] bhagavan ! tiryaMcayonika paMcendriya-vaikriyazarIra-prayogabandha kA antara kitane kAla Wan kA hotA hai ? ___[u. ] gautama ! isake sarvabandha kA antara jaghanya antarmuhUrta aura utkRSTa pUrvakoTi-pRthaktva kA ma hotA hai| isI prakAra dezabandha kA antara bhI jAna lenA caahie| 74. isI prakAra manuSya ke viSaya meM bhI (pUrvavat) jAna lenA caahie| 73. The same question about Tiryanch-yonik-panchendriya-vaikriya1 sharira-prayoga-bandh (bondage related to transmutable body formation of five-sensed animal) ? (Ans.] Gautam ! This intervening period for the bondage of the whole 5 (sarua-bandh) is a minimum of one Antarmuhurt and a maximum of y Purvakoti-prithakatva (2 to 9 Purvakoti). The same is true for the Wan bondage of a part (desh-bandh). 74. The same is also true in case of human beings. + 75. [pra. ] jIvassa NaM bhaMte ! vAukAiyatte novAukAiyatte puNaravi vAukAiyatte vAukAiyaegiMdiyaveubviya0 pucchaa| [u. ] goyamA ! savvabaMdhaMtaraM jahanneNaM aMtomuhuttaM, ukkoseNaM aNaMtaM kAlaM, vnnssikaalo| evaM desabaMdhaMtaraM pi| 75. [pra. ] bhagavan ! vAyukAyika avasthAgata jIva (vahA~ se marakara) vAyukAyika ke sivAya anya kAya meM utpanna hokara rahe, aura phira vaha vahA~ se marakara punaH vAyukAyika jIvoM meM utpanna ho to usake Wan vAyukAyika ekendriya vaikriyazarIra-prayogabandha kA antara kitane kAla kA hotA hai ? BES55555555555555555555555555555555555555555555 | aSTama zataka : navama uddezaka (235) Eighth Shatak : Ninth Lesson

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| 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55555555 5 5 5 5 555 552 phaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan Wan Wan Wan [u. ] gautama ! usake sarvabandha kA antara jaghanyataH antarmuhUrtta aura utkRSTataH anantakAla - phra vanaspatikAla taka hotA hai| isI prakAra dezabandha kA antara bhI jAna lenA caahie| Wan Wan 75. What is the intervening period between one Vayukaayik 5 ekendriya-vaikriya-sharira-prayoga-bandh (bondage related to bodied one-sensed transmutable physical body formation) and the next in case of the air-bodied living being taking rebirth as some other class of living being (no-vayu-kaayik) and taking rebirth again as air-bodied living being ? air [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of one Antarmuhurt and a maximum of Wan infinite time or Vanaspati-kaal (another term for infinite period because the number of plant-bodied beings is infinite). The same is true for the bondage of a part (desh-bandh). 76. [ pra. 1 ] jIvassa NaM bhaMte! rayaNappabhApuDhavineraiyatte NorayaNappabhApuDhavi0 pucchA / phra [u.] goyamA ! savvabaMdhaMtaraM jahantreNaM dasa vAsasahassAiM aMtomuhuttamabbhahiyAI, ukkoseNaM pha vaNassaikAlo / desabaMdhaMtaraM jahantreNaM aMtomuhuttaM; ukkoseNaM anaMtaM kAlaM, vaNassaikAlo / [u. ] gautama ! (aise jIva ke vaikriyazarIra- prayogabandha ke) sarvabandha kA antara jaghanya antarmuhUrtta 76. [ pra. 1 ] bhagavan ! ratnaprabhApRthvI nairayika rUpa meM rahA huA jIva, ( vahA~ se marakara ) ratnaprabhA pRthvI ke sivAya anya sthAnoM meM utpanna ho, aura ( vahA~ se marakara) punaH ratnaprabhApRthvI meM nairayika rUpa se utpanna ho to usa ratnaprabhAnairayika-vaikriyazarIra-prayogabandha kA antara kitane kAla kA hotA hai ? phra 5 adhika dasa hajAra varSa kA aura utkRSTa anantakAla - vanaspatikAla kA hotA hai / dezabandha kA antara 5 Wan jaghanyataH antarmuhUrtta aura utkRSTataH anantakAla - vanaspatikAla kA hotA hai / Wan Wan 76. [Q. 1] What is the intervening period between one Ratnaprabha 5 5 prithvi nairayik-vaikriya-sharira-prayoga-bandh (bondage related to 5 Wan transmutable body formation of infernal beings of the Ratnaprabha- Wan Wan 5 prithvi) and the next in case of the infernal being of the Ratnaprabha prithvi taking rebirth as some other class of living being and taking rebirth again as an infernal being of the Ratnaprabha-prithvi? [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of one Antarmuhurt plus ten thousand 25955 55955 5 5 5 5 55 5 5959595 59595959595555 5 555 55955 595959595592 years and a maximum of infinite time or Vanaspati-kaal. The bondage of a part (desh-bandh) is a minimum of one Samaya and a maximum of infinite time or Vanaspati-kaal. bhagavatI sUtra (3) (236) Wan Bhagavati Sutra (3) Wan uphaphaphaphaphaphapha Wan phra phra 5 Wan ZH phra

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Wan [2] evaM jAva ahesattamAe, navaraM jA jassa TitI jahaniyA sA savvabaMdhaMtare jahanneNaM aMtomuhuttamabhahiyA kAyavvA, sesaM taM cev| [2] isI prakAra yAvata adhaHsaptama narakapRthvI taka jAnanA caahie| vizeSa itanA hai ki sarvabandha kA jaghanya antara jisa nairayika kI jitanI jaghanya (Ayu) sthiti ho, usase antarmuhUrta adhika jAnanA caahie| zeSa sarvakathana pUrvavat samajha lenA caahie| [2] The same is true for living beings up to Adhah-saptmi Prithvi. The difference is that the minimum intervening period related to the bondage of the whole is one Antarmuhurt more than the minimum hellspecific life-span. Rest all is same as aforesaid. 77. paMciMdiyatirikkhajoNiya-maNussANa jahA vaaukkaaiyaannN| OM 77. paMcendriyatiryaMcayonika jIvoM aura manuSyoM ke sarvabandha kA antara vAyukAyika ke samAna jAnanA caahie| 77. Five-sensed animals and human beings follow the pattern of airbodied beings. 78. asurakumAra-nAgakumAra jAva sahassAradevANaM eesiM jahA rayaNappabhAgANaM, navaraM savvabaMdhaMtare ma jassa jA ThitI jahaniyA sA aMtomuhuttamabhahiyA kAyavvA, sesaM taM cev| 78. isI prakAra asurakumAra, nAgakumAra yAvat sahasrAradevoM taka ke vaikriyazarIra-prayogabandha kA OM antara ratnaprabhApRthvI-nairayikoM ke samAna jAnanA caahie| vizeSa itanA hai ki jisakI jo jaghanya ke Wan (Ayu) sthiti ho, usake sarvabandha kA antara, usase antarmuhUrta adhika jAnanA caahie| zeSa sArA kathana pUrvavat samajha lenA caahie| 78. Divine beings including Asur Kumar, Naag Kumar ... and so on up to ... Sahasrar gods follow the pattern of infernal beings of the 4 Ratnaprabha-prithvi. The difference is that the minimum intervening period related to the bondage of the whole is one Antarmuhurt more than the minimum heaven-specific life-span. Rest all is same as $ aforesaid. ma 79. [pra. ] jIvassa NaM bhaMte ! ANayadevatte noANaya0 pucchaa| __ [u. ] goyamA ! savvabaMdhaMtaraM jahanneNaM aTThArasasAgarovamAiM vAsapuhattamabhahiyAI; ukkoseNaM aNaMtaM kAlaM, vnnssikaalo| desabaMdhaMtaraM jahanneNaM vAsapuhuttaM; ukkoseNaM aNaMtaM kAlaM, vnnssikaalo| evaM jAva OM accue; navaraM jassa jA TitI sA savvabaMdhaMtare jahanneNaM vAsapuhattamabbhahiyA kAyavvA, sesaM taM cev| 79. [pra. ] bhagavan ! Anata devaloka meM devarUpa se utpanna koI deva, (vahA~ se cyavakara) Anata devaloka ke sivAya dUsare jIvoM meM utpanna ho jAye, (phira vahA~ se marakara) punaH Anata devaloka meM OM devarUpa se utpanna ho, to isa Anatadeva ke vaikriyazarIra-prayogabandha kA antara kitane kAla kA hotA hai? Wan aSTama zataka : navama uddezaka (237) Eighth Shatak : Ninth Lesson

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5 + [u. ] gautama ! usake sarvabandha kA antara jaghanya varSa pRthaktva adhika aThAraha sAgaropama kA aura utkRSTa anantakAla-vanaspatikAla kA hotA hai| dezabandha ke antara kA kAla jaghanya varSapRthaktva aura utkRSTa anantakAla-vanaspatikAla kA hotA hai| isI prakAra yAvat acyuta devaloka taka ke vaikriyazarIra : prayogabandha kA antara jAnanA caahie| vizeSa itanA hI hai ki jisakI jitanI jaghanya (Ayu) sthiti ho, sarvabaMdhAntara meM usase varSapRthaktva-adhika samajhanA caahie| zeSa sArA kathana pUrvavat jAna lenA caahie| 79. (Q.) What is the intervening period between one Anat-devlok- en vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of divine beings of the Anat dimension) and the next in case of the divine being of the Anat devlok taking rebirth as some other class of living being and taking rebirth again as a divine being of the Anat devlok ? (Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of Varsh-prithakatva (two to nine years) Wan plus eighteen Sagaropam and a maximum of infinite time or Vanaspatikaal. The bondage of a part (desh-bandh) is a minimum of Varshprithakatva (two to nine years) and a maximum of infinite time or Vanaspati-kaal. The same is true for divine beings up to Achyut Devlok. The difference is that the minimum intervening period related to the bondage of the whole is one Varsh-prithakatva more than the minimum 45 heaven-specific life-span. Rest all is same as aforesaid. 80. [pra. ] gevejjakappAtIya0 pucchaa| [u. ] goyamA ! sababaMdhaMtaraM jahanneNaM bAvIsaM sAgarovamAI vAsapuhattamabhahiyAI; ukkoseNaM aNaMtaM. kAlaM, vnnssikaalo| desabaMdhaMtaraM jahanneNaM vAsapuhattaM, ukkoseNaM vnnssikaalo| 80. [pra. ] bhagavan ! graiveyaka kalpAtIta vaikriyazarIra-prayogabaMdha kA aMtara kitane kAla kA hotA hai? _ [u. ] gautama ! sarvabaMdha kA antara jaghanyataH varSapRthaktva-adhika 22 sAgaropama kA hai aura utkRSTataH anantakAla-vanaspatikAla kA hotA hai| dezabandha kA antara jaghanyataH varSapRthaktva aura utkRSTataH vanaspatikAla kA hotA hai| 80. Same question about Graiveyak Kalpateet gods? [Ans.] Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of Varsh-prithakatva (two to nine years) plus twenty-two Sagaropam and a maximum of infinite time or Vanaspati-kaal. The bondage of a part (desh-bandh) is a minimum of Varsh-prithakatva (two to nine years) and a maximum of infinite time or Vanaspati-kaal. 855555555555555555555555555555555555555555555555558 OM | bhagavatI sUtra (3) (238) Bhagavati Sutra (3)

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Ri Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFhhh5FFFFFFFFFFFhhhhhhhhhF 81. [pra. ] jIvassa NaM bhaMte ! aNuttarovavAtiya0 pucchaa| [u. ] goyamA ! savvabaMdhaMtaraM jahanneNaM ekkatIsaM sAgarovamAI vAsapuhattamabhahiyAI, ukkoseNaM saMkhejjAiM saagrovmaaii| desabaMdhaMtaraM jahanneNaM vAsapuhattaM, ukkoseNaM saMkhejjAiM saagrovmaaii| 81. [pra. ] bhagavan ! koI anuttaraupapAtika devarUpa meM rahA huA jIva vahA~ se cyavakara, , anuttaraupapAtika devoM ke atirikta kinhIM anya sthAnoM meM utpanna ho, aura vahA~ se marakara punaH anuttaraupapAtika devarUpa meM utpanna ho, to usake vaikriyazarIra-prayogabaMdha kA antara kitane kAla kA ke hotA hai? [u. ] gautama ! usake sarvabandha kA antara jaghanyataH varSapRthaktva-adhika ikatIsa sAgaropama kAma aura utkRSTataH saMkhyAtasAgaropama kA hotA hai| usake dezabaMdha kA antara jaghanyataH varSapRthaktva kA aura utkRSTataH saMkhyAta sAgaropama kA hotA hai| 81. (Q.) What is the intervening period between one Anuttaraupapatik-devlok-vaikriya-sharira-prayoga-bandh (bondage related to transmutable body formation of divine beings of the Anat dimension) and the next in case of the divine being of the Anuttaraupapatik-devlok taking rebirth as some other class of living being and taking rebirth again as a divine being of the Anuttaraupapatik-devlok ? (Ans.) Gautam ! This intervening period for the bondage of the whole (sarva-bandh) is a minimum of Varsh-prithakatva (two to nine years) plus thirty one Sagaropam and a maximum of countable Sagaropam. The bondage of a part (desh-bandh) is a minimum of Varsh-prithakatva (two to nine years) and a maximum of countable Sagaropam. alpa-bahutva COMPARATIVE NUMBER 82. [pra. ] eesi NaM bhaMte ! jIvANaM veubviyasarIrassa desabaMdhagANaM, savvabaMdhagANaM, abaMdhagANa ya kayare kayarehito jAva visesAhiyA vA ? __[u. ] goyamA ! savvatthovA jIvA veubviyasarIrassa sabvabaMdhagA, desabaMdhagA asaMkhejjaguNA, abaMdhagA annNtgunnaa| 82. [pra. ] bhagavan ! vaikriyazarIra ke ina dezabandhaka, sarvabandhaka aura abandhaka jIvoM meM, kauna kinase kama, adhika, tulya yA vizeSAdhika haiM ? [u. ] gautama ! inameM sabase thor3e vaikriyazarIra ke sarvabandhaka jIva haiM; unase dezabandhaka jIva meM asaMkhyAtaguNe haiM aura unase abandhaka jIva anantaguNe haiN| aSTama zataka : navama uddezaka (239) Eighth Shatak : Ninth Lesson 35555555555555555555555555555555555559

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ttttmilll**************************ti Wan 5 82. [Q.] Bhante ! Of these beings with bondage related to transmutable body (Vaikriya-sharira-bandh) which are comparatively less, more, equal and much more -- those with bondage of a part (deshbandhak) or those with that of the whole (sarva-bandhak) or those with 5 no-bondage (abandhak) at all ? [Ans.] Gautam Minimum are those with bondage of the whole (sarva-bandh), much more than these are those with bondage of a part (desh-bandh) and uncountable times more than these are those with no 5 bondage at all. Wan Wan vivecana : vaikriyazarIra- prayogabandha ke nau kAraNa - audArikazarIra-bandha ke savIryatA, sayogatA Adi ATha 5 kAraNa to pahale batalA diye gaye haiM, ve hI 8 kAraNa vaikriyazarIra-bandha ke haiM, nauvA~ kAraNa hai-labdhi / vaikriyakaraNalabdhi vAyukAya, paMcendriya tiryaMca aura manuSyoM kI apekSA ke kAraNa batAI gaI hai| arthAt ina tInoM ke vaikriyazarIra-prayogabandha nau kAraNoM se hotA hai, jabaki devoM aura nArakoM ke ATha kAraNoM se hI vaikriyazarIra-prayogabandha hotA hai; kyoMki unakA vaikriyazarIra bhavapratyayika hotA hai| vaikriyazarIra- prayogabandha ke rahane kI kAla - sImA - vaikriyazarIra-prayogabandha bhI do prakAra se hotA hai-dezabandha aura sarvabandha / vaikriyazarIrI jIvoM meM utpanna hotA huA yA labdhi se vaikriyazarIra banAtA huA koI 5 jIva prathama eka samaya taka sarvabandhaka rahatA hai| isalie sarvabandha jaghanya eka samaya taka rahatA hai| kintu koI audArikazarIra vAlA jIva vaikriyazarIra dhAraNa karate samaya sarvabandhaka hokara phira marakara deva yA nAraka ho to prathama samaya meM vaha sarvabandha karatA hai, isa dRSTi se vaikriyazarIra ke 'sarvabandha' kA utkRSTa kAla do samaya kA hai| 5 audArikazarIrI koI jIva, vaikriyazarIra karate hue prathama samaya meM sarvabandhaka hokara dvitIya samaya meM dezabandhaka hotA hai aura turanta hI maraNa ko prApta ho jAye to dezabandha jaghanya eka samaya kA aura utkRSTa eka samaya kama 33 sAgaropama kA hai; kyoMki devoM aura nArakoM meM utkRSTasthiti meM utpadyamAna jIva prathama samaya meM sarvabandhaka hokara zeSa samayoM (33 sAgaropama meM eka samaya kama taka) meM vaha dezabandhaka hI rahatA hai| vAyukAya, tiryaMcapaMcendriya aura manuSya ke vaikriyazarIrIya dezabandha kI sthiti jaghanya eka samaya kI aura utkRSTa antarmuhUrtta kI hotI hai| nairayikoM aura devoM ke vaikriyazarIrIya dezabandha kI sthiti jaghanya tIna samaya kama 10 hajAra varSa kI aura utkRSTa eka samaya kama tetIsa sAgaropama kI hotI hai| - ( sUtra 66 - 70, vizeSa vivaraNa ke lie dekheM. bhagavatIsUtra bhAga - 2, pRSTha 385) Elaboration--Nine causes of Vaikriya-sharira-prayoga-bandh-Eight causes of Audarik-sharira-prayoga-bandh including available potency (saviryata) and available intensity of thought (sayogata) have already been mentioned. The same causes are also applicable to Vaikriyasharira-prayoga-bandh. There is one more cause in this case and that is labdhi or attaining of special power of body transmutation 5 (Vaikriyakaran labdhi ). Air-bodied beings, five-sensed animals and human beings acquire this. Thus these three acquire Vaikriya-sharira bhagavatI sUtra (3) (240) phaphaphaphaphaphapha Bhagavati Sutra ( 3 ) Wan phra

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24445455445454545454545454545454545454545454545454545454545 E prayoga-bandh due to nine reasons. The divine and infernal beings F acquire this bondage due to eight causes. This is because in their case 5 this capacity is bhava-pratyayik (congenital or acquired naturally by f birth). 451 4545454545454546 t t t t t t t t t h t 6 The lasting period of Vaikriya-sharira-prayoga-bandh-This bondage also takes place two ways-bondage of the whole (sarva-bandh) and bondage of a part (desh-bandh). A living being in the process of being born as a bhava-pratyayik (congenital) or undergoing transmutation remains a sarva-bandhak (one who acquires bondage of the whole) only at the first Samaya. That is why the minimum lasting 4 period of this bondage is said to be one Samaya. However, when a living being with gross physical body acquires a transmutable body and immediately dies to take birth as a divine or infernal being he again f undergoes this bonding of the whole for one Samaya. In this context the maximum lasting period of bondage of the whole (sarva-bandh) is said to be two Samaya. When a living being with gross physical body undergoes transmutation acquiring bondage of the whole (sarva-bandh) at the first Fi Samaya and bondage of a part (desh-bandh) at the second Samaya but dies just after that, then the bondage of a part is for a minimum of one Samaya and maximum of one Samaya short in 33 Sagaropam. This is because divine and infernal beings, after the bondage of the whole at first Samaya, continue to acquire bondage of a part throughout their f maximum life-span of 33 Sagaropam. 5 In air-bodied, five-sensed animals and human beings the bondage of a hi part for transmuted body is a minimum of one Samaya and maximum of fione Antarmuhurt. In infernal and divine beings the bondage of a part lasts for a minimum of three Samaya short in ten thousand years and maximum of one Samaya short in 33 Sagaropam. (Aphorisms 66-70; for F more details see Bhagavati Sutra, Part-2, p. 385) 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 454 n t t t t t t t t t t t t t t t t t t t t t t t t tb tb tb t tb tbvr 455 456 457 455 456 457 455 HTER 972-guneaner Part407 TYPES OF AHARAK-SHARIRA-PRAYOGA-BANDH (3.[8. ] BERITA maig ui va ! paret qomat? [3.) T11791 ! TIIT MUUTETI 63. [4.] 471747 ! 347675914t-gettare Pentat store TheT ? [u. ] gautama ! AhArakazarIra-prayogabandha eka prakAra kA kahA hai| 54545 55 456 457 456 457 455 456 457 | aSTama zataka : navama uddezaka ( 241 ) Eighth Shatak : Ninth Lesson 141414141414 415 455 456 457 44 45 46 45 44 445 446 44 445 446 447 445 45

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Wan 15 55 5 5 5 5 5555555 5 5 5 5 5 55 5 5 5 5 55 55555555955 5 5 55559 5955 952 Wan Wan kttkktmilll***********tmi***tmi*******ti cu 83. [Q.] Bhante ! Of how many types is this Aharak sharira-prayogabandh (bondage related to telemigratory body formation)? [Ans.] Gautam ! It is only of one type. 84. [ pra. 1 ] jai egAgAre paNNatte kiM maNussAhAragasarIrappayogabaMdhe ? kiM amaNussAhAragasarIrappayogabaMdhe ? [ u. ] goyamA ! maNussAhAragasarIppayogabaMdhe, no amaNussAhAragasarIrappayogabaMdhe / 84. [ pra. 1 ] bhagavan ! AhArakazarIra-prayogabandha eka prakAra kA kahA hai, to vaha manuSyoM kA hotA hai athavA amanuSyoM (manuSyoM ke sivAya anya jIvoM) kA hotA hai ? [u. ] gautama ! manuSyoM kA AhArakazarIra- prayogabandha hotA hai, amanuSyoM kA nahIM hotA / 84. [Q.1] If Aharak sharira-prayoga-bandh (bondage related to telemigratory body formation) is of one type does it occur in human beings or in non-human beings? [Ans.] Gautam ! The Aharak-sharira-prayoga-bandh (bondage related to telemigratory body formation) occurs in human beings and not in nonhuman beings. [ 2 ] evaM eeNaM abhilAveNaM jahA ogAhaNasaMThANe jAva iDDipattapamattasaMjayasammaddiTThipajjattasaMkhejjavAsAuya-kammabhUmigagabbhavakkaMtiyamaNussAhAragasarIrappayogabaMdhe, No aNiDDipattapamatta jAva AhAragasarIrappayogabaMdhe / [ 2 ] isa prakAra isa abhilApa dvArA (prajJApanAsUtra ke ikkIsaveM ) 'avagAhanA - saMsthAna - pada' meM kahe anusAra; yAvat-RddhiprApta - pramattasaMyata-samyagdRSTi-paryApta saMkhyeyavarSAyuSka-karmabhUmija-garbhaja-manuSya ke AhArakazarIra-prayogabandha hotA hai, parantu anRddhiprApta (Rddhi ko aprApta), pramattasaMyata - samyagdRSTiparyApta saMkhyAtavarSAyuSka - karmabhUmija - garbhaja - manuSya ke nahIM hotA hai / [2] Extend this statement by quoting from Avagahana-samsthaanpad (the twenty first chapter of Prajnapana Sutra ) ... and so on up to ... Riddhiprapt-pramattasamyat-samyagdrishti-paryapt-sankhyeyavarh syushk-karmabhumij-garbhaj-manushya (righteous and accomplished but negligent fully developed human being, born out of womb, from the 5 land of endeavour, having a life-span of countable years, and endowed 5 with special powers) acquires this Aharak-sharira-prayoga-bandh (bondage related to telemigratory Anriddhiprapt-pramattasamyat-samyagdrishti-paryapt-sankhyeyavarh 5 5 formation) body sayushk-karmabhumij-garbhaj-manushya (righteous and accomplished but negligent fully developed human being, born out of womb, from the land of endeavour, having a life-span of countable years, but without special powers). bhagavatI sUtra ( 3 ) ( 242 ) and not phra Bhagavati Sutra (3) 25 5555 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2

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IPIRI 85. [pra. ] AhAragasarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? [u. ] goyamA ! vIriyasajogasavvayAe jAva laddhiM puDucca AhAragasarIrappayogaNAmAe kammassa udaeNaM aahaargsriirppyogbNdhe| 85. [pra. ] bhagavan ! AhArakazarIra-prayogabandha kisa karma ke udaya se hotA hai ? ___ [u. ] gautama ! savIryatA, sayogatA aura sadrvyatA, yAvat (AhAraka) labdhi ke nimitta se, AhArakazarIra-prayoga-nAmakarma ke udaya se AhArakazarIra-prayogabandha hotA hai| 85. [Q.) Bhante ! What karma is responsible for Aharak-shariraprayoga-bandh (bondage related to telemigratory body formation) ? i [Ans.] Gautam ! Depending upon available potency (saviryata), available intent of activity (sayogata) and available matter particles (saddravyata), and based on causative parameters like karma, ... and so i on up to ... life-span (ayushya), and also due to attainment of special i power (of telemigration), the Aharak-sharira-prayoga-bandh (bondage related to telemigratory body formation) takes place through fruition (udaya) of Aharak-sharira-prayoga-naam-karma (karma responsible for telemigratory body formation). 86.[pra. ] AhAragasarIrappayogabaMdhe NaM bhaMte ! kiM desabaMdhe, savvabaMdhe ? [u. ] goyamA ! desabaMdhe vi, savvabaMdhe vi| 86. [pra. ] bhagavan ! AhArakazarIra-prayogabandha kyA dezabandha hotA hai, athavA sarvabandha hotA hai ? [u. ] gautama ! vaha dezabandha bhI hotA hai, sarvabandha bhI hotA hai| 86. IQ.] Bhante ! Is Aharak-sharira-prayoga-bandh (bondage related to telemigratory body formation) a bondage of a part (desh-bandh) or ____ that of the whole (sarva-bandh)? ___ [Ans.] Gautam ! It is both, a bondage of a part (desh-bandh) as well as that of the whole (sarva-bandh). 87. [pra. ] AhAragasarIrappaogabaMdhe NaM bhaMte ! kAlao kevaciraM hoi ? [u. ] goyamA ! sabbabaMdhe ekkaM samayaM, desabaMdhe jahanneNaM aMtomuhuttaM, ukkoseNa vi aMtomuhattaM / 87. [pra. ] bhagavan ! AhArakazarIra-prayogabandha, kAlataH kitane kAla taka rahatA hai ? [u. ] gautama ! AhArakazarIra-prayogabandha kA sarvabandha eka samaya taka rahatA hai; dezabandha jaghanyataH antarmuhUrta aura utkRSTataH bhI antarmuhUrta taka rahatA hai| 959555555)))))))))5555555555555 8555555555555 | aSTama zataka : navama uddezaka (243) Eighth Shatak : Ninth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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B) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) ) )) 87. (Q.) Bhante ! In terms of time, how long does Aharak-shariraprayoga-bandh (bondage related to telemigratory body formation) last? Wan [Ans.] Gautam ! The bondage of the whole (sarva-bandh) lasts for one Samaya only. The bondage of a part (desh-bandh) lasts for a minimum as well as a maximum of one Antarmuhurt. 88. [pra. ] AhAragasarIrappayogabaMdhaMtaraM NaM bhaMte ! kAlao kevaciraM hoi ? [u. ] goyamA ! savvabaMdhaMtaraM jahanneNaM aMtomuhattaM, ukkoseNaM aNaMtaM kAlaM-aNaMtAo osappiNiussappiNIo kAlao, khettao aNaMtA loyA; avaDapoggalapariyaTa desuunnN| evaM desabaMdhaMtaraM pi| / 88. [pra. ] bhagavan ! AhArakazarIra-prayogabandha kA antara kitane kAla kA hotA hai ? ma [u. ] gautama ! isake sarvabandha kA antara jaghanyataH antarmuhUrta aura utkRSTataH anantakAla; kAlataH / OM ananta-utsarpiNI-avasarpiNIkAla hotA hai, kSetrataH anantaloka, dezona (kucha kama) apArdha (arddha) pudgalaparAvartana hotA hai| isI prakAra dezabandha kA antara bhI jAnanA caahie| 88. [Q.] What is the intervening period between one bondage and the + next in case of the telemigratory body (aharak sharira) ? [Ans.] Gautam ! This intervening period for the bondage of the whole y (sarva-bandh) is a minimum of one Antarmuhurt and a maximum of 4 infinite time-infinite progressive and regressive cycles of time. It is equivalent to uncountable Ardha-pudgal-paravartan (time taken by a soul to touch half of the matter particles in the Lok) involving infinite Lok (occupied space) in terms of area. The same is true for the bondage of a part (desh-bandh). ma 89. [pra. ] eesiM NaM bhaMte ! jIvANaM AhAragasarIrassa desabaMdhagANaM, sababaMdhagANaM, abaMdhagANa ya kayare kayarehiMto jAva visesAhiyA vA ? / [u. ] goyamA ! savvatthovA jIvA AhAragasarIrassa savvabaMdhagA, desabaMdhagA saMkhejjaguNA, abaMdhagA annNtgunnaa| 89. [pra. ] bhagavan ! AhArakazarIra ke ina dezabandhaka, sarvabandhaka aura abandhaka jIvoM meM kauna U kinase kama, adhika, tulya athavA vizeSAdhika haiM ? [u. ] gautama ! sabase thor3e AhArakazarIra ke sarvabandhaka jIva haiM, unase dezabandhaka saMkhyAtaguNe haiM Wan aura unase abandhaka jIva anantaguNe haiN| 89. [Q.] Bhante ! Of these beings with bondage related to telemigratory (Aharak-sharira-bandh) which are comparatively less, bAgaganagAgAgAgagagagagagagaga11111119 555555))))))) bhagavatI sUtra (3) (244) Bhagavati Sutra (3) Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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ttttt***********************tmimimilllil more, equal and much more -- those with bondage of a part (desh 5 bandhak) or those with that of the whole (sarva-bandhak) or those with cu no-bondage (abandhak) at all? phra [Ans.] Gautam ! Minimum are those with bondage of the whole (sarva-bandh), much more than these are those with bondage of a part (desh-bandh) and uncountable times more than these are those with no bondage at all. Wan phra Wan phra vivecana : AhArakazarIra - prayogabandha ke adhikArI- kevala manuSya hI haiN| unameM bhI Rddhi (labdhi) prApta pramatta - saMyata, samyagdRSTi, paryApta saMkhyAtavarSa kI Ayu vAle, karmabhUmi meM utpanna, garbhaja manuSya hI hote haiN| AhArakazarIra - prayogabandha kI kAlAvadhi - isakA sarvabandha eka samaya kA hI hotA hai, aura dezabandha jaghanya aura utkRSTa antarmuhUrtta mAtra hI hai, kyoMki isake pazcAt AhArakazarIra rahatA hI nahIM hai| AhArakazarIra- prayogabandha kA antara- AhArakazarIra ko prApta huA jIva, prathama samaya meM sarvabandhaka hotA hai, tadanantara antarmuhUrtta taka AhArakazarIrI rahakara punaH apane mUla audArikazarIra ko prApta ho jAtA hai| vahA~ antarmuhUrtta rahane ke bAda punaH saMzayAdi-nivAraNa ke lie use AhArakazarIra banAne kA kAraNa utpanna hone para punaH AhArakazarIra banAtA hai; aura usake prathama samaya meM vaha sarvabandhaka hI hotA hai| isa prakAra sarvabandha kA 5 antara antarmuhUrta kA hotA hai| - (vistAra ke lie dekheM, bhagavatIsUtra, bhAga 2, pRSTha 387 ) phra phra Intervening period-A living being (soul) creating a telemigratory body acquires bondage of the whole at the first Samaya, after that he possesses that telemigratory body for one Antarmuhurt and then regains his original gross physical body. If, in order to remove his doubts, there is again a need for a telemigratory body he repeats the same process again but every time the telemigratory body lasts only for one Antarmuhurt. (For more details see Bhagavati Sutra, Part-2, p. 387) cu Elaboration-Only human beings are qualified for Aharak-shariraprayoga-bandh (bondage related to telemigratory body formation); and that too only the righteous and accomplished but negligent fully developed human being, born out of womb, from the land of endeavour, phra having a life-span of countable years, and endowed with special powers. phra taijas zarIra - prayogabandha nirUpaNa TYPES OF TAIJAS-SHARIRA PRAYOGA-BANDH 90. [ pra. ] teyAsarIrappayogabaMdhe NaM bhaMte ! kativihe paNNatte ? [u. ] goyamA ! paMcavihe paNNatte, taM jahA- egiMdiyateyAsarIrappayogabaMdhe, beiMdiya0, teiMdiya0, jAva paMciMdiyateyAsarIrappayogabaMdhe / aSTama zataka : navama uddezaka Wan The lasting period of Aharak-sharira-prayoga-bandh -It lasts for a 5 minimum as well as a maximum of one Antarmuhurt because after this the telemigratory body ceases to exist. (245) Wan Eighth Shatak: Ninth Lesson $ Wan phra Xin 5 Wan ******************************milllinnn Wan ba

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5 phra 90. [ pra. ] bhagavan ! taijaszarIra-prayogabandha kitane prakAra kA kahA gayA hai ? [ u. ] gautama ! vaha pA~ca prakAra kA kahA gayA hai| vaha isa prakAra - ekendriya- taijaszarIraprayogabandha, dvIndriya-taijaszarIra-prayogabandha, trIndriya-taijaszarIra-prayogabandha, caturindriya-- 5 taijaszarIra - prayogabandha aura paMcendriya- taijaszarIra - prayogabandha / [Ans.] Gautam ! It is only of five types - Ekendriya-taijas-sharira - prayoga-bandh (bondage related to one-sensed fiery body formation), Dvindriya-taijas-sharira-prayoga-bandh (bondage related to two-sensed fiery body formation), Trindriya-taijas-sharira-prayoga-bandh (bondage related to three-sensed fiery body formation), Chaturindriya-taijassharira-prayoga-bandh (bondage related to four-sensed fiery body formation), and Panchendriya-taijas-sharira-prayoga-bandh (bondage related to five-sensed fiery body formation). 91. [pra. ] egiMdiyateyAsarIrappayogabaMdhe bhaMte ! kativihe paNNatte ? fafa [ u. ] evaM eeNaM abhilAveNaM bhedo jahA ogAhaNasaMTANe jAva pajjattasavvaTTasiddha aNuttarovavAiyakappAtIyavemANiyadevapaMciMdiyateyAsarIrappayogabaMdhe ya apajjattasavvaTTasiddha aNuttarovavAiya0 jAva baMdhe ya / 90. [Q.] Bhante ! Of how many types is this Taijas-sharira-prayoga- y bandh (bondage related to fiery body formation)? 91. [ pra. ] bhagavan ! ekendriya- taijas zarIra prayogabandha kitane prakAra kA kahA gayA hai ? [u.] gautama ! isa prakAra isa abhilApa dvArA, jaise- (prajJApanAsUtra ke ikkIsaveM) avagAhanAsaMsthAnapada meM bheda kahe haiM, vaise yahA~ bhI yAvat paryAptaM - sarvArthasiddha- anuttaraupapAtika kalpAtIta-vaimAnikadeva - paMcendriya- taijaszarIra-prayogabandha aura aparyApta-sarvArthasiddha-anuttaraupapAtika kalpAtIta- vaimAnikadeva-paMceMdriya - taijaszarIra-prayogabandha; yahA~ taka kahanA caahie| 91. [Q.] Bhante ! Of how many types is this Ekendriya-taijas-shariraprayoga-bandh (bondage related to one-sensed fiery body formation)? [Ans.] Gautam ! In answer quote the types from Avagahanasamsthaan-pad (the twenty first chapter of Prajnapana Sutra ) ... and so on up to Paryapt-sarvarthsiddha-anuttaraupapatik-kalpateet vaimanik-panchendriya-taijas-sharira-prayoga-bandh (bondage related to fiery body formation of fully developed five-sensed divine beings of Paryapt-sarvarthsiddha-anuttaraupapatik celestial vehicles beyond the 5 Kalps ) and Aparyapt-sarvarthsiddha-anuttaraupapatik-kalpateet vaimanik-panchendriya-taijas-sharira-prayoga-bandh (bondage related to fiery body formation of underdeveloped five-sensed divine beings of Paryapt-sarvarthsiddha-anuttaraupapatik celestial vehicles beyond the Kalps ). bhagavatI sUtra (3) (246) L Bhagavati Sutra (3) -65955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55555559552 phaphaphaphaphaphaphapha y

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| $$$$$$$5555555555555555$$$$$$$$$$$ 92. [pra. ] teyAsarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? __ [u. ] goyamA ! vIriyasajogasaddavvayAe jAva AuyaM vA paDucca teyAsarIrappayoganAmAe kammassa ma udaeNaM teyaasriirppyogbNdhe| ___92. [pra. ] bhagavan ! taijaszarIra-prayogabandha kisa karma ke udaya se hotA hai ? [u. ] gautama ! savIryatA, sayogatA aura sadrvyatA, yAvat AyuSya ke nimitta se. tathA + taijaszarIra-prayoga-nAmakarma ke udaya se taijaszarIra-prayogabandha hotA hai| 92. (Q.) Bhante ! What karma is responsible for Taijas-shariraprayoga-bandh (bondage related to fiery body formation) ? [Ans.) Gautam ! Depending upon available potency (saviryata), available intent of activity (sayogata) and available matter particles (saddravyata), and based on causative parameters like karma, ... and so on up to ... life-span (ayushya), the Taijas-sharira-prayoga-bandh (bondage related to fiery body formation) takes place through fruition (udaya) of Taijas-sharira-prayoga-naam-karma (karma responsible for $ fiery body formation). ___ 93. [pra. ] teyAsarIrappayogabaMdhe NaM bhaMte ! kiM desabaMdhe savvabaMdhe ? __ [u. ] goyamA ! desabaMdhe, no svvbNdhe| 93. [pra. ] bhagavan ! taijaszarIra-prayogabandha kyA dezabandha hotA hai, athavA sarvabandha hotA hai ? __ [u. ] gautama ! dezabandha hotA hai, sarvabandha nahIM hotaa| $i 93. [Q.] Bhante ! Is Taijas-sharira-prayoga-bandh (bondage related to fiery body formation) a bondage of a part (desh-bandh) or that of the whole (sarva-bandh)? 4i (Ans.) Gautam ! It is only bondage of a part (desh-bandh) and not that of the whole (sarva-bandh). 94. [pra. ] teyAsarIrappayogabaMdhe NaM bhaMte ! kAlao kevaciraM hoi ? [u. ] goyamA ! duvihe paNNatte, taM jahA- aNAIe vA apajjavasie, aNAIe vA spjjvsie| 94. [pra. ] bhagavan ! taijaszarIra-prayogabandha kAlataH kitane kAla taka rahatA hai ? Wan [u. ] gautama ! taijaszarIra-prayogabandha (kAlataH) do prakAra kA kahA gayA hai| vaha isa prakAra+ (1) anAdi-aparyavasita, aura (2) anaadi-spryvsit|| 94. (Q.) Bhante ! In terms of time, how long does Taijas-shariraOM prayoga-bandh (bondage related to fiery body formation) last ? aSTama zataka : navama uddezaka (247) Eighth Shatak: Ninth Lesson

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5555555)))))))))))3 Wan 5555555555Wan 555555555555555555555555555 (Ans.) Gautam ! In terms of time Taijas-sharira-prayoga-bandh (bondage related to fiery body formation) is said to be of two types-- (1) anaadi-aparyavasit (without a beginning and without an end) and (2) anaadi-saparyavasit (without a beginning and with an end). 95. [pra. ] teyAsarIrappayogabaMdhaMtaraM NaM bhaMte ! kAlao kevacciraM hoi ? [u. ] goyamA ! aNAIyassa apajjavasiyassa natthi aMtaraM, aNAIyassa sapajjavasiyassa natthi aNtrN| 95. [pra. ] bhagavan ! taijaszarIra-prayogabandha kA antara, kAlataH kitane kAla kA hotA hai| [u. ] gautama ! (isake kAlataH do prakAroM meM se) na to anAdi-aparyavasita taijasazarIra-prayogabandha kA antara hai aura na hI anAdi saparyavasita taijaszarIra-prayogabandha kA antara hai| 95. [Q.] What is the intervening period between one bondage and the next in case of the fiery body (taijas sharira)? [Ans.] Gautam ! This intervening period does not exist in Taijas___sharira-prayoga-bandh. either of anaadi-aparyavasit type or anaadisaparyavasit type. 96. [pra. ] eesi NaM bhaMte ! jIvANaM teyAsarIrassa desabaMdhagANaM abaMdhagANa ya kayare kayarehito jAva visesAhiyA vA ? [u. ] goyamA ! savvatthovA jIvA teyAsarIrassa abaMdhagA, desabaMdhagA annNtgunnaa| 96. [pra. ] bhagavan ! taijaszarIra ke ina dezabandhaka aura abandhaka jIvoM meM kauna, kisase kama, OM bahuta, tulya athavA vizeSAdhika haiM ? [u. ] gautama ! taijaszarIra ke abandhaka (siddha) jIva sabase thor3e haiM, unase dezabandhaka (sarva saMsArI) jIva anantaguNe haiN| 96. (Q.) Bhante ! Of these beings with bondage related to fiery (Taijassharira-bandh) which are comparatively less, more, equal and much more-those with bondage of a part (desh-bandhak) or those with nobondage (abandhak) at all ? [Ans.] Gautam ! Minimum are those with no bondage at all and infinite times more than these are those with bondage of a part (deshbandh). vivecana : taijasazarIra-prayogabandha kA svarUpa-jasazarIra anAdi hai, isalie isakA sarvabandha nahIM hotaa| taijaszarIra-prayogabandha abhavya-jIvoM ke anAdi-aparyavasita (antarahita) hotA hai, jabaki bhavya jIvoM ke anAdi-saparyavasita (sAnta) hotA hai| taijaszarIra sarva saMsArI jIvoM ko sadaiva rahatA hai, isalie taijasazarIra-prayogabandha kA antara nahIM hotaa| taijaszarIra ke abandhaka kevala siddha jIva hI hote haiM, zeSa sabhI saMsArI jIva isake dezabandhaka haiM, isa dRSTi se sabase alpa isake abandhaka batalAe gaye haiM, unase ananta aWan Wan 5555555555555555 | bhagavatI sUtra (3) (248) Bhagavati Sutra (3)

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phaphaphaphaphaphaphaphaphapha Wan Wan Wan ***************************tmimimimimimiE dezabandhaka isalie batAye gaye haiM ki zeSa samasta saMsArI jIva siddha jIvoM se anantaguNe haiM / - ( vRtti, patrAMka 410) taijasa zarIra, prayoga baMdha, savIryatA, sayogatA, sadravyatA inake pramAdarUpa kAraNa se karma, yoga, bhava aura Ayu kI apekSA aura tejas zarIra nAma karma ke udaya se hotA hai| Elaboration--Taijas-sharira-prayoga-bandh -- Existence of fiery body phra is without a beginning therefore there is no bondage of the whole in its case. Taijas-sharira-prayoga-bandh (bondage related to fiery body phra formation) is without a beginning and without an end in case of living Wan beings not destined to be liberated (abhavya) and without a beginning and with an end in case of living beings destined to be liberated (bhavya). As this bondage is ever existent in all worldly beings there is no intervening period with respect to this bondage. Only Siddhas are those with no-bondage (abandhak) and all the remaining living beings are with bondage of a part (desh-bandhak ). As the number of living beings is infinite times more than the liberated souls it is said that minimum are those with no bondage at all and infinite times more than these are those with bondage of a part. (Vritti, leaf 410 ) kArmaNazarIra- prayogabandha ke bheda-prabheda kA nirUpaNa TYPES OF KARMAN SHARIRA PRAYOGA-BANDH 5 97. [pra. ] kammAsarIppayogabaMdhe NaM bhaMte ! kativihe paNNatte ? [ u.] goyamA ! aTThavihe paNNatte, taM jahA - nANAvaraNijjakammAsarIrappayogabaMdhe jAva aMtarAiyakammAsarIrappayogabaMdhe / 97. [ pra. ] bhagavan ! kArmaNazarIra- prayogabandha kitane prakAra kA kahA gayA hai ? [ u. ] gautama ! vaha ATha prakAra kA kahA gayA hai| vaha isa prakAra hai - jJAnAvaraNIya kArmaNazarIraprayogabandha, yAvat-antarAya- kArmaNazarIra-prayogabandha | 97. [Q.] Bhante ! Of how many types is this Karman-sharira-prayogabandh (bondage related to karmic body formation)? (249) pipimimimimimimimimimimimimimi**************mimimimillli Wan Eighth Shatak: Ninth Lesson 5555555 Wan phaphaphaphaphaphaphaphaphaphaphaphapha Wan [Ans.] Gautam ! It is of eight types-Jnanavaraniya-karman-shariraprayoga-bandh (bondage related to knowledge obscuring karmic body formation) and so on up to ... Antaraya-karman sharira-prayoga- 5 bandh (bondage related to power hindering karmic body formation). ATha prakAra ke karmabandha ke kAraNa CAUSES OF BONDAGE OF EIGHT TYPES OF KARMAS Wan 98. [pra. ] NANAvaraNijjakammAsarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? [u. ] goyamA ! nANapaDiNIyayAe NANaNiNhavaNayAe NANaMtarAeNaM NANappadoseNaM NANaccAsAdaNAe NANavisaMvAdaNAjogeNaM NANAvaraNijjakammAsarIrappayoganAmAe kammassa udaeNaM NANAvaraNijjakammAsarIrappayogabaMdhe / aSTama zataka navama uddezaka Wan Wan Wan Wan Wan Wan Wan Wan Wan

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Udhamaka))5555555555555555555 OM 98. [pra. ] bhagavan ! jJAnAvaraNIya-kArmaNazarIra-prayogabandha kisa karma ke udaya se hotA hai ? 1 [u. ] gautama ! 1. jJAna kI pratyanIkatA (viparItatA yA virodha) karane se, 2. jJAna kA nihnava Wan (apalApa) karane se, 3. jJAna meM antarAya dene se, 4. jJAna se pradveSa karane (jJAna ke doSa nikAlane) se, 5. jJAna kI atyanta AzAtanA karane se, 6. jJAna ke visaMvAdana-yoga se, tathA 7. jJAnAvaraNIya-- kArmaNazarIra-prayoga-nAmakarma ke udaya se jJAnAvaraNIya kArmaNazarIra-prayogabandha hotA hai| 98. IQ.1 Bhante ! What karma is responsible for Jnanavaraniyakarman-sharira-prayoga-bandh (bondage related to knowledge obscuring karmic body formation)? (Ans.) Gautam ! Jnanavaraniya-karman-sharira-prayoga-bandh (bondage related to knowledge obscuring karmic body formation) is acquired through (1) antagonism for knowledge (jnana), (2) misuse of i knowledge, (3) obstructing knowledge, (4) showing contempt for knowledge, (5) distorting knowledge and (6) imparting wrong knowledge as well as through fruition (udaya) of Jnanavaraniya-karman-shariraprayoga-naam-karma (karma responsible for knowledge obscuring karmic body formation). ma 99. [pra. ] darisaNAvaraNijjakammAsarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? Wan [u. ] goyamA ! daMsaNapaDiNIyayAe evaM jahA NANAvaraNijjaM, navaraM 'dasaNa' nAma ghettatvaM jAva daMsaNavisaMvAdaNAjogeNaM darisaNAvaraNijjakammAsarIrappayoganAmAe kammassa udaeNaM jAva ppogbNdhe| 99. [pra. ] bhagavan ! darzanAvaraNIya kArmaNazarIra prayogabandha kisa karma ke udaya se hotA hai ? ma [u. ] gautama ! darzana kI pratyanIkatA se, ityAdi jisa prakAra jJAnAvaraNIya-kArmaNazarIra+ prayogabandha ke kAraNa kahe gaye haiM, usI prakAra darzanAvaraNIya-kArmaNazarIra-prayogabandha ke bhI kAraNa jAnane caahie| vizeSa antara itanA hI hai ki yahA~ ('jJAna' ke sthAna meM) 'darzana' zabda kahanA cAhie; Wan yAvat- 'darzana-visaMvAdana-yoga se, tathA darzanAvaraNIya-kArmaNazarIra-prayoga-nAmakarma ke udaya se darzanAvaraNIya-kArmaNazarIra-prayogabandha hotA hai'; yahA~ taka kahanA caahie| 99. (Q.) Bhante ! What karma is responsible for Darshanavaraniyarman-sharira-prayoga-bandh (bondage related to perception/faith obscuring karmic body formation) ? i [Ans.] Gautam ! Darshanavaraniya-karman-sharira-prayoga-bandh (bondage related to perception/faith obscuring karmic body formation) is acquired through (1) antagonism for perception/faith (darshan) ... and so on repeating what has been said with regard to knowledge and replacing in knowledge with perception/faith up to ... imparting wrong perception/ Wan 55555555555555555555555555555555555555555555))) | bhagavatI sUtra (3) (250) Bhagavati Sutra (3) phra ka ))) )) ) ) ))) ))) ) )

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kucumi*t*******************tmillltlllttttt 5 faith as well as through fruition (udaya) of Darshanavaraniya-karman Wan 5 sharira-prayoga-naam-karma (karma responsible for perception / faith obscuring karmic body formation). 100. [ pra. ] sAyAveyaNijjakammAsarIrappayogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? [u. ] goyamA ! pANANukaMpayAe bhUyANukaMpayAe, evaM jahA sattamasae dussamA - u ( chaTTu ) desae jAva apariyAvaNayAe (sa. 7, u. 6, su. 24) sAyAveyaNijjakammAsarIrappayoganAmAe kammassa udaeNaM sAyAveyaNijjakammA jAva pyogbNdhe| hai, [ u. ] gautama ! prANiyoM para anukampA karane se, bhUtoM (cAra sthAvara jIvoM) para anukampA karane se ityAdi, jisa prakAra (bhagavatIsUtra ke ) sAtaveM zataka ke duHSama nAmaka chaThe uddezaka (sUtra 24 ) meM kahA usI prakAra yahA~ bhI, yAvat prANoM, bhUtoM, jIvoM aura sattvoM ko paritApa utpanna na karane se sAtAvedanIya karmazarIra- prayoga - nAmakarma ke udaya se sAtAvedanIya- karmazarIra-prayogabandha hotA hai, taka kahanA cAhie / 100. [Q.] Bhante ! What karma is responsible for Satavedaniya - karman-sharira-prayoga-bandh (bondage related to experiencing karmic body formation)? [Ans.] Gautam ! Satavedaniya-karman-sharira-prayoga-bandh (bondage related to pleasure experiencing karmic body formation) is acquired through being compassionate to one-sensed beings (praanis), being compassionate to four types of immobile beings (bhoots), etc. as mentioned in Duhsham, the sixth lesson of the seventh Shatak (of Bhagavati Sutra) up to through not causing torment to Praan (two, three, and four sensed beings), Bhoot (plant-bodied beings), Jiva (five sensed beings or animals, humans, gods and hell beings), and Sattva pha (earth-bodied beings, water-bodied beings, fire-bodied beings, and airbodied beings), as well as through fruition ( udaya) of Satavedaniya - karman-sharira-prayoga-naam-karma (karma responsible for pleasure experiencing karmic body formation). 55555 100. [ pra. ] bhagavan ! sAtAvedanIya karmazarIra - prayogabandha kisa karma ke udaya se hotA hai ? Wan 101. [ pra. ] assAyAveyaNijja0 pucchA / [u. ] goyamA ! paradukkhaNayAe parasoyaNayAe jahA sattamasae dussamA - u ( chaTTu ) ddesae jAva pariyAvaNayAe ( sa. 7, u. 6, su. 28) assAyAveyaNijjakammA jAva pyogbNdhe| aSTama zataka navama uddezaka 101. [ pra. ] bhagavan ! asAtAvedanIya kArmaNazarIra - prayogabandha kisa karma ke udaya se hotA hai ? phra tathA [ u. ] gautama ! dUsare jIvoM ko duHkha pahu~cAne se, unheM zoka utpanna karane se ityAdi; jisa prakAra Eighth Shatak: Ninth Lesson yahA~ (251) pleasure * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59 Wan cu Wan Wan Wan Wan Wan 5 cu Wan Wan

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Wan tttmimimimimimimimimimimimimimimimimimimimimitmilllpuumimimimititi sAtaveM zataka ke duHSama nAma ke chaThe uddezaka meM kahA hai, usI prakAra yahA~ bhI, yAvat - unheM paritApa utpanna karane se tathA asAtAvedanIya karmazarIra-prayoga nAmakarma ke udaya se asAtAvedanIyakArmaNazarIra-prayogabandha hotA hai; yahA~ taka kahanA cAhie / 101. [Q.] Bhante ! What karma is responsible for Asatavedaniya - karman-sharira-prayoga-bandh (bondage related to experiencing karmic body formation)? [Ans.] Gautam ! Asatavedaniya-karman-sharira-prayoga-bandh (bondage related to displeasure experiencing karmic body formation) is acquired through causing pain to other living beings, causing grief to them etc. as mentioned in Duhsham, the sixth lesson of the seventh Shatak up to causing them torment, as well as through fruition (udaya) of Asatavedaniya-karman-sharira-prayoga-naam-karma (karma responsible for displeasure experiencing karmic body formation). 102. [ pra. ] mohaNijjakammAsarIrappayoga0 pucchA / [ u. ] goyamA ! tivvakohayAe tivvamANayAe tivvamAyAe tivbalobhAe tivvadaMsaNamohaNijjayAe tibyacarittamohaNijjayAe mohaNijjakammAsarIra0 jAva pyogbNdhe| 102. [ pra. ] bhagavan ! mohanIya karmazarIra-prayogabandha kisa karma ke udaya se hotA hai ? [ u. ] gautama ! tIvra krodha se tIvra mAna se, tIvra mAyA se, tIvra lobha se, tIvra darzanamohanIya ( mithyAtva) se aura tIvra cAritramohanIya ( yahA~ nokaSAya cAritramohanIya kA grahaNa abhipreta haiM) se tathA mohanIya kArmaNazarIra- prayoga - nAmakarma ke udaya se, mohanIya kArmaNazarIra-prayogabandha hotA hai / 102. [Q.] Bhante ! What karma is responsible for Mohaniya-karmansharira-prayoga-bandh (bondage related to deluding karmic body formation ) ? [Ans.] Gautam ! Mohaniya-karman-sharira-prayoga-bandh (bondage related to deluding karmic body formation) is acquired through intense anger, intense conceit, intense deceit, intense greed, intense unrighteousness (fruition of perception/faith deluding karma), intense misconduct (fruition of conduct deluding karma other than the said passions ), as well as through fruition ( udaya) of Mohaniya-karmansharira-prayoga-naam-karma (karma responsible for deluding karmic body formation). bhagavatI sUtra (3) displeasure (252) *********************************** Bhagavati Sutra ( 3 ) 255955 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 55 5 5 5 5 55595555 5552

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aphra Wan 103 . [ pra. ] neraiyAuyakammAsarIrappayogabaMdhe NaM bhaMte ! pucchA0 / [ u. ] goyamA ! mahAraMbhayA mahApariggahayAe paMciMdiyavaheNaM neraiyAuyakammAsarIrappayoganAmAe kammassa udaeNaM neraiyAuyakammAsarIra0 jAva pyogbNdhe| 103 . [ pra. ] bhagavan ! nairayikAyuSya-kArmaNazarIra - prayogabandha kisa karma ke udaya se hotA hai ? [ u. ] gautama ! mahArambha karane se, mahAparigraha se, paMcendriya jIvoM kA vadha karane se aura mA~sAhAra karane se, tathA nairayikAyuSya-kArmaNazarIra- prayoga - nAmakarma ke udaya se, nairayikAyuSya-kArmaNazarIra5 prayogabandha hotA hai / Wan phrafa 103. [Q.] Bhante ! What karma is responsible for Nairayik-ayushyakarman-sharira-prayoga-bandh (bondage related to infernal life-span determining karmic body formation)? Wan [Ans.] Gautam ! Nairayik-ayushya-karman sharira-prayoga-bandh 5 (bondage related to infernal life-span determining karmic body Wan formation) is acquired through indulgence in extreme sinful activities, extreme covetousness, killing five sensed living beings and eating meat, as well as through fruition (udaya) of Nairayik-ayushya-karman-sharira5 prayoga-naam-karma (harma responsible for Wan Wan infernal determining karmic body formation). 104. [ pra. ] tirikkhajoNiyAuyakammAsarIrappayoga0 pucchA / [ u. ] goyamA ! mAillayAe niDillayA aliyavayaNaM tirikkhajoNiyakammAsarIra jAva pyogbNdhe| kuNimAhAreNaM 104. [ pra. ] bhagavan ! tiryaMcayonika AyuSya-kArmaNazarIra-prayogabandha kisa karma ke udaya se hotA hai ? Wan [u.] gautama ! mAyA karane se, kUTa mAyA (mAyA ko chipAne hetu dUsarI gUr3ha mAyA) karane se, mithyA bolane se khoTA tola aura khoTA mApa karane se, tathA tiryaMcayonika - AyuSya- kArmaNazarIra-prayoga Wan nAmakarma ke udaya se tiryaMcayonika - AyuSya - kArmaNazarIra - prayogabandha hotA hai| phra 104. [Q.] Bhante ! What karma is responsible for Tiryanch-yonik Wan ayushya-karman-sharira-prayoga-bandh (bondage related to animal lifespan determining karmic body formation)? life-span (253) kUDatUla-kUDamANeNaM [Ans.] Gautam ! Tiryanch-yonik-ayushya-karman-sharira-prayogabandh (bondage related to animal life-span determining karmic body formation) is acquired through indulgence in deceit, greater deceit to hide simple deceit, telling lies, employing wrong weights and measures, aSTama zataka navama uddezaka Eighth Shatak: Ninth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphapha 295 59595555 5 5 55 5 5 595555555955555 5 5 5 5 59555555595959595959552

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55555555555555555555555555555555555 as well as through fruition (udaya) of Tiryanch-yonik-ayushya-karmansharira-prayoga-naam-karma (karma responsible for animal life-span determining karmic body formation). 105. [pra. ] maNussaAuyakammAsarIra0 pucchaa| [u. ] goyamA ! pagaibhaddayAe pagaiviNIyayAe sANukkosayAe amacchariyayAe maNussAuyakammA0 jAva pyogbNdhe| 105. [pra. ] bhagavan ! manuSyAyuSya-kArmaNazarIra-prayogabandha kisa karma ke udaya se hotA hai ? Wan [u. ] gautama ! prakRti kI bhadratA se, prakRti kI vinItatA (namratA) se, dayAlutA se, amatsarabhAva se tathA manuSyAyuSya-kArmaNazarIra-prayoga-nAmakarma ke udaya se, manuSyAyuSya-kArmaNazarIra-prayogabandha OM hotA hai| 105. [Q.] Bhante ! What karma is responsible for Manushya-ayushyakarman-sharira-prayoga-bandh (bondage related to human life-span determining karmic body formation) ? [Ans.] Gautam ! Manushya-ayushya-karman-sharira-prayoga-bandh (bondage related to human life-span determining karmic body formation) is acquired through nobility of nature, humbleness of nature, kindness, absence of jealousy, as well as through fruition (udaya) of Manushyaayushya-karman-sharira-prayoga-naam-karma (karma responsible for human life-span determining karmic body formation). 106. [pra. ] devAuyakammAsarIra0 pucchaa| [u. ] goyamA ! sarAgasaMjameNaM saMjamAsaMjameNaM bAlatavokammeNaM akAmanijjarAe devAuyakammAsarIra. jAva pyogbNdhe| 106. [pra. ] bhagavan ! devAyuSya-kArmaNazarIra-prayogabandha kisa karma ke udaya se hotA hai ? _[u. ] gautama ! sarAga-saMyama se, saMyamAsaMyama (dezavirati) se, bAla (ajJAnapUrvaka) tapasyA se tathA OM akAmanirjarA se evaM devAyuSya-kArmaNazarIra-prayoga-nAmakarma ke udaya se, devAyuSya-kArmaNazarIraprayogabandha hotA hai| 106. (Q.) Bhante ! What karma is responsible for Dev-ayushya$ karman-sharira-prayoga-bandh (bondage related to divine life-span determining karmic body formation) ? [Ans.] Gautam ! Dev-ayushya-karman-sharira-prayoga-bandh (bondage related to divine life-span determining karmic body formation is acquired through restraint with attachment, partial restraint, )))49555555555555555555558 4))))) bhagavatI sUtra (3) (254) Bhagavati Sutra (3) ) )))))))))))))))))))))))))) )

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********ttt********************* Ttttttttttttttttttttttttttttttttt 5 ka ka misguided penance, and involuntary shedding of karmas, as well as through fruition (udaya) of Dev-ayushya-karman-sharira-prayoga-naamkarma (karma responsible for divine life-span determining karmic body formation). 107. [ pra. ] subhanAmakammAsarIra0 pucchA / [ u. ] goyamA ! kAyaujjuyayAe bhAvujjuyayAe bhAsujjuyayAe avisaMvAyaNajogeNaM subhanAmakammAsarIra 0 jAva pyogbNdhe| 107. [ pra. ] bhagavan ! zubhanAma-kArmaNazarIra- prayogabaMdha kisa karma ke udaya se hotA hai ? [ u. ] gautama ! kAyA kI RjutA ( saralatA) se, bhAvoM kI RjutA se, bhASA kI RjutA ( saralatA) se tathA avisaMvAdana yoga se evaM zubhanAma - kArmaNazarIra - prayoga - nAmakarma ke udaya se zubhanAmakArmaNazarIra prayogabandha hotA hai / [Ans.] Gautam ! (bondage related to noble destiny and species determining karmic body formation) is acquired through simplicity of body (action), simplicity of thought, simplicity of speech (expression) and simplicity of behaviour, as well as through fruition (udaya) of Shubh-naam-karman-shariraprayoga-naam-karma (karma responsible for noble destiny and species determining karmic body formation). 107. [Q.] Bhante ! What karma is responsible for Shubh-naam- 5 karman-sharira-prayoga-bandh (bondage related to noble destiny and species determining karmic body formation)? Shubh-naam-karman-sharira-prayoga-bandh 108. [ pra. ] asubhanAmakammAsarIra0 pucchA / [u.] goyamA ! kAya aNujjuyayAe bhAvaaNujjuyayAe bhAsaaNujjuyayAe visaMvAyaNAjogeNaM ka asubhanAmakammA0 jAva payogabaMdhe / 108. [ pra. ] bhagavan ! azubhanAma-kArmaNazarIra-prayogabandha kisa karma ke udaya se hotA hai ? [u. ] gautama ! kAyA kI vakratA se, bhAvoM kI vakratA se, bhASA kI vakratA (anRjutA) se tathA se evaM azubhanAma - kArmaNazarIra-prayoga - nAmakarma ke azubhanAma - kArmaNazarIra - prayogabandha hotA hai / visaMvAdana - yoga udaya 108. [Q.] Bhante ! What karma is responsible for Ashubh-naamkarman-sharira-prayoga-bandh (bondage related to ignoble destiny and species determining karmic body formation)? [Ans.] Gautam 1 Ashubh-naam-karman-sharira-prayoga-bandh fi (bondage related to ignoble destiny and species determining karmic body 5 aSTama zataka : navama uddezaka (255) tmimimimimitimittmimimimimittmimimimimimimimimimimimitmillli Eighth Shatak: Ninth Lesson 2555555555 5 5 5 5 5 55555775 55 5 5 5 5 5 5 Wan

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85555555555555555555555555555555555558 # formation) is acquired through perversity of body (action), perversity of thought, perversity of speech (expression) and perversity of behaviour, as Wan well as through fruition (udaya) of Ashubh-naam-karman-sharira prayoga-naam-karma (karma responsible for ignoble destiny and species determining karmic body formation). 109. [pra. ] uccAgoyakammAsarIra0 pucchaa| [u. ] goyamA ! jAtiamadeNaM kulaamadeNaM balaamadeNaM rUvaamadeNaM tavaamadeNaM suyaamadeNaM lAbhaamadeNaM issariyaamadeNaM uccAgoyakammAsarIra0 jAva pyogbNdhe| 109. [pra. ] bhagavan ! ucca gotra-kArmaNazarIra-prayogabandha kisa karma ke udaya se hotA hai ? 3 [u. ] gautama ! jAtimada na karane se, kulamada na karane se, balamada na karane se, rUpamada na karane se, + tapomada na karane se, zrutamada (jJAna kA mada) na karane se, lAbhamada na karane se aura aizvaryamada na karane se OM tathA ucca gotra-kArmaNazarIraprayoga-nAmakarma ke udaya se ucca gotra-kArmaNazarIra-prayogabandha hotA hai| $ 109. (Q.) Bhante ! What karma is responsible for Uchcha-gotra- $i karman-sharira-prayoga-bandh (bondage related to high caste determining karmic body formation)? [Ans.] Gautam ! Uchcha-gotra-karman-sharira-prayoga-bandh (bondage related to high caste determining karmic body formation) is 4i acquired through absence of pride of caste, pride of family, pride of 5 power, pride of appearance, pride of austerities, pride of knowledge, pride of gains, and pride of affluence, as well as through fruition (udaya) of Uchcha-gotra-karman-sharira-prayoga-naam-karma (karma 5 responsible for high caste determining karmic body formation). 110. [pra. ] nIyAgoyakammAsarIra0 pucchaa| [u. ] goyamA ! jAtimadeNaM kulamadeNaM balamadeNaM jAva issariyamadeNaM NIyAgoyakammAsarIra0 jAva pyogbNdhe| 110. [pra. ] bhagavan ! nIca gotra kArmaNazarIra-prayogabandha kisa karma ke udaya se hotA hai ? / [u. ] gautama ! jAtimada karane se, kulamada karane se, balamada karane se, rUpamada karane se, tapomada fa karane se, zrutamada karane se, lAbhamada karane se aura aizvaryamada karane se tathA nIca gotra-kArmaNazarIraOM prayoga-nAmakarma ke udaya se nIca gotra-kArmaNazarIra-prayogabandha hotA hai|| 110. (Q.) Bhante ! What karma is responsible for Neech-gotra-karmansharira-prayoga-bandh (bondage related to low caste determining karmic body formation) ? 85955555555555555555555555555555555555555999999 bhagavatI sUtra (3) (256) Bhagavati Sutra (3) Tian Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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1555555 i [Ans.] Gautam ! Neech-gotra-karman-sharira-prayoga-bandh of (bondage related to low caste determining karmic body formation) is acquired due to pride of caste, pride of family, pride of power, pride appearance, pride of austerities, pride of knowledge, pride of gains, and 5 pride of affluence, as well as through fruition (udaya) of Neech-gotrakarman-sharira-prayoga-naam-karma (karma responsible for low caste determining karmic body formation). Wan [ u. ] gautama ! vaha dezabandha hai, sarvabandha nahIM hai| 112. [Q. 1] Bhante ! Is Jnanavaraniya-karman sharira-prayoga-bandh (bondage related to knowledge obscuring karmic body formation) a bondage of a part (desh-bandh) or that of the whole (sarva-bandh)? 111. [ pra. ] aMtarAiyakammAsarIra0 pucchA / [u.] goyamA ! dANaMtarAeNaM lAbhaMtarAeNaM bhogaMtarAeNaM uvabhogaMtarAeNaM vIriyaMtarAeNaM aMtarAiyakammAsarIrappayoganAmAe kammassa udaeNaM aMtarAiyakammAsarIrappayogabaMdhe / 111. [ pra. ] antarAya- kArmaNazarIra-prayogabandha kisa karma ke udaya se hotA hai ? [ u. ] gautama ! dAnAntarAya se, lAbhAntarAya se, bhogAntarAya se, upabhogAntarAya se aura vIryAntarAya se, tathA antarAya- kArmaNazarIra - prayoga - nAmakarma ke udaya se antarAya-kArmaNazarIra- 5 prayogabandha hotA hai| Wan [Ans.] Gautam ! It is only a bondage of a part (desh-bandh) and not that of the whole (sarva-bandh). aSTama zataka : navama uddezaka 2 55 5 5 5 5 5 555 5555 55559555555595555555 5 555 55555555 5 2 11. [Q.] Bhante ! What karma is responsible for Antaraya-karman- 5 sharira-prayoga-bandh (bondage related to power hindering karmic body Wan formation ) ? ( 257 ) Wan [Ans.] Gautam ! Antaraya-karman-sharira-prayoga-bandh (bondage 5 related to power hindering karmic body formation) is acquired due to acts of obstructing charity to others, gains of others, enjoyments of others, extended enjoyments of others, and potency of others, as well as through fruition ( udaya ) of Antaraya-karman sharira-prayoga-naam- 5 karma (karma responsible for power hindering karmic body formation). 112. [ pra. 1 ] NANAvaraNijjakammAsarIrappayogabaMdhe NaM bhaMte! kiM desabaMdhe savvabaMdhe ? [ u. ] goyamA ! desabaMdhe, No svvbNdhe| 112. [pra. 1 ] bhagavan ! jJAnAvaraNIya - kArmaNazarIra-prayogabandha kyA dezabandha athavA sarvabandha hai ? Eighth Shatak: Ninth Lesson Wan phra phaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan phra Wan Wan Wan Wan Wan Wan Wan

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5 5 555555555555555555555 # [2] evaM jAva aNtraaiykmmaasriirppogbNdhe| [2] isI prakAra yAvat antarAya-kArmaNazarIra-prayogabandha taka jAnanA caahie| [2] The same is true for other aforesaid types of karmic bondage up to Antaraya-karman-sharira-prayoga-bandh (bondage related to power hindering karmic body formation) 113. [pra. ] NANAvaraNijjakammAsarIrappayogabaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? hai [u. ] goyamA ! NANAvaraNijjakammAsarIrappayogabaMdhe duvihe paNNatte, taM jahA-aNAIe sapajjavasie, aNAIe apajjavasie vA, evaM jahA teyagasarIrasaMciTThaNA thev| 113. [pra. ] bhagavan ! jJAnAvaraNIya-kArmaNazarIra-prayogabandha kAlataH kitane kAla taka rahatA hai ? 9 [u. ] gautama ! jJAnAvaraNIya-kArmaNazarIra-prayogabandha (kAla kI apekSA se) do prakAra kA kahA gayA hai| yathA-anAdi-saparyavasita aura anaadi-apryvsit| jisa prakAra taijaszarIra prayogabandha kA OM sthitikAla (sUtra 94 meM) kahA hai, usI prakAra yahA~ bhI kahanA caahie| 113. (Q.) Bhante ! In terms of time, how long does Jnanavaraniyakarman-sharira-prayoga-bandh (bondage related to knowledge si obscuring karmic body formation) last ? [Ans.] Gautam ! In terms of time Jnanavaraniya-karman-shariraprayoga-bandh (bondage related to knowledge obscuring karmic body 15 formation) is said to be of two types--(1) anaadi-aparyavasit (without a 4 beginning and without an end) and (2) anaadi-saparyavasit (without a beginning and with an end). What has been said about lasting period of Taijas-sharira-prayoga-bandh (aphorism 94) should be repeated here. 114. evaM jAva aNtraaiykmmss| 114. isI prakAra yAvat-antarAyakarma-(kArmaNazarIra-prayogabandha ke sthitikAla) taka kahanA 5 caahie| 114. The same is true for other aforesaid types of karmic bondage up Wan to Antaraya-karman-sharira-prayoga-bandh (bondage related to power $i hindering karmic body formation). OM 115. [pra. ] NANAvaraNijjakammAsarIrappayogabaMdhaMtaraM NaM bhaMte ! kAlao kevacciraM hoi ? [u. ] goyamA aNAIyassa0 evaM jahA teyagasarIrassa aMtaraM thev| 116. evaM jAva aNtraaiyss| bhagavatI sUtra (3) (258) Bhagavati Sutra (3) Tu Pian %%%%%%%%%%%%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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ma 115. [pra. ] bhagavan ! jJAnAvaraNIya-kArmaNazarIra-prayogabandha kA antara kitane kAla kA ke Wan hotA hai? ke [u. ] gautama ! (jJAnAvaraNIya-kArmaNazarIra-prayogabandha ke kAlataH) anAdi-aparyavasita aura ke anAdi saparyavasita (ina donoM rUpoM) kA antara nahIM hotaa| jisa prakAra taijaszarIra-prayogabandha ke OM antara ke viSaya meM kahA gayA thA, usI prakAra yahA~ bhI kahanA caahie| 116. isI prakAra yAvat-antarAya-kArmaNazarIra-prayogabandha ke antara taka samajhanA caahie| Wan 115. [Q.] What is the intervening period between one bondage and the next in case of the Jnanavaraniya-karman-sharira (knowledge obscuring karmic body)? [Ans.) Gautam ! This intervening period does not exist in # Jnanavaraniya-karman-sharira-prayoga-bandh (bondage related to 45 knowledge obscuring karmic body formation), either of anaadi aparyavasit type or anaadi-saparyavasit type. What has been said about intervening period with regard to Taijas-sharira-prayoga-bandh (aphorism 94) should be repeated here. 116. The same is true for other aforesaid types of karmic bondage up to Antaraya-karman-sharira-prayoga-bandh (bondage related to power hindering karmic body formation). 117. [pra. ] eesi NaM bhaMte ! jIvANaM nANAvaraNijjassa desabaMdhagANaM, abaMdhagANa ya kayare kayarehito. ? [u. ] jAva appAbahugaM jahA teygss| 117. [pra. ] bhagavan ! jJAnAvaraNIya-kArmaNazarIra ke ina dezabandhaka aura abandhaka jIvoM meM kauna kisase alpa, bahuta, tulya athavA vizeSAdhika haiM ? [u. ] gautama ! jisa prakAra taijaszarIra-prayogabaMdha ke dezabandhakoM evaM abandhakoM ke alpa-bahutva ke viSaya meM kahA hai, usI prakAra yahA~ bhI kahanA caahie| 17. [Q.] Bhante ! Of these beings with bondage related to knowledge obscuring karmic body (Jnanavaraniya-karman-sharira-bandh) which are comparatively less, more, equal and much more--those with bondage Wan of a part (desh-bandhak) or those with no-bondage (abandhak) at all ? [Ans.] Gautam ! Repeat here what has been stated about comparative numbers of those with bondage of a part (desh-bandh) and those with no bondage (abandhak) in context of Taijas-sharira-prayoga-bandh. | aSTama zataka : navama uddezaka (259) Eighth Shatak : Ninth Lesson 65555555555555555555555 94555555555555999998

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2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5552 aphra 118. evaM AuyavajjaM jAva aMtarAiyassa / 118. isI prakAra AyuSya ko chor3akara yAvat antarAya - kArmaNazarIra - prayogabaMdha ke dezabandhakoM aura abandhakoM ke alpa- bahutva ke viSaya meM kahanA caahie| 118. Except for life-span ( ayushya), the aforesaid is true for all up to those with bondage of a part (desh-bandh) and those with no bondage (abandhak) in context of Antaraya-karman-sharira-prayogabandh (bondage related to power hindering karmic body formation). 119. [ pra. ] Auyassa pucchA / [ u. ] goyamA ! savvatthovA jIvA Auyassa kammassa desabaMdhagA, abaMdhagA saMkhejjaguNA / 119. [ pra. ] bhagavan ! AyuSya-kArmaNazarIra - prayogabaMdha ke dezabandhaka aura abandhaka jIvoM meM kauna kisase kama, adhika, tulya yA vizeSAdhika haiM ? [u. ] gautama ! AyuSyakarma ke dezabandhaka jIva sabase thor3e haiM, unase abandhaka jIva saMkhyAtaguNe haiN| 119. [Q.] Bhante ! Of these beings with bondage related to life-span determining karmic body formation (Ayushya-karman-sharira-bandh) which are comparatively less, more, equal and much more-those with bondage of a part (desh-bandhak) or those with no-bondage (abandhak) at all ? [Ans.] Gautam ! Of these minimum are those with bondage of a part (desh-bandhak) and countable times more than these are those with nobondage (abandhak) at all. vivecana : kArmaNazarIra - prayogabandha : svarUpa, bheda evaM kAraNa- ATha prakAra ke karmoM ke piNDa ko kArmaNazarIra kahate haiM / jJAnAvaraNIya kArmaNazarIra-prayogabandha Adi AThoM ke ve hI kAraNa batAye haiM jo una-una karmoM ke kAraNa haiN| jaise - jJAnAvaraNIya ke 6 kAraNa haiM, ve hI jJAnAvaraNIya kArmaNazarIra-prayogabandha ke haiN| isI prakAra anyatra bhI samajha lenA caahie| sabhI ke kAraNa mUla sUtra meM batAye jA cuke haiN| - (vistAra ke lie dekheM bhagavatIsUtra, bhAga 2, pRSTha 395) beings Elaboration-Karman-sharira-prayoga-bandh-the lump aggregate of eight types of karma particles is called karman sharira (karmic body). The causes of acquiring the said types of bondage including Jnanavaraniya-karman-sharira-prayoga-bandh (bondage related to knowledge obscuring karmic body formation) are the same that are the sources of respective karmas. For example there are six sources of Jnanavaraniya-Karma and the same six are the causes of bondage related to knowledge obscuring karmic body formation. The same is true in all other cases. All these have been stated in the original text. (For more details see Bhagavati Sutra, part-2, p. 395 ) bhagavatI sUtra (3) phra (260) or Bhagavati Sutra (3) - 5 5 55 5 5 5 5 5 5 5 5 5 55595 55 5 5 5 5 5 5 559 5555955 5955 559555 5952

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phra ktittmimimimimimimimimimimittmimimimimimimimimimimimimilllilllik bandhaka - abandhaka kI carcA ACQUISITION AND NON-ACQUISITION OF BONDAGE 120. [ pra. 1 ] jassa NaM bhaMte ! orAliyasarIrassa savvabaMdhe se NaM bhaMte ! veuvviyasarIrassa kiM baMdha, abaMdha ? [ u. ] goyamA ! no baMdhae, abaMdhae / [pra. 2] AhAragasarIrassa kiM baMdhae, abaMdhae ? [ u. ] goyamA ! no baMdhae, abaMdhae / [pra. 3 ] teyAsarIrassa kiM baMdhae, abaMdhae ? [ u. ] goyamA ! baMdhae, no abaMdhae / [pra.4 ] jai baMdhae kiM desabaMdhae, savvabaMdhae ? [ u. ] goyamA ! desabaMdhae, no savvabaMdhae / [pra. 5 ] kammAsarIrassa kiM baMdhae abaMdhae ? [ u. ] jaheva teyagassa jAva desabaMdhae, no savvabaMdhae / 120. [ pra. 1 ] bhagavan ! jisa jIva ke audArikazarIra kA sarvabandha hai, kyA vaha jIva vaikriyazarIra kA bandhaka hai yA abandhaka ? [ u. ] gautama ! vaha bandhaka nahIM, abandhaka hai / [pra. 2 ] bhagavan ! (jisa jIva ke audArikazarIra kA sarvabandha hai) kyA vaha jIva AhArakazarIra kA bandhaka hai yA abandhaka ? [ u. ] gautama ! vaha bandhaka nahIM, abandhaka hai / [pra. 3 ] bhagavan ! jisa jIva ke audArika zarIra kA sarvabandha hai, kyA vaha jIva taijaszarIra kA bandhaka hai yA abandhaka ? [ u. ] gautama ! vaha bandhaka hai, abandhaka nahIM / [pra. 4 ] bhagavan ! yadi vaha taijaszarIra kA bandhaka hai, to kyA vaha dezabandhaka hai yA sarvabandhaka ? [ u. ] gautama ! vaha dezabandhaka hai, sarvabandhaka nahIM / [pra.5 ] bhagavan ! audArikazarIra kA sarvabandhaka jIva kArmaNazarIra kA bandhaka hai yA abandhaka ? [u. ] gautama ! jaise taijaszarIra ke viSaya meM kahA hai, vaise yahA~ bhI, yAvat dezabandhaka hai, 5 sarvabandhaka nahIM, yahA~ taka kahanA cAhie / 5 phra 5 120. [Q. 1] Bhante ! A living being (soul) who has acquired bondage of the whole (sarva-bandh) of gross physical body (audarik sharira); does aSTama zataka navama uddezaka Eighth Shatak: Ninth Lesson (261) tmi*tmimimimimitmimimimimimimimimimimimimimimimimimimimimimimilllilllillli phra 5 phra Wan

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05555555555555555555555555555555555555555555555550, 555555555555555555555555555555 he or does he not acquire the bondage of transmutable body (vaikriya sharira)? [Ans.] He does not acquire that bondage; he remains free of this bondage. [Q. 2] Bhante! (A soul who has acquired bondage of the whole of gross physical body) Does he or does he not acquire the bondage of telemigratory body (aharak sharira)? [Ans.] He does not acquire that bondage; he remains free of this bondage. [Q. 3] Bhante! (A soul who has acquired bondage of the whole of gross physical body) Does he or does he not acquire the bondage of fiery body (taijas sharira)? [Ans.] He acquires that bondage; he does not remain free of this bondage. [Q. 5] Bhante! (A soul who has acquired bondage of the whole of gross physical body) Does he or does he not acquire the bondage of karmic body (karman sharira)? [Q. 4] Bhante! If he acquires the bondage of fiery body, does he acquire the bondage of the whole (sarva-bandh) or a part (desh-bandh)? [Ans.] He acquires the bondage of a part (desh-bandh), and not of the Wan whole (sarva-bandh). [Ans.] What has been said with regard to fiery body should be repeated here and so on up to... He acquires the bondage of a part (desh-bandh), and not of the whole (sarva-bandh). 121. [ pra. ] jassa NaM bhaMte ! orAliyasarIrassa desabaMdhe se NaM bhaMte ! veuvviyasarIrassa kiM baMdhae, abaMdhae ? [u.] gautama ! vaha bandhaka nahIM, abandhaka hai / 121. [Q.] Bhante ! A living being (soul) who has acquired bondage of a part (desh-bandh) of gross physical body (audarik sharira); does he or does he not acquire the bondage of transmutable body (vaikriya sharira)? bhagavatI sUtra (3) Bhagavati Sutra (3) ( 262 ) 55555555555555555555555 5555555555555555555555555555555555555555555@ Wan [ u. ] goyamA ! no baMdhae, abaMdhae / 121. [ pra. ] bhagavan ! jisa jIva ke audArikazarIra kA dezabandha hai, bhagavan ! kyA vaha 5 vaikriyazarIra kA bandhaka hai yA abandhaka ? Wan Wan Wan Wan Wan Wan Wan

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1.5hhhhhhhhhhTing Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFF Fi [Ans.] He does not acquire that bondage; he remains free of this bondage. 122. evaM jaheva savvabaMdheNaM bhaNiyaM taheva desabaMdheNa vi bhANiyavvaM jAva kmmgss| __ 122. jisa prakAra sarvabandhaka ke viSaya meM (uparyukta) kathana kiyA, usI prakAra dezabandha ke viSaya meM bhI yAvat-kArmaNazarIra taka kahanA caahie| 122. The aforesaid statements about bondage of the whole should repeated here for bondage of a part ... and so on up to ... karmic body. 123. [pra. 1 ] jassa NaM bhaMte ! veubviyasarIrassa savvabaMdhe se NaM bhaMte ! orAliyasarIrassa kiM baMdhae, abaMdhae ? [u. ] goyamA ! no baMdhae, abNdhe| 123. [pra. 1 ] bhagavan ! jisa jIva ke vaikriyazarIra kA sarvabandha hai, kyA vaha audArikazarIra kA bandhaka hai yA abandhaka ? [u. ] gautama ! vaha bandhaka nahIM, abandhaka hai| 123. IQ. 1] Bhante ! A living being who has acquired bondage of transmutable body (vaikriya sharira) of the whole (sarva-bandh); does he or does he not acquire the bondage of gross physical body (audarik sharira)? 1 [Ans.] He does not acquire that bondage; he remains free of this bondage. [2] AhAragasarIrassa evaM cev| [ 2 ] isI prakAra AhArakazarIra ke viSaya meM kahanA caahie| 123. [2] The same is true for telemigratory body (aharak sharira). [3] teyagassa kammagassa ya jaheva orAlieNaM samaM bhaNiyaM taheva bhANiyavvaM jAva desabaMdhae, no svvbNdhe| ___ [3] taijas aura kArmaNazarIra ke viSaya meM jaise audArikazarIra ke sAtha kathana kiyA hai, vaisA hI kahanA cAhie, yAvat -vaha dezabandhaka hai, sarvabandhaka nahIM, yahA~ taka kahanA caahie| 123. [3] Fiery and karmic bodies follow the pattern of gross physical ___body ... and so on up to ... He acquires the bondage of a part (deshfi bandh), and not of the whole (sarva-bandh). 124. [pra. 1 ] jassa NaM bhaMte ! veubviyasarIrassa desabaMdhe se NaM bhaMte ! orAliyasarIrassa kiM ke baMdhae, abaMdhae ? B945555555555555555555555555555555555555555555553 | aSTama zataka : navama uddezaka (263) Eighth Shatak: Ninth Lesson

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Wan phra [ u. ] goyamA ! no baMdhae, abaMdhae / 124. [ pra. 1 ] bhagavan ! jisa jIva ke vaikriyazarIra kA dezabandha hai, kyA vaha audArikazarIra kA bandhaka hai, athavA abandhaka hai ? [ u.] gautama ! vaha bandhaka nahIM, abandhaka hai| 124. [Q. 1] Bhante ! A living being (soul) who has acquired bondage of 5 5 transmutable body (vaikriya sharira) of a part (desh-bandh); does he or does he not acquire the bondage of gross physical body (audarik 5 sharira ) ? Wan [Ans.] He does not acquire that bondage; he remains free of this 5 bondage. [ 2 ] evaM jaheva savvabaMdheNaM bhaNiyaM taheva desabaMdheNa vi bhANiyavvaM jAva kammagassa / [ 2 ] isI prakAra jaise vaikriyazarIra ke sarvabandha ke viSaya meM kahA gayA, vaise hI yahA~ bhI dezabandha ke viSaya meM yAvat kArmaNazarIra taka kahanA caahie| - [2] The aforesaid statements about bondage of the whole with regard to transmutable body should be repeated here for bondage of a part and so on up to ... karmic body. 125. [ pra. 1 ] jassa NaM bhaMte ! AhAragasarIrassa savvabaMdhe se NaM bhaMte ! orAliyasarIrassa kiM baMdhae, abaMdha ? [ u. ] goyamA ! no baMdhae, abaMdhae / 125. [ pra. 1 ] bhagavan ! jisa jIva ke AhArakazarIra kA sarvabandha hai, vaha jIva audArikazarIra kA bandhaka hai yA abandhaka ? [u. ] gautama ! vaha bandhaka nahIM hai, abandhaka hai| 125. [Q.1] Bhante ! A living being (soul) who has acquired bondage of telemigratory body (aharak sharira) of the whole (sarva-bandh); does he or does he not acquire the bondage of gross physical body (audarik sharira)? [Ans.] He does not acquire that bondage; he remain free of this bondage. [ 2 ] evaM veuvviyassa vi / [ 2 ] isI prakAra vaikriyazarIra ke viSaya meM kahanA cAhie / [2] The same is true for transmutable body (vaikriya sharira). bhagavatI sUtra ( 3 ) (264) Bhagavati Sutra ( 3 ) (c)S**************************tmilllkttinnn 55 5 5 5 5 5 5 5 5 555 55 55555555 5 5 5 5 5 555595555 55559555552

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan [ 3 ] teyA- kammANaM jaheva orAlieNaM samaM bhaNiyaM taheva bhANiyavvaM / [ 3 ] taijas aura kArmaNazarIra ke viSaya meM jaise audArikazarIra ke sAtha kahA, vaise yahA~ (AhArakazarIra ke sAtha) bhI kahanA cAhie / Wan [3] What has been stated about fiery and karmic bodies in context of gross physical body should be repeated here (with regard to 5 telemigratory body). f pha 5 126. [ pra. ] jassa NaM bhaMte AhArAgasarIrassa desabaMdhe se NaM bhaMte ! orAliyasarIrassa0 ? [ u. ] evaM jahA AhArAgasarIrassa savvabaMdheNaM bhaNiyaM tahA desabaMdheNa vi bhANiyavvaM jAva kammagassa / 126. [ pra. ] bhagavan ! jisa jIva ke AhArakazarIra kA dezabandha hai, vaha audArikazarIra kA bandhaka hai yA abandhaka ? phra Wan [u. ] gautama ! jisa prakAra AhArakazarIra ke sarvabandha ke viSaya meM kahA, usI prakAra usake 5 dezabandha ke viSaya meM bhI yAvat kArmaNazarIra taka kahanA caahie| Wan Wan 126. [Q.] Bhante ! A living being (soul) who has acquired bondage of 5 telemigratory body (aharak sharira) of a part (desh-bandh); does he or does he not acquire the bondage of gross physical body (audarik sharira)? [Ans.] The aforesaid statements about bondage of the whole with regard to transmutable body should be repeated here for bondage of a part ... and so on up to ... karmic body. Wan 127. [ pra. 1 ] jassa NaM bhaMte! teyAsarIrassa desabaMdhe se NaM bhaMte ! orAliyasarIrassa kiM baMdhae, abaMdhae ? [ u. ] gautama ! vaha bandhaka bhI hai, abandhaka bhI hai| 5 127. [Q. 1] Bhante ! A living being (soul) who has acquired bondage of f fiery body (taijas sharira) of a part (desh-bandh); does he or does he not acquire the bondage of gross physical body (audarik sharira)? [Ans.] He acquires that bondage; he remains free of this bondage as well. [pra. 2 ] jai baMdhae kiM desabaMdhae, savvabaMdhae ? [ u. ] goyamA ! desabaMdhae vA, savvabaMdhae vA / aSTama zataka : navama uddezaka [ u. ] goyamA ! baMdhae vA abaMdhae vA / 127. [ pra. 1 ] bhagavan ! jisa jIva ke taijaszarIra kA dezabandha hai, vaha audArikazarIra kA pha bandhaka hai yA abandhaka ? Wan ( 265 ) phaphaphaphaphaphaphaphapha Eighth Shatak: Ninth Lesson 555mimimimimimimimimimimimimimi******************* 595959595955 59595955 5 5 5 5 5 5 559555592

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ma ma OM [pra. 2 ] bhagavan ! yadi vaha audArikazarIra kA bandhaka hai, to vaha kyA dezabandhaka hai athavA sarvabandhaka hai? [u. ] gautama ! vaha dezabandhaka bhI hai, sarvabandhaka bhI hai| 127. [Q.2] Bhante ! If he acquires the bondage of gross physical body, does he acquire the bondage of the whole (sarva-bandh) or a part (deshbandh)? [Ans.] He acquires the bondage of a part (desh-bandh), as well as that of the whole (sarva-bandh). [pra. 3 ] veubviyasarIrassa kiM baMdhae, abaMdhae ? [u. ] evaM cev| [pra. 3 ] bhagavan ! taijaszarIra kA bandhaka jIva vaikriyazarIra kA bandhaka hai athavA abandhaka ? [u. ] gautama ! pUrvavaktavyAnusAra samajhanA caahie| 127. [Q. 3] Bhante ! A living being (soul) who has acquired bondage of fiery body (taijas sharira); does he or does he not acquire the bondage of transmutable body (vaikriya sharira)? [Q.] Gautam ! Same as aforesaid. [4] evaM AhAragasarIrassa vi| [4] isI prakAra AhArakazarIra ke viSaya meM bhI jAnanA caahie| 127. [Q.4] The same is true for telemigratory body. [pra. 5 ] kammagasarIrassa kiM baMdhae, abaMdhae ? [u. ] goyamA ! baMdhae, no abNdhe| [pra. 5 ] bhagavan ! taijaszarIra kA bandhaka jIva kArmaNazarIra kA bandhaka hai yA abandhaka ? [ u. ] gautama ! vaha bandhaka hai, abandhaka nhiiN| 127. [Q.5] Bhante ! A living being (soul) who has acquired bondage of fiery body (taijas sharira); does he or does he not acquire the bondage of karmic body (karman sharira)? ____ [Ans.] He acquires that bondage; he does not remain free of this bondage. [pra. 6 ] jai baMdhae kiM desabaMdhae, savvabaMdhae ? [u. ] goyamA ! desabaMdhae, no svvbNdhe| EFF FF FF $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting bhagavatI sUtra (3) (266) Bhagavati Sutra (3)

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54444 444 44 45 46 46 46 46 LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LEC LE LE LE Le ve ktimitk********************tmilll******** [pra. 6 ] bhagavan ! yadi vaha kArmaNazarIra kA bandhaka hai to dezabandhaka hai yA sarvabandhaka ? [ u. ] gautama ! vaha dezabandhaka hai, sarvabandhaka nahIM / 127. [Q. 6] Bhante ! If he acquires the bondage of karmic body (karman sharira), does he acquire the bondage of the whole (sarvabandh) or a part (desh-bandh)? [Ans.] He acquires the bondage of a part (desh-bandh), and not that of the whole (sarva-bandh). 128. [ pra. ] jassa NaM bhaMte ! kammagasarIrassa desabaMdhae se NaM bhaMte ! orAliyasarIrassa ? [ u. ] jahA teyagassa vattavvayA bhaNiyA tahA kammagassa vi bhANiyavvA jAva teyAsarIrassa jAva sabaMdha, no savvabaMdhae / 128. [ pra. ] bhagavan ! jisa jIva ke kArmaNazarIra kA dezabandha hai, vaha audArikazarIra kA bandhaka hai yA abandhaka ? [u. ] gautama ! jisa prakAra taijaszarIra kI vaktavyatA kahI hai, usI prakAra kArmaNazarIra kI bhI, yAvat- 'taijaszarIra' taka yAvat-dezabandhaka hai, sarvabandhaka nahIM, yahA~ taka kahanA cAhie / 128. [Q. 1] Bhante ! A living being (soul) who has acquired bondage of karmic body (karman sharira) of a part (desh-bandh); does he or does he not acquire the bondage of gross physical body (audarik sharira)? [Ans.] What has been stated about fiery body should be repeated here with regard to karmic body and so on up to He acquires that bondage, he does not remain free of this bondage. taijaskArmaNazarIra kA dezabandhaka audArikazarIra kA bandhaka aura abandhaka kaise - tejaszarIra aura kArmaNazarIra kA dezabandhaka jIva audArikazarIra kA bandhaka bhI hotA hai, abandhaka bhI, isakA kAraNa yaha hai ki vigrahagati meM vaha abandhaka hotA hai tathA vaikriya meM ho yA AhAraka meM, taba bhI vaha audArikazarIra kA abandhaka hI rahatA hai 5 aura zeSa samaya meM bandhaka hotA hai / utpatti ke prathama samaya meM vaha sarvabandhaka hotA hai, jabaki dvitIya Adi samayoM meM vaha dezabandhaka ho jAtA hai| - (vRtti, patrAMka 423) *** Elaboration-Bondage and non-bondage in five types of bodies-The bondage of gross physical and transmutable bodies can not be acquired at the same time. In the same way that of gross physical and aSTama zataka : navama uddezaka (267) mimimimimi***************ti***mitmi******** 2 95 95 95 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 59 vivecana : pA~ca zarIroM meM paraspara bandhaka - abandhaka - audArika aura vaikriya, ina do zarIroM kA paraspara eka sAtha bandha nahIM hotA, isI prakAra audArika aura AhArakazarIra kA bhI eka sAtha bandha nahIM hotA / ataeva pha audArikazarIrabandhaka jIva vaikriya aura AhAraka kA abandhaka hotA hai, kintu taijas aura kArmaNazarIra kA 55 audArikazarIra ke sAtha kabhI viraha nahIM hotA / isIlie vaha inakA dezabandhaka hotA hai| ina donoM zarIroM kA sarvabandha to kabhI hotA hI nahIM / Wan Wan Wan Wan Wan phra mimimimitttttttti Eighth Shatak: Ninth Lesson Wan Wan

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555555555555555555555555555555555558 4 telemigratory bodies too cannot be acquired at the same time. Therefore 4 a living being (soul) acquiring the bondage of gross physical body does $ not acquire bondage of transmutable and telemigratory bodies. On the other hand fiery and karmic bodies are never separated from gross physical bodies. Therefore there is bondage of a part of these two types of bodies. The bondage of these two bodies is never that of the whole. Why a living being acquiring bondage of a part of fiery and karmic bodies may and may not acquire bondage of gross physical body ? The explanation for this is that the living being (soul) does not acquire this 1 bondage when he undergoes oblique movement (vigraha gati) at the time $1 of rebirth. He also does not acquire bondage of gross physical body while he is in transmutable or telemigratory body. At all other times he acquires bondage. At the first Samaya of birth he acquires bondage of the whole and at the second and following Samayas he acquires bondage of a part. deza-sarvabandhakoM evaM abandhakoM kA alpabahutva COMPARATIVE NUMBERS 129. [pra. ] eesi NaM bhaMte ! jIvANaM orAliya-veubbiya-AhAraga-teyA-kammAsarIragANaM desabaMdhagANaM savvabaMdhagANaM abaMdhagANa ya kayare kayarehiMto jAva visesAhiyA vA ? ma [u. ] goyamA ! savvatthovA jIvA AhAragasarIrassa savvabaMdhagA 1 / tassa ceva desabaMdhagA saMkhejjaguNA OM 2 / veubviyasarIrassa sababaMdhagA asaMkhejjaguNA 3 / tassa ceva desabaMdhagA asaMkhejjaguNA 4 / teyA-kammagANaM duNha vi tullA abaMdhagA aNaMtaguNA 5 / orAliyasarIrassa savvabaMdhagA aNaMtaguNA 6 / tassa ceva abaMdhagA visesAhiyA 7 / tassa ceva desabaMdhagA asaMkhejjaguNA 8 / teyA-kammagANaM desabaMdhagA visesAhiyA 9 / 9 veubviyasarIrassa abaMdhagA visesAhiyA 10 / AhAragasarIrassa abaMdhagA visesAhiyA 11 / sevaM bhaMte ! sevaM bhaMte ! tti| // aTThamasae : navamo uddesao smtto|| 129. [pra. ] bhagavan ! ina audArika, vaikriya, AhAraka, taijasa aura kArmaNazarIra ke dezabandhaka, sarvabandhaka aura abandhaka jIvoM meM kauna kinase kama, adhika, tulya athavA vizeSAdhika haiM ? _ [u. ] gautama ! (1) sabase thor3e AhArakazarIra ke sarvabandhaka jIva haiM, (2) unase usI ke (AhArakazarIra) ke dezabandhaka jIva saMkhyAtaguNe haiM, (3) unase vaikriyazarIra ke sarvabandhaka U asaMkhyAtaguNe haiM, (4) unase vaikriyazarIra ke dezabandhaka jIva asaMkhyAtaguNe haiM, (5) unase taijas aura U + kArmaNa, ina donoM zarIroM ke abandhaka jIva anantaguNe haiM, ye donoM paraspara tulya haiM, (6) unase 5 F audArikazarIra ke sarvabandhaka jIva anantaguNe haiM, (7) unase audArikazarIra ke abandhaka jIva OM vizeSAdhika haiM, (8) unase usI (audArikazarIra) ke dezabandhaka asaMkhyAtaguNe haiM, (9) unase taijas // 84555555555555555555555555555555555))))))))))) bhagavatI sUtra (3) (268) Bhagavati Sutra (3) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 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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55555555555555555555555555 F 6 aura kArmaNazarIra ke dezabandhaka jIva vizeSAdhika haiM, (10) unase vaikriyazarIra ke abandhaka jIva 5 vizeSAdhika haiM, aura (99) unase AhArakazarIra ke abandhaka jIva vizeSAdhika haiM / F Fi F F 129. [Q.] Bhante! Of these beings with bondage related to gross physical (audarik sharira), transmutable body (vaikriya sharira), Fi telemigratory body (aharak sharira), fiery body (taijas sharira), karmic body (karman sharira), which are comparatively less, more, equal and much more those with bondage of a part (desh-bandhak), those bondage of the whole (sarva-bandh) and those with no-bondage (abandhak) at all? F with F F F F F F F 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara gautama svAmI yAvat vicaraNa karate haiM / F F F [Ans.] Gautam ! (1) Of these, minimum are those with bondage of the whole (sarva bandhak) of telemigratory body (aharak sharira); (2) countable times more than these are those with bondage of a part (deshbandhak) of the same (telemigratory body); (3) countable times more than these are those with bondage of the whole (sarva bandhak) of transmutable body (vaikriya sharira); (4) countable times more than these are those with bondage of a part (desh-bandhak) of transmutable body (vaikriya sharira); (5) infinite times more than these are those without bondage of fiery body (taijas sharira) and karmic body (karman sharira), which are equal to each other; (6) infinite times more than these are those with bondage of the whole (sarva bandhak) of gross physical (audarik sharira); (7) much more than these are those without bondage of gross physical (audarik sharira); (8) innumerable times more than these are those with bondage of a part (desh-bandhak) of gross physical (audarik sharira); (9) much more than these are those with bondage of a part (desh-bandhak) of fiery body (taijas sharira) and karmic body (karman sharira); (10) much more than these are those F F F F without bondage of transmutable body (vaikriya sharira); and (11) much more than these are those without bondage of telemigratory body F (aharak sharira). F F "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. Fi F vivecana : alpabahutva kA kAraNa - ( 9 ) AhArakazarIra caudahapUrvadhara muni vizeSa prayojana hone para hI F AhArakazarIra dhAraNa karate haiN| phira sarvabandha kA kAla bhI sirpha eka samaya kA hai, ataeva AhArakazarIra ke sarvabandhaka sabase alpa haiM / (2) unase AhArakazarIra ke dezabandhaka saMkhyAtaguNe F aSTama zataka : navama uddezaka (269) kyoMki dezabandha kA kAla 15555555555555555 Eighth Shatak: Ninth Lesson Wan | 55 55 5 5 55 5 5 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 555959595 5 5 2 Wan Wan Wan cu Wan Wan 45 Wan Wan 555

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OM antarmuhUrta hai| (3) unase vaikriyazarIra ke sarvabandhaka asaMkhyAtaguNe haiM, kyoMki AhArakazarIradhArI jIvoM se OM vaikriyazarIrI asaMkhyAtaguNe adhika haiN| (4) unase vaikriyazarIradhArI dezabandhaka jIva asaMkhyAtaguNe adhika haiM, kyoMki sarvabandha se dezabandha kA kAla aMkhyAtaguNA hai| athavA pratipadyamAna sarvabandhaka hote haiM, aura pUrvapratipanna dezabandhaka; ataH pratipadyamAna kI apekSA pUrvapratipanna asaMkhyAtaguNe haiN| (5) unase taijasa aura kArmaNazarIra ke Wan abandhaka anantaguNe haiM, kyoMki ina donoM zarIroM ke abandhaka siddha bhagavAna haiM, jo vanaspatikAyika jIvoM ke ke sivAya zeSa sarva saMsArI jIvoM se anantaguNe haiN| (6) unase audArikazarIra ke sarvabandhaka jIva anantaguNe haiM, kyoMki vanaspatikAyika jIva bhI audArikazarIradhAriyoM meM haiN| (7) unase audArikazarIra ke abandhaka jIva hai isalie vizeSAdhika haiM. ki vigrahagatisamApapannaka jIva tathA siddha jIva sarvabandhakoM se bahuta haiN| (8) unase Wan audArikazarIra ke dezabandhaka asaMkhyAtaguNe haiM, kyoMki vigrahagati ke kAla kI apekSA dezabandhaka kA kAla asaMkhyAtaguNA hai| (9) unase taijas-kArmaNazarIra ke dezabandhaka vizeSAdhika haiM, kyoMki sAre saMsArI jIva taijas aura kArmaNazarIra ke dezabandhaka hote haiN| inameM vigrahagati samApapannaka, audArika sarvabandhaka aura vaikriyAdi-bandhaka jIva bhI A jAte haiN| ataH audArika dezabandhakoM se ye vizeSAdhika batAye gaye haiN| (10) unase vaikriyazarIra ke abandhaka jIva vizeSAdhika haiM, kyoMki vaikriyazarIra ke bandhaka prAyaH deva aura nAraka haiN| zeSa sabhI saMsArI jIva aura siddha bhagavAna vaikriya ke abandhaka hI haiM, isa apekSA se ve taijasAdi dezabandhakoM se vizeSAdhika batAye gaye hai| (11) unase AhArakazarIra ke abandhaka vizeSAdhika haiM, kyoMki vaikriya to deva-- OM nArakoM ke bhI hotA hai, kintu AhArakazarIra sirpha caturdaza pUrvadhara muniyoM ke hotA hai| isa apekSA se ke AhArakazarIra ke abandhaka vizeSAdhika kahe gaye haiN| -(vRtti, patrAMka 414) // aSTama zataka : navama uddezaka samApta // Elaboration-Reasons for comparative numbers-(1) Only accomplished ascetics having knowledge of fourteen Purvas (subtle canon) create telemigratory body (aharak sharira) and that too for some special purpose. Moreover, this bondage of the whole lasts only for one Samaya. Thus the number of those with bondage of the whole (sarva bandhak) of telemigratory body is minimum. (2) Countable times more than these are those with bondage of a part (desh-bandhak) of 4 telemigratory body because this bondage lasts for one Antarmuhurt. (3) $i Countable times more than these are those with bondage of the whole (sarva bandhak) of transmutable body (vaikriya sharira) because the total number of living beings with transmutable body is countable times more than those with telemigratory body. (4) Innumerable times more than these are those with bondage of a part (desh-bandhak) of i transmutable body (vaikriya sharira) because the bondage of a part lasts for a period innumerable times more than the lasting period of the bondage of the whole; also, bondage of the whole is acquired by those who commence bonding, whereas bondage of a part is acquired by those i who have passed the point of this commencement and the number of 4 | bhagavatI sUtra (3) (270) Bhagavati Sutra (3) B )) ) ) )) )) ) ))))

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44 445 44 45 46 45 446 45 44 45 46 47 455 456 457 454 455 454545454545454545 latter is innumerable times more than that of the former. (5) Infinite 5 times more than these are those without bondage of fiery body (taijas 41 sharira) and karmic body (karman sharira), which are equal to each other; this is because only Siddhas (liberated souls) are without these two types of bondage and except for plant-bodied beings they are infinite times more than all other worldly beings. (6) Infinite times more than these are those with bondage of the whole (sarva bandhak) of gross physical (audarik sharira); this is because plant-bodied beings are also among those with gross physical body. (7) Much more than these are those without bondage of gross physical (audarik sharira); this is because the number of souls with oblique movement and the liberated ones is much more than those with bondage of the whole. (8) Innumerable times more than these are those with bondage of a part (desh-bandhak) of gross physical (audarik sharira); this is because the lasting period of bondage of a part is innumerable times more than that of oblique movement. (9) Much more than these are those with bondage of a part (desh-bandhak) of fiery body (taijas sharira) and karmic body (karman sharira); this is because all the worldly beings acquire bondage of a part (desh-bandhak) of fiery body (taijas sharira) and karmic body. These also include the souls that have undergone oblique movement, those who acquire bondage of the whole of gross physical body, transmutable body etc. (10) Much more than these are those without bondage of transmutable body (vaikriya sharira); this is because generally divine and infernal beings acquire this bondage. Almost all the remaining worldly beings, including liberated souls, do not acquire this 55 bondage. (11) Much more than these are those without bondage of telemigratory body (aharak sharira); this is because the preceding bondage of transmutable body is acquired by divine and infernal beings also and this bondage is acquired only by ascetics with knowledge of fourteen Purvas. (Vritti, leaf 414) * END OF THE NINTH LESSON OF THE EIGHTH CHAPTER 1545454545454545454545454545454545454545454545454545454545454545454545454545454545454545454545 aSTama zataka : navama uddezaka ( 271 ) Eighth Shatak : Ninth Lesson Yin Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%B

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dasamo uddesao : ArAhaNA' aSTama zataka : dazama uddezaka : 'ArAdhanA' EIGHTH SHATAK (Chapter Eight) : TENTH LESSON: ARAADHANA (SPIRITUAL ENDEAVOUR) zruta-zIla kI ArAdhanA-virAdhanA SPIRITUAL ENDEAVOUR OF ARIGHTEOUS ASCETIC 1. rAyagihe nagare jAva evaM vayAsI 1. rAjagRha nagara meM yAvat gautama svAmI ne isa prakAra pUchAOM 1. In Rajagriha and so on up to... (Gautam Swami) submitted as : $ follows, + 2. [pra. ] annautthiyA NaM bhaMte ! evamAikkhaMti jAva evaM parUveMti-evaM khalu sIla seyaM 1, suyaM seyaM 2, suyaM seyaM sIla seyaM 3, se kahameyaM bhaMte ! evaM ? [u. ] goyamA ! ja NaM te anautthiyA evamAikkhaMti jAva je te evamAhaMsu micchA te evamAhaMsu, ahaM * puNa goyamA ! evamAikkhAmi jAva parUvemi-evaM khalu mae cattAri purisajAyA paNNattA, taM jahA-sIlasaMpanne NAmaM ege, No suyasaMpanne 1 / suyasaMpanne nAmaM ege, no sIlasaMpanne 2 / ege sIlasaMpanne vi suyasaMpanne vi 3 / ege No sIlasaMpanne no suyasaMpanne 4 / (1) tattha NaM je se paDhame purisajAe se NaM purise sIlavaM, asuyavaM, uvarae, aviNNAyadhamme, esa NaM goyamA ! mae purise desArAhae pnnnntte| (2) tattha NaM je se docce purisajAe se NaM purise asIlavaM, suyavaM, aNuvarae, viNNAyadhamme, esa NaM goyamA ! mae purise desavirAhae pnnnntte| ma (3) tattha NaM je se tacce purisajAe se NaM purise sIlavaM, suyavaM, uvarae, viNNAyadhamme, esa NaM OM goyamA ! mae purise savvArAhae pnnnntte| (4) tattha NaM je se cautthe purisajAe se NaM purise asIlavaM, asuyavaM, aNuvarae, aviNNAyadhamme esa OM gaM goyamA ! mae purise savvavirAhae pnnnntte| 2. [pra.] bhagavan ! anyatIrthika isa prakAra kahate haiM, yAvat prarUpaNA karate haiM-(1) zIla hI / zreyaskara hai; (2) zruta hI zreyaskara hai, (3) (zIlanirapekSa hI) zruta zreyaskara hai, athavA (zrutanirapekSa hI) OM zIla zreyaskara hai; ataH he bhagavan ! yaha kisa prakAra sambhava hai ? phphphph||4||||||||5555559555555555555555EETELELETEER Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%%%Bu Bu EEEEEE | bhagavatI sUtra (3) (272) Bhagavati Sutra (3) 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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hhfTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F5F5555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 35555555Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555 * [u. ] gautama ! anyatIrthika jo isa prakAra kahate haiM, yAvat unhoMne jo aisA kahA hai vaha mithyA ka kahA hai| gautama ! maiM isa prakAra kahatA hU~, yAvat prarUpaNA karatA huuN| maiMne cAra prakAra ke puruSa kahe haiN| ve / isa prakAra haiM (1) eka vyakti zIla-sampanna hai, kintu zruta-sampanna nahIM hai| (2) eka vyakti zruta-sampanna hai, kintu zIla-sampanna nahIM hai| (3) eka vyakti zIla-sampanna bhI hai aura zruta-sampanna bhI hai| (4) eka vyakti na zIla-sampanna hai aura na zruta-sampanna hai| (1) inameM se jo prathama prakAra kA puruSa hai, vaha zIlavAn hai, parantu zrutavAn nhiiN| vaha (pApAdi se) + uparata (nivRtta) hai, kintu dharma ko vizeSa rUpa se nahIM jaantaa| he gautama ! isa puruSa ko maiMne deza ArAdhaka (AMzika ArAdhaka) kahA hai| ma (2) inameM se jo dUsarA puruSa hai, vaha puruSa zIlavAn nahIM, parantu zrutavAn hai| vaha pApAdi se + (anivRtta) hai, parantu dharma ko vizeSa rUpa se jAnatA hai| he gautama ! isa puruSa ko maiMne deza-virAdhaka (AMzika virAdhaka) kahA hai| + (3) inameM se jo tRtIya puruSa hai, vaha puruSa zIlavAn bhI hai aura zrutavAn bhI hai| vaha (pApAdi se) uparata hai aura dharma kA bhI vijJAtA hai| he gautama ! isa puruSa ko maiMne sarva-ArAdhaka kahA hai| (4) inameM se jo cauthA puruSa hai, vaha na to zIlavAn hai aura na zrutavAn hai| vaha (pApAdi se ) anuparata hai, dharma kA bhI vijJAtA nahIM hai| gautama ! isa puruSaM ko maiMne sarva-virAdhaka kahA hai| fa 2. [Q.] Bhante ! People of other faiths (anyatirthik) or heretics say (akhyanti) ... and so on up to... propagate (prarupayanti) that-(1) Right conduct (sheel) alone is beneficial; (2) the canon (shrut) alone is beneficial; (3) either the canon (independent of right conduct) is beneficial or right conduct (independent of the canon) is beneficial. + Bhante ! How far is this correct. (Ans.] Gautam ! What the heretics say ... and so on up to... propagate is false. Gautam ! What I say ... and so on up to... propagate (in this regard) is that there are four kinds of people as follows (1) One is endowed with right conduct (sheel) but not with the canon. (2) One is endowed with the canon but not with right conduct. (3) One is endowed with right conduct as well as the canon. (4) One is endowed neither with right conduct nor with the canon. (1) First of these is endowed with right conduct (sheel) but not with the canon. He refrains from indulgence in sinful activities but is not fully 35555555555555555555555555555555555555555555558 | aSTama zataka : dazama uddezaka (273) Eighth Shatak : Tenth Lesson

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8555555555555555555555555555555555555555555555555558 $$$$Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu conversant with the right code of conduct. Gautam ! I call such person a 4 desh-araadhak (partially steadfast spiritual aspirant). (2) Second of these is not endowed with right conduct but knows the canon. He does not refrain from indulgence in sinful activities but is fully conversant with the right code of conduct. Gautam ! I call such person a desh-viraadhak (partially faltering spiritual aspirant). (3) Third of these is endowed with right conduct as well as the canon. He is free of indulgence in sinful activities and is also fully conversant with the right code of conduct. Gautam ! I call such person a sarvaaraadhak (fully steadfast spiritual aspirant). (4) Fourth of these is endowed neither with right conduct nor with the canon. He is neither free of indulgence in sinful activities nor fully conversant with the right code of conduct. Gautam ! I call such person a Wan sarva-viraadhak (fully faltering spiritual aspirant). vivecana : zruta aura zIla kI ArAdhanA evaM virAdhanA kI dRSTi se bhagavAna dvArA anyatIrthika mata nirAkaraNapUrvaka svasiddhAntaprarUpaNa-prastuta dvitIya sUtra meM anyatIrthikoM kI zruta-zIla sambandhI ekAnta mAnyatA kA nirAkaraNa + karate hue bhagavAna dvArA pratipAdita zruta-zIla kI ArAdhanA-virAdhanA-sambandhI caturbhaMgI rUpa svasiddhAnta pra prastuta kiyA gayA hai| Wan anyatIrthikoM kI zruta-zIlasambandhI mithyA mAnyatAe~-(1) kucha anyatIrthika yoM mAnate haiM ki zIla arthAt + kriyA mAtra hI zreyaskara hai. zruta arthAt jJAna se koI prayojana nhiiN| (2) kucha anyatIrthikoM kA kahanA hai ki jJAna (zruta) hI zreyaskara hai| jJAna se hI abhISTa artha kI siddhi hotI hai, kriyA se nhiiN| jJAnarahita kriyAvAn puruSa ko abhISTa phalasiddhi ke darzana nahIM hote| (3) kitane hI anyatIrthika paraspara nirapekSa zrata aura zIla ko OM zreyaskara mAnate haiN| unakA kahanA hai ki jJAna kriyArahita bhI phaladAyaka hai, kyoMki kriyA usameM gauNa rUpa se rahatI hai, athavA kriyA jJAnarahita ho to bhI phaladAyinI hai, kyoMki usameM jJAna gauNa rUpa se rahatA hai| ina donoM 5 meM se koI bhI eka, puruSa kI pavitratA kA kAraNa hai| + prathama ke donoM mata ekAnta hone se mithyA haiM, kyoMki zruta aura zIla donoM pRthak-pRthak yA gauNa mukhya na rahakara samudita rUpa meM sAtha-sAtha rahane para hI mokSaphaladAyaka hote haiN| isa sambandha meM vRttikAra ne do dRSTAnta diye haiM-(1) jaise ratha ke donoM pahiyoM ke eka sAtha jur3ane para hI ratha calatA hai, tathA (2) andhA aura paMgu donoM milakara hI abhISTa nagara meM praviSTa ho sakate haiM saMjogasiddhIi phalaM vayaMti, na ha egacakkeNa raho pyaai| aMdho ya paMga ya vaNe samiccA, te saMpattA nagaraM paviTThA / / ataH zruta aura zIla donoM ke eka sAtha samAyoga ko hI abhISTa phaladAyaka mAnate haiN| zruta-zIla kI caturbhaMgI kA Azaya- (1) prathama bhaMga kA svAmI zIla-sampanna hai, zruta-sampanna nahIM, usakA Azaya yaha hai ki svabuddhi se hI pApoM se nivRtta huA hai| usane dharma ko vizeSa rUpa nahIM jaanaa| isa bhaMga kA bhagavatI sUtra (3) (274) Bhagavati Sutra (3)

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455 456 457 455454545454545454545 05454555555555454545555555555555555555555550 Wan svAmI mithyAdRSTi nahIM, kintu samyagdRSTi hai| (2) dUsare bhaMga kA svAmI zIla-sampanna nahIM, kintu zruta-sampanna hai, Wan vaha pApAdi se anivRtta hai, kintu dharma kA vizeSa jJAtA hai| isalie use yahA~ dezavirAdhaka kahA gayA hai| kyoMki vaha jJAna darzana-cAritrarUpa ratnatraya jo mokSamArga hai, usameM se tRtIya bhAgarUpa cAritra kI ArAdhanA nahIM karatA hai| isa bhaMga kA svAmI aviratisamyagdRSTi hai| (3) tRtIya bhaMga kA svAmI zIla-sampanna bhI hai aura zruta-sampanna bhii| vaha uparata hai tathA dharma kA bhI viziSTa jJAtA hai| ataH vaha sarvArAdhaka hai| (4) caturtha bhaMga kA svAmI zIla aura zruta donoM se rahita hai ! vaha dharma kA vijJAtA bhI nahIM; aura na hI samyakcAritra kI ArAdhanA kara sakatA 4 guity Traucht FARTECH HA TE FORTETO FU TULI - (qfa, zic 896) Elaboration Refuting the heretics and establishing the canon and right conduct Here aphorism-2 presents Bhagavan Mahavir's doctrine 4 of steadfast and faltering practice (araadhana and viraadhana) of the canon (shrut) and right conduct (sheel) propagated after refuting the 4 dogmatic belief of heretics regarding the canonical knowledge and conduct. The wrong belief of heretics-(1) Some heretics believe that action (sheel or right conduct) alone is beneficial; there is no importance of knowledge (shrut or the canon). (2) Some other heretics say that knowledge (shrut) alone is beneficial. It is through knowledge alone, and not action, that desired goal is attained. In absence of knowledge a 4 person does not attain the desired goal through action. (3) Many other 41 heretics believe that mutually independent knowledge and conduct both i are beneficial. They say that knowledge without action is also fruitful because inherent to it is a minor part of action. The same is true for 4 action without knowledge because inherent to it is a minor part of 4 knowledge. Any one of these can be the instrument of purity of an 45 individual. The first two statements are wrong because they are absolutistic. 45 Moreover, knowledge and action separately or in major-minor combinations cannot lead to liberation. They lead to liberation only when they are complete and together. In this context the commentator (author of the Vritti) has given two examples--(1) A chariot is capable of movement only when it has two wheels together. (2) When together, a 4 blind person and a lame person can reach their destination. Therefore, it is only the perfect combination of knowledge (shrut) and action (sheel) that gives the desired results. The meaning of the four alternative combinations of shrut and sheel-(1) The first one is endowed with right conduct (sheel) but not 454 455 454 | aSTama zataka : dazama uddezaka ( 275 ) Eighth Shatak : Tenth Lesson 244 445 446 447 444444444444444444444

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0555555555555555555555555555555555555555 2555 5 5 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 5552 with the canon. He is free of indulgence in sinful activities of his own 45 accord. He has not fully studied and understood religion or the right code of conduct. He is righteous (samyagdrishti) and not unrighteous (mithyadrishti). (2) The second one is not endowed with right conduct but knows the canon. He is not free of indulgence in sinful activities but has enough knowledge of the canon. That is why he is called a deshviraadhak (partially faltering spiritual aspirant). This is because out of the three branches of the spiritual path (jnana-darshan-chaaritra or knowledge-faith-conduct) he does not follow the third branch. He is righteous but with attachment (avirat-samyagdrishti). (3) The third one is endowed with right conduct as well as the canon. He is free of indulgence in sinful activities and is also fully conversant with the right code of conduct. Therefore he is a sarva-araadhak (fully steadfast spiritual aspirant). (4) The fourth one is endowed neither with right conduct nor with the canon. He is neither conversant with religion nor capable of following the right code of conduct. He goes against the threefold path of liberation, and so he is said to be a sarva-viraadhak (fully faltering spiritual aspirant). (Vritti, leaf 418) jJAna-darzana- cAritra kI ArAdhanA kA phala FRUITS OF THE PATH OF JNANA-DARSHN-CHAARITRA 3. [ pra. ] kativihA NaM bhaMte ! ArAhaNA paNNattA ? [u. ] goyamA ! tivihA ArAhaNA paNNattA, taM jahA- nANArAhaNA daMsaNArAhaNA carittArAhaNA / 3 . [ pra. ] bhagavan ! ArAdhanA kitane prakAra kI kahI gaI hai ? [ u. ] gautama ! ArAdhanA tIna prakAra kI kahI gaI hai - ( 1 ) jJAnArAdhanA, (2) darzanArAdhanA, aura (3) cAritrArAdhanA / 3. [Q.] Bhante! Of how many types is spiritual endeavour (araadhana)? [Ans.] Gautam ! Spiritual endeavour (araadhana) is said to be of three types (1) Jnana-araadhana (practice of right knowledge), (2) Darshan-araadhana (practice of right perception/faith), Chaaritra-araadhana (practice of right conduct). and (3) 4. [ pra. ] NANArAhaNA NaM bhaMte ! kativihA paNNattA ? [ u. ] goyamA ! tivihA paNNattA, taM jahA- ukkosiyA, majjhimiyA, jahannA / 4. [ pra. ] bhagavan ! jJAnArAdhanA kitane prakAra kI kahI gaI hai ? bhagavatI sUtra (3) (276) 0555555555555555 Bhagavati Sutra (3) 555555555555555555555555555555555555

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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 . [u. ] gautama ! jJAnArAdhanA tIna prakAra kI kahI gaI hai-(1) utkRSTa, (2) madhyama, aura (3) jghny| 5555555555555555555555555555555555555555555555 4. (Q.) Bhante ! Of how many types is Jnana-araadhana (practice of right knowledge)? [Ans.] Gautam ! Jnana-araadhana (practice of right knowledge) is si said to be of three types-(1) Superlative (utkrisht), (2) mediocre (madhyam) and (3) lowly (jaghanya). 5. daMsaNArAhaNA NaM bhaMte ! evaM ceva tivihA vi| 6. evaM carittArAhaNA vi| ____5. bhagavan ! darzanArAdhanA kitane prakAra kI kahI gaI hai ? darzanArAdhanA bhI isI prakAra tIna prakAra Wan kI kahI gaI hai| 5. Bhante ! Of how many types is Darshan-araadhana (practice of right perception/faith) ? [Ans.) As aforesaid, Darshan-araadhana is also of three kinds. 6. isI prakAra cAritrArAdhanA bhI tIna prakAra kI kahI gaI hai| 6. The same is also true for Chaaritra-araadhana (practice of right conduct). 7. [pra.] jassa NaM bhaMte ! ukkosiyA NANArAhaNA tassa ukkosiyA daMsaNArAhaNA ? jassa ukkosiyA daMsaNArAhaNA tassa ukkosiyA NANArAhaNA ? [u. ] goyamA ! jassa ukkosiyA NANArAhaNA tassa daMsaNArAhaNA ukkosiyA vApha + ajahanaukkosiyA vA, jassa puNa ukkosiyA daMsaNArAhaNA tassa nANArAhaNA ukkosA vA jahannA vA OM ajahannamaNukkosA vaa| 7. [pra. ] bhagavan ! jisa jIva kI utkRSTa jJAnArAdhanA hotI hai, kyA usakI darzanArAdhanA bhI utkRSTa pha hotI hai ? jisa jIva kI utkRSTa darzanArAdhanA hotI hai, kyA usakI utkRSTa jJAnArAdhanA bhI utkRSTa hotI hai? [u. ] gautama ! jisa jIva kI utkRSTa jJAnArAdhanA hotI hai, usakI darzanArAdhanA utkRSTa yA madhyama fa hotI hai| jisa jIva kI utkRSTa darzanArAdhanA hotI hai, usakI utkRSTa, jaghanya yA madhyama jJAnArAdhanA hotI hai| 7. [Q.] Bhante ! Does a living being having superlative practice of right knowledge (Utkrisht Jnana-araadhana) also have superlative practice of right perception/faith (Utkrisht Darshan-araadhana) ? And, does a living being having superlative practice of right perception/faith | aSTama zataka : dazama uddezaka 95%% %%% %%% %%%% (277) %%%% % %%%%% Eighth Shatak : Tenth Lesson %%% %%% %%% % %

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45 (Utkrisht Darshan-araadhana) also have superlative practice of right 4 Wan knowledge (Utkrisht Jnana-araadhana) ? [Ans.) Gautam ! A living being having superlative practice of right knowledge (Utkrisht Jnana-araadhana) may have either superlative or mediocre practice of right perception/faith. And, a living being having superlative practice of right perception/faith (Utkrisht Darshan may have superlative, lowly or mediocre practice of right knowledge. 8. [pra. ] jassa NaM bhaMte ! ukkosiyA NANArAhaNA tassa ukkosiyA carittArAhaNA ? jassukkosiyA carittArAhaNA tassukkosiyA NANArAhaNA ? fa [u. ] jahA ukkosiyA NANArAhaNA ya daMsaNArAhaNA ya bhaNiyA tahA ukkosiyA NANArAhaNA ya carittArAhaNA ya bhaanniyvvaa| 8. [pra. ] bhagavan ! jisa jIva kI utkRSTa jJAnArAdhanA hotI hai, kyA usakI utkRSTa cAritrArAdhanA hotI hai aura jisa jIva kI utkRSTa cAritrArAdhanA hotI hai, kyA usakI utkRSTa jJAnArAdhanA hotI hai ? 3 [u. ] gautama ! jisa prakAra utkRSTa jJAnArAdhanA aura darzanArAdhanA ke viSaya meM kahA, usI prakAra utkRSTa jJAnArAdhanA aura utkRSTa cAritrArAdhanA ke viSaya meM bhI kahanA caahie| 8. [Q.] Bhante ! Does a living being having superlative practice of i right knowledge also have superlative practice of right conduct (Utkrisht 455 Chaaritra-araadhana) ? And, does a living being having superlative practice of right conduct also have superlative practice of right knowledge ? [Ans.] Gautam ! What has been said about superlative practice of right knowledge and that of right perception/faith should be repeated for superlative practice of right knowledge and that of right conduct. 9. [pra. ] jassa NaM bhaMte ! ukkosiyA daMsaNArAhaNA tassukkosiyA carittArAhaNA ? jassukkosiyA carittArAhaNA tassukkosiyA daMsaNArAhaNA ? [u. ] goyamA ! jassa ukkosiyA daMsaNArAhaNA tassa carittArAhaNA ukkosA vA jahannA vA ajahannamaNukkosA vA, jassa puNa ukkosiyA carittArAhaNA tassa daMsaNArAhaNA niyamA ukkosaa| 9. [pra. ] bhagavan ! jisakI utkRSTa darzanArAdhanA hotI hai, kyA usakI utkRSTa cAritrArAdhanA hotI + hai; aura jisakI utkRSTa cAritrArAdhanA hotI hai, usakI utkRSTa jJAnArAdhanA hotI hai ? Wan [u. ] gautama ! jisakI utkRSTa darzanArAdhanA hotI hai, usakI utkRSTa, madhyama yA jaghanya + cAritrArAdhanA hotI hai aura jisakI utkRSTa cAritrArAdhanA hotI hai, usakI niyamataH (avazyameva) utkRSTa darzanArAdhanA hotI hai| bhagavatI sUtra (3) (278) Bhagavati Sutra (3)

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5555555555555555))))))))))))))))) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFhhhhhhhhh 9. IQ.) Bhante ! Does a living being having superlative practice of right perception/faith (Utkrisht Darshan-araadhana) also have superlative practice of right conduct (Utkrisht Chaaritra-araadhana) ? And, does a living being having superlative practice of right conduct also have superlative practice of right perception/faith? (Ans.) Gautam ! A living being having superlative practice of right perception/faith (Darshan-araadhana) may have superlative (utkrisht), lowly (jaghanya) or mediocre (madhyam) practice of right conduct. And a living being having superlative practice of right conduct has, as a rule, superlative practice of right perception/faith (Utkrisht Darshanaraadhana). 10. [pra. ] ukkosiyaM NaM bhaMte ! NANArAhaNaM ArAhettA katihiM bhavaggahaNehiM sijjhati jAva aMtaM kareti ? [u. ] goyamA ! atthegaie teNeva bhavaggahaNeNaM sijjhati jAva aMtaM krei| atthegaie docceNaM 9 bhavaggahaNeNaM sijhati jAva aMtaM kreti| atthegaie kappovaesu vA kappAtIesu vA uvvjji| 10. [pra. ] bhagavan ! jJAna kI utkRSTa ArAdhanA karake jIva kitane bhava grahaNa karake siddha hotA 5 hai, yAvat sabhI duHkhoM kA anta karatA hai ? _ [u. ] gautama ! kitane hI jIva usI bhava meM siddha ho jAte haiM, yAvat sabhI duHkhoM kA anta kara dete ke haiM; kitane hI jIva do bhava (eka deva bhava, phira eka manuSya bhava) grahaNa karake siddha hote haiM, yAvat sabhI duHkhoM kA anta karate haiM; kitane hI jIva kalpopapanna devalokoM meM athavA kalpAtIta devalokoM meM utpanna hote haiN| 10. [Q.JBhante ! After how many rebirths does a jiva (living being or soul) performing superlative practice of right knowledge (Utkrisht %2 Jnana-araadhana) attain liberation to become Siddha ... and so on up fi to... end all miseries? [Ans.] Gautam ! Some living beings attain liberation to become Siddha ... and so on up to... end all miseries in that very birth; 5 attain liberation to become Siddha ... and so on up to... end all miseries after two rebirths (one as a divine being and then again as a human being); and many are born as divine beings in Kalp divine realms (Kalpopapanna) or divine realms beyond the Kalps (Kalpateet). 11. [pra. ] ukkosiyaM NaM bhaMte ! daMsaNArAhaNaM ArAhettA katihiM bhavaggahaNehiM0 ? / [u. ] evaM cev| cha555555555555555555555555555555555555555555) t t t t t t aSTama zataka : dazama uddezaka (279) Eighth Shatak : Tenth Lesson

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ba phra Wan Wan phaphaphaphaphaphaphaphaphaphapha 5 Wan phra 11. [ pra. ] bhagavan ! darzana kI utkRSTa ArAdhanA karake jIva kitane bhava grahaNa karake siddha hotA hai, yAvat sabhI duHkhoM kA anta karatA hai ? [u.] gautama ! (jisa prakAra utkRSTa jJAnArAdhanA ke phala ke viSaya meM kahA hai) usI prakAra utkRSTa darzanArAdhanA ke ( phala ke) viSaya meM samajhanA cAhie / 11. [Q.] Bhante ! After how many rebirths does a living being performing superlative practice of right perception/faith (Utkrisht Darshan-araadhana) attain liberation to become Siddha ... and so on up to... end all miseries ? [Ans.] Gautam ! What has been said about (fruits of ) superlative 5 practice of right knowledge (Utkrisht Jnana-araadhana) is also true for (fruits of) superlative practice of right perception/faith. 12. [ pra. ] ukkosiyaM NaM bhaMte ! carittArAhaNaM ArAhettA0 ? [ u. ] evaM ceva / navaraM atthegaie kappAtIesu uvavajjati / 12. [ pra. ] bhagavan ! cAritra kI utkRSTa ArAdhanA karake jIva kitane bhava grahaNa karake siddha hotA hai, yAvat sabhI duHkhoM kA anta karatA hai ? [ u. ] gautama ! utkRSTa jJAnArAdhanA ke ( phala ke) viSaya meM jisa prakAra kahA thA usI prakAra utkRSTa cAritrArAdhanA ke ( phala ke) viSaya meM kahanA caahie| vizeSa yaha hai ki kitane hI jIva (isake phalasvarUpa) kalpAtIta devalokoM meM utpanna hote haiN| 12. [Q.] Bhante ! After how many rebirths does a living being performing superlative practice of right conduct (Utkrisht Chaaritraaraadhana) attain liberation to become Siddha ... and so on up to... end all miseries ? [Ans.] Gautam ! What has been said about (fruits of) superlative practice of right knowledge (Utkrisht Jnana-araadhana) is also true for Wan pha (fruits of) superlative practice of right conduct. The only difference is 5 that many are born as divine beings in divine realms beyond the Kalps 5 (Kalpateet). 5 k phra Wan 13. [ pra. ] majjhimiyaM NaM bhaMte ! NANArAhaNaM ArAhettA katihiM bhavaggahaNehiM sijjhati jAva aMtaM kareti ? [ u. ] goyamA ! atthegaie docceNaM bhavaggahaNeNaM sijjhai jAva aMtaM kareti taccaM puNa bhavaggahaNaM nAikkamai / 5mimimimimimimimimimimimimimimitttti ( 280 ) ********************************** Wan Wan 13. [ pra. ] bhagavan ! jJAna kI madhyama-ArAdhanA karake jIva kitane bhava grahaNa karake siddha hotA phra hai yAvat sabhI duHkhoM kA anta kara detA hai ? Wan bhagavatI sUtra (3) Bhagavati Sutra (3) phra

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)) )) )) ) ) )) ) )) ) [u. ] gautama ! kitane hI jIva do bhava grahaNa karake siddha hote haiM, yAvat sabhI duHkhoM kA anta meM 5 karate haiM; ve tIsare bhava kA atikramaNa nahIM krte| 13. (Q.) Bhante ! After how many rebirths does a living being performing mediocre practice of right knowledge (Madhyam Jnanaaraadhana) attain liberation to become Siddha ... and so on up to... end all miseries? (Ans.] Gautam ! Some living beings attain liberation to become Siddha ... and so on up to... end all miseries after two rebirths (one as a divine being and then again as a human being); they are never reborn after their third rebirth 14. [pra. ] majjhimiyaM NaM bhaMte ! daMsaNArAhaNaM ArAhettA0 ? [u. ] evaM cev| Wan 14. [pra. ] bhagavan ! darzana kI madhyama ArAdhanA karake jIva kitane bhava grahaNa karake siddha hotA hai, yAvat saba duHkhoM kA anta karatA hai ? _ [u. ] gautama ! jisa prakAra jJAna kI madhyama ArAdhanA ke (phala ke) viSaya meM kahA, usI prakAra darzana kI madhyama ArAdhanA ke (phala ke) viSaya meM kahanA caahie| 14. (Q.) Bhante ! After how many rebirths does a living being performing mediocre practice of right perception/faith (Madhyam Darshan-araadhana) attain liberation to become Siddha ... and so on up to... end all miseries ? (Ans.! Gautam ! What has been said about (fruits of) medium practice of right knowledge (Madhyam Jnana-araadhana) is also true for (fruits of) medium practice of right perception/faith (Madhyam Darshanaraadhana). 15. evaM majjhimiyaM carittArAhaNaM pi| 15. isI (pUrvokta) prakAra se cAritra kI madhyama ArAdhanA ke (phala ke) viSaya meM kahanA caahie| 15. The same is also true for (fruits of) medium practice of right fi conduct (Madhyam Chaaritra-araadhana). 16. [pra. ] jahaniyaM NaM bhaMte ! nANArAhaNaM ArAhettA katihiM bhavaggahaNehiM sijjhati jAva aMtaM ke kareti ? [u. ] goyamA ! atthegaie tacce NaM bhavaggahaNeNaM sijjhai jAva aMtaM karei, satta-'TThabhavaggahaNAiM puNa naaikkmi| ) )) ) ) ))) ))) ) ja) aSTama zataka : dazama uddezaka (281) Eighth Shatak: Tenth 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 Ri $$$$$$ eka $$$$$$ bhakabhI bhI Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $5 $$$ 17. evaM daMsaNArAhaNaM pi| ma 18. evaM carittArAhaNaM pi| 16. [pra. ] bhagavan ! jJAna kI jaghanya ArAdhanA karake jIva kitane bhava grahaNa karake siddha hotA fa hai, yAvat saba duHkhoM kA anta karatA hai ? [u. ] gautama ! kitane hI jIva tIsarA bhava grahaNa karake siddha hote haiM, yAvat sarva duHkhoM kA anta Wan karate haiM; parantu sAta-ATha bhava kA atikramaNa nahIM krte| 16. [Q.] Bhante ! After how many rebirths does a living being 4 performing lowly practice of right knowledge (Jaghanya Jnana- $ Wan araadhana) attain liberation to become Siddha ... and so on up to... end Wan all miseries ? (Ans.] Gautam ! Some living beings attain liberation to become Siddha ... and so on up to... end all miseries after three rebirths (one as a divine being and then again as a human being); however they are never reborn after their seventh or eighth rebirth. 17. isI prakAra jaghanya darzanArAdhanA ke (phala ke) viSaya meM samajhanA caahie| 17. The same is true for (fruits of) lowly practice of right perception/faith (Jaghanya Darshan-araadhana). 18. isI prakAra jaghanya cAritrArAdhanA ke (phala ke) viSaya meM bhI kahanA caahie| ___18. The same is also true for (fruits of) lowly practice of right conduct (Jaghanya Chaaritra-araadhana). vivecana : ArAdhanA kA svarUpa-pA~ca prakAra ke jJAna yA jJAna ke AdhAra zruta (zAstrAdi) kI, kAla, vinaya, bahumAna Adi ATha jJAnAcAra-sahita nirdoSa rIti se pAlanA karanA jJAnArAdhanA hai| zaMkA, kAMkSA Adi aticAroM OM ko na lagAte hue, niHzaMkita, niSkAMkSita Adi ATha darzanAcAroM kA zuddhatApUrvaka pAlana karate hue darzana arthAt ma samyaktva kI ArAdhanA karanA darzanArAdhanA hai| sAmAyika Adi cAritroM athavA samiti-gupti, vrata-mahAvratAdi rUpa cAritra kA niraticAra-vizuddhapAlana karanA cAritrArAdhanA hai| jJAnakRtya evaM jJAnAnuSThAnoM meM utkRSTa prayatna karanA utkRSTa-jJAnArAdhanA hai| isameM caudahapUrva kA jJAna A jAtA hai| madhyama prayatna karanA madhyama jJAnArAdhanA hai, isameM gyAraha aMgoM kA jJAna A jAtA hai aura jaghanya (alpatama) prayatna karanA jaghanya jJAnArAdhanA hai| isameM * aSTapravacanamAtA kA jJAna A jAtA hai| isI prakAra utkRSTa darzanArAdhanA meM kSAyikasamyaktva, madhyama darzanArAdhanA meM - utkRSTa kSAyopazamika yA aupazamika samyaktva aura jaghanya darzanArAdhanA meM jaghanya kSAyopazamika samyaktva pAyA jAtA hai| utkRSTa cAritrArAdhanA meM yathAkhyAtacAritra, madhyama cAritrArAdhanA meM sUkSmasamparAya aura parihAravizuddhicAritra tathA jaghanya cAritrarAdhanA meM sAmAyikacAritra aura chedopasthApanikacAritra pAyA jAtA hai| ArAdhanA ke pUrvokta prakAroM kA paraspara sambandha-utkRSTa jJAnArAdhaka meM utkRSTa aura madhyama darzanArAdhanA hotI fa hai, utkRSTa darzanArAdhaka meM jJAna ke prati tInoM prakAra kA prayatna sambhava hai| jisameM utkRSTa jJAnArAdhanA hotI hai, | bhagavatI sUtra (3) __Bhagarati Sutra (3) | Ri $$$$%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan 555555555555555) (282)

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7555555555555555 F 6 usameM cAritrArAdhanA utkRSTa yA madhyama hotI hai; kyoMki utkRSTa jJAnArAdhaka meM cAritra ke prati tInoM prakAra kA pha F F prayatna bhajanA se hotA hai| jahA~ utkRSTa cAritrArAdhanA hotI hai, vahA~ utkRSTa darzanArAdhanA avazya hotI hai, kyoMki 5 utkRSTa cAritra utkRSTa darzanAnugAmI hotA hai| F F F Elaboration-Spiritual endeavour (araadhana)-Proper practice of five types of knowledge including the scriptures (shrut), faultlessly following the prescribed eight limbed code (jnanaachaar), is called practice of right knowledge (Jnana-araadhana). Proper practice of right perception/faith (Darshan-araadhana) or righteousness (samyaktva), through correctly following the prescribed code (darshanaachaar) and avoiding transgressions including doubt (shanka) and desire for other faith (kanksha), is called practice of right perception/faith (Darshanaraadhana). Faultlessly observing the prescribed codes of conduct, including Samayik Chaaritra (equanimous conduct) comprising of samitis (self-regulations), guptis (self-restraints), minor vows and major vows etc., is called practice of right conduct (Chaaritra-araadhana). Intense pursuit of knowledge and indulgence in related rituals is called superlative practice of right knowledge (Utkrisht Jnana-araadhana). This includes the knowledge of the fourteen Purvas (the subtle canon). Medium effort in that direction is called mediocre practice of right knowledge (Madhyam Jnana-araadhana) and it includes the knowledge of eleven Angas. Minimum effort in that direction is called lowly practice of right knowledge (Jaghanya Jnana-araadhana). This includes the knowledge of eight Pravachan Matrika (matrices of doctrine). In the same way superlative practice of right perception/faith (Utkrisht Darshan-araadhana) includes righteousness acquired through extinction of karma (kshayik samyaktva). Medium practice of right perception/faith (Madhyam Darshan-araadhana) includes righteousness produced by f intense destruction-cum-pacification of karma (kshayopashamik samyaktva) or intense pacification of karma (opashamik samyaktva). Lowly practice of right perception/faith (Jaghanya Darshan-araadhana) includes righteousness produced by minimum destruction-cumpacification of karma. Superlative practice of right conduct (Utkrisht Chaaritra-araadhana) includes practicing the conduct conforming to perfect purity (Yathakhyat chaaritra). Medium practice of right conduct (Madhyam Chaaritra-araadhana) includes practicing the conduct conforming to the level of residual subtle passions (Sukshma Samparaya Chaaritra) and that of destruction of karma through special austerities F aSTama zataka dazama uddezaka Eighth Shatak: Tenth Lesson F F F F F F F F F F F F F F F F F F F F 5 F ( 283 ) 555555555555555555555555555555 055555555555555555555555555555555555555555555555550 Wan Wan Wan

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5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Wan fakas (Parihar-vishuddhi Chaaritra). Lowly practice of right conduct (Jaghanya Chaaritra-araadhana) includes practicing the conduct conforming to the code of equanimous conduct (Samayik Chaaritra) and that of re-initiation after rectifying faults (Chhedopasthapanik Chaaritra). Mutual relationship-One who is at the level of superlative practice of right knowledge automatically attains levels of superlative or mediocre practice of right perception/faith. One who is at the level of superlative practice of right perception/faith may attain any of the three aforesaid levels of practice of right knowledge. One who is at the level of superlative practice of right knowledge automatically attains levels of superlative or medium practice of right conduct. This is because at this level all the three levels of right conduct are progressively attained. One who is at the level of superlative practice of right conduct necessarily has superlative practice of right perception/faith because conduct entails 5 perception/faith. pudgala - pariNAma ke pA~ca bheda FIVE TYPES OF TRANSFORMATION OF MATTER 19. [ pra. ] kativihe NaM bhaMte ! poggalapariNAme paNNatte ? [ u. ] goyamA ! paMcavihe poggalapariNAme paNNatte, taM jahA- vaNNapariNAme 1, gaMdhapariNAme 2, rasapariNAme 3, phAsapariNAme 4, ThANapariNAme 5 | 19. [ pra. ] bhagavan ! pudgala - pariNAma kitane prakAra kA hai ? [u.] gautama ! pudgala pariNAma pA~ca prakAra kA hai - (1) varNa - pariNAma, (2) gandha - pariNAma, (3) rasa- pariNAma, (4) sparza-pariNAma, aura (5) saMsthAna - pariNAma / 19. [Q.] Bhante ! Of how many types is transformation of matter (pudgal parinaam ) ? [Ans.] Gautam ! Transformation of matter (pudgal parinaam) is of five types~~(1) Varna-parinaam (transformation as colour), (2) Gandh5 parinaam (transformation as smell ), ( 3 ) Rasa-parinaam (transformation 5 as taste), (4) Sparsh-parinaam (transformation as touch), and (5) Samsthaan-parinaam (transformation as structure of shape). [.] vapariNAme NaM bhaMte! kaivihe paNNatte ? 20. [ u. ] goyamA ! paMcavihe paNNatte, taM jahA- kAlavaNNapariNAme jAva sukkillavaNNapariNAme / 20. [ pra. ] bhagavan ! varNa-pariNAma kitane prakAra kA hai ? bhagavatI sUtra (3) (284) phaphaphaphaphapha Bhagavati Sutra (3) phra

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AFFFLCL LL LLLLL LC LC LEC LE LIE LIE LIE LIE LILLE LELE LE LE LE LE LIE LIE LIE LE LEC LE LELELELELELELELELEL [ u. ] gautama ! vaha pA~ca prakAra kA hai / yathA - 1 kRSNa (kAlA) varNa- pariNAma yAvat 5 zukla F (zveta) varNa - pariNAma | F F F f White. F F F F F F F F F 5 F *mitt****************************** 20. [Q] (transformation as colour ) ? 6 Bhante ! Of how F F many types is Varna-parinaam 21. eeNaM abhilAveNaM gaMdhapariNAme duvihe, rasapariNAme paMcavihe, phAsapariNAme aTThavihe / 21. isI prakAra ke abhilApa dvArA gandha - pariNAma do prakAra kA rasa- pariNAma pA~ca prakAra kA aura sparza - pariNAma ATha prakAra kA jAnanA caahie| 21. With similar statements list two types of Gandh-parinaam (transformation as smell ), five types of Rasa-parinaam (transformation as taste), and eight types of Sparsh-parinaam (transformation as touch). 22. [pra. ] ThANapariNAme NaM bhaMte ! kaivihe paNNatte ? [ u. ] goyamA ! paMcavihe paNNatte, taM jahA- parimaMDalasaMTANapariNAme jAva AyayasaMThANapariNAme / 22. [ pra. ] bhagavan ! saMsthAna - pariNAma kitane prakAra kA hai ? [u.] gautama ! vaha pA~ca prakAra kA kahA gayA hai| vaha isa prakAra - parimaNDalasaMsthAna - pariNAma, yAvat AyatasaMsthAna - pariNAma | [Ans.] Gautam ! It is of five types-(1) Black and so on up to... ( 5 ) 5 22. [Q.] Bhante ! Of how many types is Samsthaan-parinaam (transformation as structure of shape)? Elaboration-Definition of pudgal parinaam-transformation of matter from one state to another is called pudgal parinaam. This is of fi five primary types and twenty-five secondary types. (for details refer to F Illustrated Sthananga Sutra, Chapter-5) F ... [Ans.] Gautam ! It is of five types - (1) transformation as circular shape (parimandal samsthaan-parinaam) and so on up to... (5) transformation as rectangular shape (aayat samsthaan-parinaam). 5 pudgalAstikAya ke ekapradeza se lekara anantapradeza taka aSTavikalpAtmaka praznottara FEIGHT ALTERNATIVES OF SPACE-POINTS OF MATTER vivecana : pudgala - pariNAma kI vyAkhyA- pudgala kA eka avasthA se dUsarI avasthA meM rUpAntara honA pudgala - pariNAma hai| isake mUla bheda pA~ca aura uttarabheda paccIsa haiN| - (dekheM sthAnAMgasUtra, sthAna 5 ) 23. [ pra. ] ege bhaMte ! poggalatthikAyapaese kiM davvaM 1, davvadese 2, davbAI 3, davvadesA 4, udAhu F F 5 davvaM ca davvadese ya 5, udAhu davvaM ca davvadesA ya 6, udAhu davvAIM ca davvadese ya 7, udAhu davvAI ca davvadesA ya 8 ? aSTama zataka : dazama uddezaka ( 285 ) 7 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 55 5 5 5 5 5 5 55 55955 595959595 T Eighth Shatak: Tenth Lesson Wan Wan Wan kmimimimimimimimimimimitt******************** Wan

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phra Wan tttt********************************* [ u. ] goyamA ! siya davvaM, siya davvadese, no davvAiM, no davvadesA no davvaM ca davvadese ya, jAva no davvAiM ca davvadesA ya / 23. [ pra. ] bhagavan ! pudgalAstikAya kA eka pradeza (1) dravya hai, (2) dravya - deza hai, (3) bahuta dravya haiM, athavA (4) bahuta dravya - deza haiM ? athavA (5) eka dravya aura eka dravya-deza hai, yA (6) eka dravya aura bahuta dravya - deza haiM, athavA (7) bahuta dravya aura eka dravya - deza hai, yA (8) bahuta dravya aura bahuta dravya - deza haiM ? [ u. ] gautama ! vaha kathaMcit eka dravya hai, kathaMcit eka dravya - deza hai, kintu vaha bahuta dravya nahIM, na bahuta dravya - deza hai, eka dravya aura eka dravya-deza bhI nahIM, yAvat bahuta dravya aura bahuta dravya-deza 5 bhI nahIM / 23. [Q.] Bhante ! Is one space-point (or ultimate particle) of matter comprised of-(1) one dravya (entity or element), (2) one dravya-desh ( part of an element ), ( 3 ) many elements, (4) many parts of elements, (5) one element and one element-part, (6) one element and many elementparts, (7) many elements and one element-part, or (8) many elements and many element-parts. [Ans.] Gautam ! It could be one dravya ( entity or element ), it could also be one dravya-desh (element-part), but it can never be many elements, or many element-parts, or one element and one element-part ... and so on up to... many elements and many element-parts. 24. [ pra. ] do bhaMte ! poggalatthikAyapaesA kiM davyaM davvadese 0 pucchA taheva ? [u. ] goyamA ! siya davyaM 1, siya davvadese 2, siya davbAI 3, siya davvadesA 4, siya davvaM ca davvadese ya 5, no davvaM ca davvadesA ya 6, sesA paDiseheyavvA / 24. [ pra. ] bhagavan ! pudgalAstikAya ke do pradeza kyA eka dravya haiM, athavA eka dravya-deza haiM ? ityAdi (pUrvokta aSTavikalpAtmaka) prazna | [ u. ] gautama ! 1. kathaMcit dravya haiM, 2. kathaMcit dravya - deza haiM, 3. kathaMcit bahuta dravya haiM, 4. kathaMcit bahuta dravya - deza haiM, aura 5. kathaMcit eka dravya aura eka dravya deza haiM; parantu 6. eka dravya aura bahuta dravya - deza nahIM, 7. bahuta dravya aura eka dravya deza nahIM, tathA 8. bahuta dravya aura bahuta dravya - deza nahIM haiM / (arthAt - prathama ke 5 bhaMgoM ke atirikta zeSa bhaMgoM kA niSedha karanA cAhie / ) 24. [Q.] Bhante ! Are two space-points (or ultimate particles) of matter comprised of-one dravya (entity or element) or one dravya-desh (element-part) or all alternatives as aforesaid ? [Ans.] Gautam ! (1) It could be one dravya (entity or element), (2) it could be one dravya-desh (element-par), (3) it could be many elements, bhagavatI sUtra (3) ( 286 ) Wan Bhagavati Sutra (3) Wan Wan 5555

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(4) it could be many element-parts, (5) it could be one element and one element-part; but (6) it can never be one element and many elementparts, (7) it can never be many elements and one element-part, and (8) it can never be many elements and many element-parts. (In other words the answer is affirmative for first five alternatives and negative for the remaining three.) 25. [pra. ] tiNNi bhaMte ! poggalatthikAyapaesA kiM davvaM, davvadese0 pucchaa| [u. ] goyamA ! siya davvaM 1, siya davvadese 2, evaM satta bhaMgA bhANiyavvA, jAva siya davvAiM ca , davvadese ya; no davvAiM ca davvadesA y| 25. [pra. ] bhagavan ! pudgalAstikAya ke tIna pradeza, kyA eka dravya haiM athavA eka dravya-deza haiM ? ityAdi pUrvokta prshn| [u. ] gautama ! 1. kathaMcit eka dravya haiM, 2. kathaMcit eka dravya-deza haiM; isa prakAra yAvat- 'kathaMcit bahuta dravya aura eka dravya-deza hai; yahA~ taka (pUrvokta) sAta bhaMga kahane caahie| kintu bahuta dravya aura bahuta dravya-deza nahIM haiM'; 25. [Q.] Bhante ! Are three space-points (or ultimate particles) of matter comprised of-one dravya (entity or element) or one dravya-desh (element-par) or all alternatives as aforesaid ? ___ [Ans.] Gautam ! (1) It could be one dravya (entity or element), (2) it e one dravya-desh (element-part), ... and so on up to... the seventh alternative (7) it could be many elements and one element-part, but (8) it can never be many elements and many element-parts. 26. [pra. ] cattAri bhaMte ! poggalatthikAyapaesA kiM davvaM0 pucchaa| ___ [u. ] goyamA ! siya davvaM 1, siya davvadese 2, aTTha vi bhaMgA bhANiyavvA jAva siya davvAiM ca davvadesA ya 8 / 26. [pra. ] bhagavan ! pudgalAstikAya ke cAra pradeza kyA eka dravya haiM yA eka dravya-deza haiM ? ityAdi pUrvokta prazna . . . . / ___[u. ] gautama ! kathaMcit eka dravya haiM, kathaMcit eka dravya-deza haiM, ityAdi AThoM hI bhaMga, yAvat 'kathaMcit bahuta dravya haiM aura bahuta dravya-deza haiM,' yahA~ taka kahane caahie| i 26. [Q.] Bhante ! Are four space-points (or ultimate particles) of matter comprised of-one dravya (entity or element) or one dravya-desh (element-part) or all alternatives as aforesaid ? [Ans.] Gautam ! (1) It could be one dravya (entity or element), (2) it could be one dravya-desh (element-part), ... and so on (mention all the 9545555555555555555555559599991955555 | aSTama zataka : dazama uddezaka (287) Eighth Shatak : Tenth Lesson 1555555555)))))))))))))))))))))))))

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S alternatives) up to ... (8) it can be many elements and many element-parts. 27. jahA cattAri bhaNiyA evaM paMca cha satta jAva asNkhejaa| Wan 27. jisa prakAra cAra pradezoM ke viSaya meM kahA, usI prakAra pA~ca, chaha, sAta yAvat asaMkhyapradezoM taka ke viSaya meM kahanA caahie| 27. What has been said about four space-points should be repeated for five, six, seven ... and so on up to... innumerable space-points. OM 28. [pra. ] aNaMtA bhaMte ! poggalatthikAyapaesA kiM davvaM ? hai [u. ] evaM ceva jAva siya davvAiM ca davvadesA y| + 28. [pra. ] bhagavan ! pudgalAstikAya ke anantapradeza kyA eka dravya haiM yA eka dravya-deza haiM ? OM ityAdi (pUrvokta) aSTavikalpAtmaka) prazna . . . . / + [u. ] gautama ! pahale kahe anusAra yahA~ bhI yAvat- 'kathaMcit bahuta dravya haiM, aura bahuta dravya-deza OM haiM'; yahA~ taka AThoM hI bhaMga kahane caahie| 28. (Q.) Bhante ! Are infinite space-points (or ultimate particles) of matter comprised of- one dravya (entity or element) or one dravya-desh 9 (element-part) or all alternatives as aforesaid ? (Ans.) Gautam ! As aforesaid, mention all the eight alternatives up to ... (8) it can be many elements and many element-parts. ma vivecana : dravya aura dravya-deza sambandhI ATha bhaMga-jaba dUsare dravya ke sAtha usakA sambandha nahIM hotA, taba vaha dravya hai, aura jaba dUsare dravya ke sAtha usakA sambandha hotA hai, taba vaha dravya-deza (dravya kA avayava) hai pudagalAstikAya ke eka pradeza meM pradeza eka hI hai, isalie 6 bhaMga nahIM pAye jaate| pudgalAstikAya ke Wan dvipradezikaskandharUpa se pariNata do pradezoM meM uparyukta 8 bhaMgoM meM se pUrva ke pA~ca bhaMga pAye jAte haiM aura pudagalAstikAya ke tripradezikaskandharUpa se pariNata tIna pradezoM meM pahale-pahale ke sAta bhaMga pAye jAte haiN| cAra pradezoM meM AThoM hI bhaMga pAye jAte haiN| cAra pradezoM se lekara yAvat anantapradezI pudgalAstikAya taka meM pratyeka meM ATha-ATha bhaMga pAye jAte haiN| -(vRtti, patrAMka 421) Elaboration-The eight alternative combinations of element and element-part-When one element (dravya) does not combine with another element it remains the same and continues to be called 'dravya'. But when it combines with another element the components are called element-part or dravya-desh. One space-point of matter is a single unit and therefore there is no scope of the last six aforesaid alternatives. An aggregate (skandh) of two ultimate-particles of matter has two spacepoints, as such first five of the said eight alternatives are applicable to it. | bhagavatI sUtra (3) (288) Bhagavati Sutra (3)

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15555))))))) ) ) ) ) ) ) ) ) ) An aggregate (skandh) of three ultimate-particles of matter has three space-points, as such first seven of the said eight alternatives are applicable to it. An aggregate (skandh) of four ultimate-particles of matter has four space-points, as such all the said eight alternatives are applicable to it. All aggregates of more than four ultimate-particles follow the same rule. (Vritti, leaf 421) lokAkAza ke aura pratyeka jIva ke pradeza SPACE-POINTS OF LORAKAASH AND JIVA 29. [pra. ] kevatiyA NaM bhaMte ! loyAgAsapaesA paNNattA ? [ u. ] goyamA ! asaMkhejjA loyAgAsapaesA pnnnnttaa| 29. [pra. ] bhagavan ! lokAkAza ke pradeza kitane kahe gaye haiM ? [u. ] gautama ! lokAkAza ke asaMkhyeya pradeza kahe gaye haiN| 29. [Q.] Bhante ! How many space-points Lokakaash (occupied space) i is said to have ? ___ [Ans.] Gautam ! Lokakaash (occupied space) is said to have innumerable space-points. 30. [pra. ] egamegassa NaM bhaMte ! jIvassa kevaiyA jIvapaesA paNNattA ? [u. ] goyamA ! jAvatiyA logAgAsapaesA egamegassa NaM jIvassa evatiyA jIvapaesA pnnnnttaa| 30. [pra. ] bhagavan ! eka-eka jIva ke kitane-kitane jIvapradeza kahe gaye haiM ? [u. ] gautama ! lokAkAza ke jitane pradeza kahe gaye haiM, utane hI eka-eka jIva ke jIvapradeza kahe gaye haiN| 30. (Q.) Bhante ! How many space-points each jiva (soul) is said to have ? __IAns.] Gautam ! Each soul is said to have as many space-points as Lokakaash (occupied space) is said to have. vivecana : lokAkAzapradeza aura jIvapradeza kI tulyatA-loka asaMkhyAtapradezI hai, isalie usake pradeza asaMkhyAta haiN| jitane loka ke pradeza haiM, utane hI eka jIva ke pradeza haiN| jaba jIva, kevalI-samudghAta karatA hai, taba vaha Atma-pradezoM se sampUrNa loka ko vyApta kara detA hai; arthAt-lokAkAza ke eka-eka pradeza para ekaeka jIvapradeza avasthita ho jAtA hai| -(vatti, patrAMka 21) Elaboration Equivalency of space-points of Lokakaash and jiva, Lok (occupied space) has innumerable space-points. The number of space-points of a soul is equal to that of the occupied space. When a soul undergoes Kevali Samudghat it pervades the whole occupied space with Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFFF5555555 . aSTama zataka : dazama uddezaka (289) Eighth Shatak: Tenth Lesson 15555)))) )))))))))))))))))))))55558

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5 5 5 5 5 5 5 5 5 5 5 5 9555555555555555555555559595 Wan Wan its space-points. In other words each of the soul's space-point occupies one space-point of the Lok. (Vritti, leaf 21) 5 Wan phra ATha karmaprakRtiyA~ aura saMsArI jIva EIGHT KARMA SPECIES AND WORLDLY BEING 31. [ pra. ] kati NaM bhaMte ! kammapagaDIo paNNattAo ? [ u. ] goyamA ! aTTha kammapagaDIo paNNattAo, taM jahA - nANAvaraNijjaM jAva aMtarAiyaM / 31 . [ pra. ] bhagavan ! karmaprakRtiyA~ kitanI kahI gaI haiM ? [u. ] gautama ! karmaprakRtiyA~ ATha kahI gaI haiM / yathA - jJAnAvaraNIya yAvat antarAya / 31. [Q.] Bhante ! How many karma species (harma-prakriti) are said to be there ? [ u. ] goyamA ! aTTha / 32. [ pra. 1 ] bhagavan ! nairayikoM ke kitanI karmaprakRtiyA~ haiM ? [u. ] gautama ! ( unakI) ATha karmaprakRtiyA~ haiM / 32. [Q. 1] Bhante ! How many karma species do infernal beings have ? [Ans.] Gautam ! (They have ) eight karma species (karma-prakriti). [ 2 ] evaM savvajIvANaM aTTha kammapagaDIo ThAveyavvAo jAva vemANiyANaM / [ 2 ] isI prakAra vaimAnikaparyanta sabhI jIvoM kI ATha karmaprakRtiyoM kI prarUpaNA karanI cAhie / [Q. 2] In the same way all beings up to Vaimanik devs (celestialvehicular gods) have eight karma species (karma-prakriti). 33. [ pra. ] nANAvaraNijjassa NaM bhaMte ! kammassa kevatiyA avibhAgapalicchedA paNNattA ? [ u. ] goyamA ! aNaMtA avibhAgapalicchedA paNNattA / 33. [ pra. ] bhagavan ! jJAnAvaraNIyakarma ke kitane avibhAga pariccheda kahe gaye haiM ? [ u. ] gautama ! usake ananta avibhAga-pariccheda kahe gaye haiN| 33. [Q.] Bhante ! How many ultimate fractions (avibhaag parichchhed) Jnanavaraniya karma (knowledge obscuring karma) is 5 said to have ? Wan [Ans.] Gautam ! It is said to have infinite ultimate fractions. bhagavatI sUtra (3) [Ans.] Gautam ! Karma species are said to be eight Jnanavaraniya 5 (knowledge obscuring)... and so on up to... Antaraya (power hindering). 32. [ pra. 1 ] neraiyANaM bhaMte ! kai kammapagaDIo paNNattAo ? ( 290 ) 5 Bhagavati Sutra (3) ttititmilllmimimitmi*t********************** 5 galA lA lA lA lA lA lA lA lA lA lA lA lA

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5 LE LE LE 5*******************t****tmimimimitti*titi 34. [ pra. ] neraiyANaM bhaMte ! NANAvaraNijjassa kammassa kevatiyA avibhAgapaliccheyA paNNattA ? [ u. ] goyamA ! aNaMtA avibhAgapalicchedA paNNattA / 34. [ pra. ] bhagavan ! nairayikoM ke jJAnAvaraNIyakarma ke kitane avibhAga-pariccheda kahe gaye haiM ? [ u. ] gautama ! usake ananta avibhAga-pariccheda kahe gaye haiM / 34. [Q.] Bhante ! How many ultimate fractions (avibhaag parichchhed) knowledge obscuring karma of infernal beings is said to have? [Ans.] Gautam ! It is said to have infinite ultimate fractions. 35. [ pra. ] evaM savvajIvANaM jAva vemANiyANaM pucchA / [ u. ] goyamA ! aNaMtA avibhAgapalicchedA paNNattA / 35. [pra.] bhagavan ! isI prakAra vaimAnikaparyanta sabhI jIvoM ke jJAnAvaraNIyakarma ke kitane avibhAga- pariccheda kahe gaye haiM ? [ u. ] gautama ! ananta avibhAga-pariccheda kahe gaye haiM / 35. Bhante ! In the same way how many ultimate fractions (avibhaag parichchhed) the Jnanavaraniya karma (knowledge obscuring karma) of all beings up to Vaimanik devs (celestial-vehicular gods) is said to have? [Ans.] Gautam ! It is said to have infinite ultimate fractions. 36. evaM jahA NANAvaraNijjassa avibhAgapalicchedA bhaNiyA tahA aTTaNha vi kammapagaDINaM bhANiyavvA jAva vaimANiyANaM aMtarAiyassa / 36. jisa prakAra ( sabhI jIvoM ke) jJAnAvaraNIyakarma ke (ananta) avibhAga-pariccheda kahe haiM, usI prakAra vaimAnika - paryanta sabhI jIvoM ke yAvat antarAya karma taka AThoM karmaprakRtiyoM ke (pratyeka ke ananta-ananta) avibhAga-pariccheda kahane caahie| vivecana : avibhAga-pariccheda kI vyAkhyA - pariccheda kA artha hai-aMza aura avibhAga kA artha hai - jisakA vibhAga na ho sake / arthAt kevalajJAnI kI prajJA dvArA bhI jisake vibhAga- ( aMza) na kiye jA sakeM, aise sUkSma (niraMza) aMza ko avibhAga-pariccheda kahate haiM / jJAnAvaraNIyakarma ke ananta avibhAga-pariccheda kahane kA artha 5 hai - jJAnAvaraNIyakarma jJAna ke jitane aMzoM-bhedoM ko AvRtta karatA hai, utane hI usake avibhAga-pariccheda hote aSTama zataka : dazama uddezaka Eighth Shatak: Tenth Lesson 36. What has been said about Jnanavaraniya karma (knowledge Wan obscuring karma) of all beings should also be repeated for ultimate fractions of all the eight karma species up to Antaraya karma (power hindering karma) of all living beings up to Vaimanik devs (i.e. each has infinite ultimate fractions). ( 291 ) 5 5 5 5 5 5 5 5 5 5 5 5 555 55559555555 5 5 5 5 5 555 55555555952 Wan phra phra 555****************************milllinnn Wan

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29999999 9 9 555 5 5 595959595959 59595 2 haiM, aura jJAnAvaraNIya karmadalikoM kI apekSA ve usake karma paramANu rUpa ananta hote haiM / pratyeka saMsArI jIva (manuSya ke sivAya) 8 karmoM meM se pratyeka karma ke ananta - ananta paramANuoM (avibhAga-paricchedoM) se yukta hotA hai. tathA unase AveSTita pariveSTita ( arthAt gAr3ha rUpa se cAroM ora se lipaTA huA-baddha) hotA hai / - ( sUtra 33-36) Elaboration-Avibhaag parichchhed-Parichchhed means part or fraction and avibhaag means indivisible. Such a minute fraction that is indivisible even to the sharp insight of an omniscient is called Avibhaag parichchhed (ultimate fraction). The phrase 'infinite ultimate fractions of y knowledge obscuring karma' conveys that the number of fractions of knowledge Jnanavaraniya karma obscures are the fractions of that karma. In terms of particulate matter of Jnanavaraniya class this number of ultimate particles is infinite. Each worldly being (other than humans) is infested, surrounded and enshrouded with infinite ultimate y particles of karmic matter of each of these eight karma species. (aphorisms 33-36) [u. ] goyamA ! siya AveDhiyapariveDhie, siya no AveDhiyapariveDhie / jai AveDhiyapariveDhie niyamA aNatehiM / phA 37. [ pra. ] egamegassa NaM bhaMte ! jIvassa egamege jIvapaese NANAvaraNijjassa kammassa kevaiehiM 4 avibhAgapalicchedehiM AveDhiyapariveDhie siyA ? 37. [ pra. ] bhagavan / pratyeka jIva kA pratyeka jIvapradeza jJAnAvaraNIyakarma ke kitane avibhAgaparicchedoM se AveSTita-pariveSTita (lipaTA huA) hai ? [ u. ] he gautama ! vaha kadAcit AveSTita-pariveSTita (lipaTA huA ) hotA hai, kadAcit AveSTitapariveSTita nahIM hotaa| yadi AveSTita-pariveSTita hotA hai to vaha niyamataH ananta avibhAga-paricchedoM se hotA hai| 37. [Q.] Bhante ! How many ultimate fractions of Jnanavaraniya karma (knowledge obscuring karma) surround and enshroud each and every soul-space-point of each living being (soul) ? [Ans.] Gautam ! It is sometimes surrounded and enshrouded and sometimes not. When it is surrounded and enshrouded, it is so by infinite ultimate fractions as a rule. 38. [ pra. ] egamegassa NaM bhaMte ! neraiyassa egamege jIvapaese NANAvaraNijjassa kammassa kevaiehiM avibhAgapalicchedehiM AveDhiyapariveDhite ? [ u. ] goyamA ! niyamA anaMtehiM / bhagavatI sUtra ( 3 ) (292) Bhagavati Sutra (3) L phra nA nA nA nA nA nA

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mikttimimimimimimimimimimimimimimilll**********550 i 38. [ pra. ] bhagavan ! pratyeka nairayika jIva kA pratyeka jIvapradeza jJAnAvaraNIyakarma ke kitane avibhAga-paricchedoM se AveSTita-pariveSTita hotA hai ? [u.] gautama ! vaha niyamataH ananta avibhAga-paricchedoM se AveSTita-pariveSTita hotA hai| 38. [Q.] Bhante ! How many ultimate fractions of Jnanavaraniya karma surround and enshroud each and every soul-space-point of each infernal being (soul) ? [Ans.] Gautam ! As a rule it is surrounded and enshrouded by infinite ultimate fractions. 40. [ pra. ] egamegassa NaM bhaMte ! jIvassa egamege jIvapaese darisaNAvaraNijjassa kammassa kevaiehiM ? 39. jahA neraiyassa evaM jAva vemANiyassa / navaraM maNUsassa jahA jIvassa / 39. jisa prakAra nairayikoM jIvoM ke viSaya meM kahA, usI prakAra yAvat vaimAnika paryanta kahanA cAhie; parantu vizeSa itanA hai ki manuSya kA kathana ( audhika - sAmAnya) jIva kI taraha karanA caahie| 39. What has been said about infernal beings should be repeated for cu all living beings up to Vaimanik devs. The only change is that in case of phra human beings the general statement (aughik) for living beings should be repeated. 5 [ u. ] evaM jaheva nANAvaraNijjassa taheva daMDago bhANiyavvo jAva vemANiyassa / 40. [ pra.] bhagavan ! pratyeka jIva kA pratyeka jIvapradeza darzanAvaraNIyakarma ke kitane avibhAgaparicchedoM se AveSTita-pariveSTita hai ? 40. [Q.] Bhante ! How many ultimate fractions of Darshanavaraniya karma (perception/faith obscuring karma) surround and enshroud each and every soul-space-point of each living being (soul) ? [u. ] gautama ! jaise jJAnAvaraNIyakarma ke viSaya meM daNDaka kahA gayA hai, vaise yahA~ bhI usI prakAra phra vaimAnika- paryanta kahanA caahie| [Ans.] Gautam ! What has been said about Jnanavaraniya karma should be repeated for Darshanavaraniya karma and so on up to... Vaimanik devs. 41. evaM jAva aMtarAiyassa bhANiyavvaM, navaraM veyaNijjassa Auyassa nAmassa goyassa, eesiM cauNha vikammANaM maNUsa jahA neraiyassa tahA bhANiyavvaM, sesaM taM ceva / 41. isI prakAra yAvat antarAyakarma - paryanta kahanA cAhie / vizeSa itanA hI hai ki vedanIya, AyuSya, nAma aura gotra ina cAra karmoM ke viSaya meM jisa prakAra nairayika jIvoM ke lie kathana kiyA gayA hai, usI prakAra manuSyoM ke lie bhI kahanA caahie| zeSa saba varNana pUrvokta kathanAnusAra kahanA cAhie / aSTama zataka : dazama uddezaka ( 293 ) kutittmi puumi **puutmilllktti*tmilllpuumimimimimimimimimimi nimittmimimimi*****************lllmimimimimimimi Eighth Shatak: Tenth Lesson Wan

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255555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 41. The same should also be stated for all aforesaid karma species up to Antaraya karma (power hindering karma). The difference is that in y case of Vedaniya karma (pain and pleasure causing karma), Ayushya karma (life-span determining karma), Naam karma (form determining karma), and Gotra karma (status determining karma), for human beings repeat what has been stated about infernal beings. The remaining is as aforesaid. vivecana : audhika (sAmAnya) jIva- sUtra 37 meM kadAcit jJAnAvaraNIyakarma ke avibhAga-paricchedoM se AveSTita-pariveSTita na hone kI jo bAta kahI gaI hai, vaha kevalI kI apekSA se kahI gaI hai; kyoMki unake jJAnAvaraNIyakarma kA kSaya ho cukA hai| isI prakAra darzanAvaraNIya, mohanIya aura antarAyakarma ye ghAti karma AveSTita-pariveSTita nahIM krte| - (sUtra 37-41 ) 5552 42. [ pra. ] jassa NaM bhaMte ! nANAvaraNijjaM tassa darisaNAvaraNijjaM, jassa daMsaNAvaraNijjaM tassa nANAvaraNijjaM ? Elaboration-The statement about living beings (in general) sometimes not being surrounded and enshrouded by ultimate fractions of Jnanavaraniya karma (knowledge obscuring karma) relates to 5 omniscient (Kevali). This is because they have completely shed this karma. The same is true for all Ghaati karmas (vitiating karmas), namely Mohaniya karma (deluding karma); Antaraya karma; Jnanavaraniya karma ; and Darshanavaraniya karma. (Aphorisms 37-41) ATha karmoM kA paraspara sahabhAva CO-RELATION BETWEEN EIGHT KARMAS [u.] goyamA ! jassa NaM nANAvaraNijjaM tassa daMsaNAvaraNijjaM niyamA atthi, jassa NaM darisaNAvaraNijjaM tassa vi nANAvaraNijjaM niyamA atthi / 42. [ pra. ] bhagavan ! jisa jIva ke jJAnAvaraNIyakarma hai, usake kyA darzanAvaraNIyakarma bhI hai aura jisa jIva ke darzanAvaraNIyakarma hai, usake jJAnAvaraNIyakarma bhI hai ? [ u. ] hA~ gautama ! jisa jIva ke jJAnAvaraNIyakarma hai, usake niyamataH darzanAvaraNIyakarma hai aura jisa jIva ke darzanAvaraNIyakarma hai, unake niyamataH (avazya) jJAnAvaraNIyakarma bhI hai| 42. [Q.] Bhante ! Is a soul (jiva) infested with Jnanavaraniya karma (knowledge obscuring karma) also infested with Darshanavaraniya karma (perception / faith obscuring karma ) ? And is a soul (jiva) infested with Darshanavaraniya karma also infested with Jnanavaraniya karma ? [Ans.] Yes, Gautam ! A soul (jiva) infested with Jnanavaraniya karma is also, as a rule, infested with Darshanavaraniya karma. And bhagavatI sUtra ( 3 ) (294) y Bhagavati Sutra (3) hhhhhhhh phaphaphaphaphaphapha

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// // // dha) ) ) )) ) ) ) )) ) ) ) )) ) ) ) ) ) ) ) ) ) ) ) )) ) hhhhhhhh t t t t t t t t t t t t v vb t t Fi soul (jiva) infested with Darshanavaraniya karma is also, as a rule, fi infested with Jnanavaraniya karma. 43. [ pra. ] jassa NaM bhaMte ! NANAvaraNijjaM tassa veyaNijjaM, jassa veyaNijjaM tassa NANAvariNajjaM ? [u. ] goyamA ! jassa nANAvaraNijjaM tassa veyaNijjaM niyamA atthi, jassa puNa veyaNijjaM tassa 4 NANAvaraNijjaM siya asthi, siya ntthi| 43. [pra. ] bhagavan ! jisa jIva ke jJAnAvaraNIyakarma hai, kyA usake vedanIyakarma hai, aura jisa jIva ke vedanIyakarma hai. kyA usake jJAnAvaraNIyakarma bhI hai ? [u. ] gautama ! jisa jIva ke jJAnAvaraNIyakarma hai, usake niyamataH vedanIyakarma hai; kintu jisa jIva ke vedanIyakarma hai, usake jJAnAvaraNIyakarma kadAcit hotA hai, kadAcit nahIM hotaa| ___43. [Q.] Bhante ! Is a soul (jiva) infested with Jnanavaraniya karma also infested with Vedaniya karma (karma that produces sensation of pleasure and pain) ? And is a soul (jiva) infested with Vedaniya karma Falso infested with Jnanavaraniya karma ? (Ans.) Gautam ! A soul (jiva) infested with Jnanavaraniya karma is also, as a rule, infested with Vedaniya karma (sensation producing karma). However, a soul (jiva) infested with Vedaniya karma may and E may not be infested with Jnanavaraniya karma. 44. [pra. ] jassa NaM bhaMte ! nANAvaraNijjaM tassa mohaNijjaM, jassa mohaNijjaM tassa nANAvaraNijja? [u. ] goyamA ! jassa nANAvaraNijjaM tassa mohaNijjaM siya atthi siya natthi, jassa puNa mohaNijjaM 5 tassa nANAvaraNijjaM niyamA atthi| 44. [pra. ] bhagavan ! jisake jJAnAvaraNIyakarma hai, kyA usake mohanIyakarma hai, aura jisake mohanIyakarma hai, kyA usake jJAnAvaraNIyakarma hai ? __[u. ] gautama ! jisake jJAnAvaraNIyakarma hai, usake mohanIyakarma kadAcit hotA hai, kadAcit nahIM bhI hotA; kintu jisake mohanIyakarma hai, usake jJAnAvaraNIyakarma niyamataH hotA hai| ___44. [Q.] Bhante ! Is a soul (jiva) infested with Jnanavaraniya karma (knowledge obscuring karma) also infested with Mohaniya karma (deluding karma) ? And is a soul (jiva) infested with Mohe also infested with Jnanavaraniya karma ? [Ans.] Gautam ! A soul (jiva) infested with Jnanavaraniya karma may and may not be infested with Mohaniya karma. However, a soul (jiva) infested with Mohaniya karma is also, as a rule, infested with Jnanavaraniya karma. 55555555555555555555555555555558 ja aSTama zataka : dazama uddezaka (295) Eighth Shatak : Tenth Lesson 1) ))) ) ))) ) ) )))) )))) )

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)) )) )))))))) ) )) ))))))) )) ))555555 9545555555555555555555))) 45. [pra. 1 ] jassa NaM bhaMte ! NANAvaraNijjaM tassa AuyaM0 ? [u. ] evaM jahA veyaNijjeNa samaM bhaNiyaM tahA AueNa vi samaM bhANiyavvaM / [ 2 ] evaM nAmeNa vi, evaM goeNa vi smN| ___ [3] aMtarAieNa vi jahA darisaNAvaraNijjeNa samaM taheva niyamA paropparaM bhANiyavyANi 1 / 45. [pra. 1 ] bhagavan ! jisake jJAnAvaraNIyakarma hai, kyA usake AyuSyakarma hotA hai, aura jisake AyuSyakarma hai, kyA usake jJAnAvaraNIyakarma hai ? [u. ] gautama ! jisa prakAra vedanIyakarma ke sAtha (jJAnAvaraNIya ke viSaya meM) kahA gayA, usI prakAra AyuSyakarma ke sAtha (jJAnAvaraNIya ke viSaya meM) kahanA caahie| [2 ] isI prakAra nAmakarma aura gotrakarma ke sAtha (jJAnAvaraNIya ke viSaya meM) bhI kahanA caahie| [3] jisa prakAra darzanAvaraNIya ke sAtha (jJAnAvaraNIyakarma ke viSaya meM) kahA, usI prakAra haiantarAyakarma ke sAtha (jJAnAvaraNIya ke viSaya meM) bhI niyamataH paraspara sahabhAva kahanA caahie| 45. [Q.1] Bhante ! Is a soul (jiva) infested with Jnanavaraniya karma also infested with Ayushya karma (life-span determining karma)? And is a soul (jiva) infested with Ayushya karma also infested with Jnanavaraniya karma ? [Ans.] Gautam ! What has been said about co-relation of Jnanavaraniya karma with Vedaniya karma (sensation producing karma) should also be repeated for co-relation of Jnanavaraniya karma with Ayushya karma (life-span determining karma). [2] The same is also true for co-relation of Jnanavaraniya karma with Naam karma (form determining karma) and Gotra karma (status determining karma). [3] What has been said about co-relation of Jnanavaraniya karma with Darshanavaraniya karma (perception/faith obscuring karma) should also be repeated for co-relation of Jnanavaraniya karma with \ Antaraya karma (power hindering karma), i.e. they coexist as a rule. 46. [pra.] jassa NaM bhaMte ! darisaNAvaraNijjaM tassa veyaNijaM, jassa veyaNijjaM tassa Wan darisaNAvaraNijjaM ? [u. ] jahA nANAvaraNijjaM uvarimehiM sattahiM kammehiM samaM bhaNiyaM tahA darisaNAvaraNijjaM pi Wan uvarimehiM chahiM kammehiM samaM bhANiyavvaM jAva aMtarAieNaM 2 / 46. [pra. ] bhagavan ! jisake darzanAvaraNIyakarma hai, kyA usake vedanIyakarma hotA hai, aura jisa Wan jIva ke vedanIyakarma hai, kyA usake darzanAvaraNIyakarma hotA hai ? 555555555%%%%%%%%Bu Bu Bu Bu Bu Ya Ya Ya %%%%%%%%%%%%%%%%%%%%%%% | bhagavatI sUtra (3) (296) Bhagavati Sutra (3)

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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 Ya %%%%%%%% ))))) )))))) ))))) ) 55555555555555555555555555555555555555555555555555 Wan [u.] gautama ! jisa prakAra jJAnAvaraNIyakarma kA kathana Upara ke sAta karmoM ke sAtha kiyA gayA, usI prakAra darzanAvaraNIyakarma kA bhI Upara ke chaha karmoM ke sAtha yAvat antarAyakarma taka kathana karanA caahie| 46. (Q.) Bhante ! Is a soul (jiva) infested with Darshanavaraniya karma (perception/faith obscuring karma) also infested with Vedaniya karma ? And is a soul Giva) infested with Vedaniya karma (sensation producing karma) also infested with Darshanavaraniya karma ? [Ans.] What has been said about co-relation of Jnanavaraniya karma with aforesaid seven karmas should also be repeated for co-relation of Darshanavaraniya karma with aforesaid six karmas ... and so on up to... Antaraya karma. 47. [pra. ] jassa NaM bhaMte ! veyaNijjaM tassa mohaNijjaM, jassa mohaNijjaM tassa veyaNijjaM ? [u. ] goyamA ! jassa veyaNijjaM tassa mohaNijjaM siya atthi siya natthi, jassa puNa mohaNijjaM tassa veyaNijjaM niyamA atthi| 47. [pra. ] bhagavan ! jisa jIva ke vedanIyakarma hai, kyA usake mohanIyakarma hai, aura jisa jIva ke mohanIyakarma hai, kyA usake vedanIyakarma hai? ma [u. ] gautama ! jisa jIva ke vedanIyakarma hai, usake mohanIyakarma kadAcit hotA hai, kadAcit nahIM hai ja bhI hotA, kintu jisa jIva ke mohanIyakarma hai, usake vedanIyakarma avazya hotA hai| 47. [Q.] Bhante ! Is a soul (jiva) infested with Vedaniya karma (sensation producing karma) also infested with Mohaniya karma (deluding karma) ? And is a soul (jiva) infested with Mohaniya karma also infested with Veaaniya karma ? (Ans.] Gautam ! A soul (jiva) infested with Vedaniya karma may and may not be infested with Mohaniya karma. However, a soul (jiva) infested with Mohaniya karma is also, as a rule, infested with Vedaniya karma. 48. [pra. ] jassa NaM bhaMte ! veyaNijjaM tassa AuyaM0 ? [u. ] evaM eyANiM paropparaM niymaa| 48. [pra. ] bhagavan ! jisa jIva ke vedanIyakarma hai, kyA usake AyuSyakarma hai, aura jisake AyuSyakarma hai kyA usake vedanIyakarma hai ? [u. ] gautama ! ye donoM karma niyamataH paraspara sAtha-sAtha hote haiN| ___48. [Q.] Bhante ! Is a soul (jiva) infested with Vedaniya karma (sensation producing karma) also infested with Ayushya karma (life-span )))) 5555555) 4 5 | aSTama zataka : dazama uddezaka (297) Eighth Shatak : Tenth Lesson 4 84 5 ) )) )) ))))))))))))) )))) 8

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8) )))))))))))))))))) )))))) determining karma) ? And is a soul (jiva) infested with Ayushya karma i also infested with Vedaniya karma ? (Ans.] Gautam ! These two karmas coexist as a rule. ma 49. jahA AueNa samaM evaM nAmeNa vi, goeNa vi samaM bhANiyavvaM / 49. jisa prakAra AyuSyakarma ke sAtha (vedanIyakarma ke viSaya meM) kahA, usI prakAra nAma aura OM gotrakarma ke sAtha bhI (vedanIyakarma ke viSaya meM) kahanA caahie| 49. What has been said about co-relation of Vedaniya karma with Ayushya karma (life-span determining karma) should also be repeated 4 for co-relation of Vedaniya karma with Naam karma (form determining karma) and Gotra karma (status determining karma). 50. [pra. ] jassa NaM bhaMte ! veyaNijjaM tassa aMtarAiyaM0 ? pucchaa| [u. ] goyamA ! jassa veyaNijjaM tassa aMtarAiyaM siya atthi siya natthi, jassa puNa aMtarAiyaM tassa OM veyaNijjaM niyamA asthi 3 / 50. [pra. ] bhagavan ! jisa jIva ke vedanIyakarma hai, kyA usake antarAyakarma hai, aura jisake OM antarAyakarma hai, kyA usake vedanIyakarma hai ? [u. ] gautama ! jisa jIva ke vedanIyakarma hai, usake antarAyakarma kadAcit hotA hai, kadAcit nahIM OM bhI hotA, parantu jisake antarAyakarma hotA hai, usake vedanIyakarma niyamataH hotA hai| + 50. [Q.] Bhante ! Is a soul (jiva) infested with Vedaniya karma also infested with Antaraya karma (power hindering karma) ? And is a soul (jiva) infested with Antaraya karma also infested with Vedaniya karma ? ____ [Ans.] Gautam ! A soul (jiva) infested with Vedaniya karma (sensation producing karma) may and may not be infested with Antaraya karma (power hindering karma). However, a soul (jiva) infested with Antaraya karma is also, as a rule, infested with Vedaniya karma. 51. [pra. ] jassa NaM bhaMte ! mohaNijaM tassa AuyaM, jassa AuyaM tassa mohaNijjaM ? [u. ] goyamA ! jassa mohaNijjaM AuyaM niyamA atthi, jassa puNa AuyaM tassa puNa mohaNijjaM siya OM asthi siya ntthi| ma 51. [pra. ] bhagavan ! jisa jIva ke mohanIyakarma hotA hai, kyA usake AyuSyakarma hotA hai, aura %2 jisake AyuSyakarma hotA hai, kyA usake mohanIyakarma hotA hai ? [u. ] gautama ! jisa jIva ke mohanIyakarma hai, usake AyuSyakarma avazya hotA hai, jisake # AyuSyakarma hai, usake mohanIyakarma kadAcit hotA hai, kadAcit nahIM bhI hotaa| | bhagavatI sUtra (3) (298) Bhagavati Sutra (3) 555555555555555555555555555555555555555555555558 195 )) )))) ) ))) )) ) )

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5555555555555555555)))))))))))))) 4 55555555555555 9555555555555555555555555553 5 1. (Q.) Bhante ! Is a soul (iva) infested with Mohaniya karma Wan (deluding karma) also infested with Ayushya karma (life-span determining karma) ? And is a soul (iva) infested with Ayushya karma also infested with Mohaniya karma ? (Ans.) Gautam ! A soul (jiva) infested with Mohaniya karma is also, as a rule, infested with Ayushya karma. However, a soul (jiva) infested with Ayushya karma may and may not be infested with Mohaniya karma. 52. evaM nAmaM goyaM aMtarAiyaM ca bhANiyavvaM 4 / 52. isI prakAra nAma, gotra aura antarAyakarma ke viSaya meM bhI kahanA caahie| 52. The same is true for Naam karma (form determining karma), Gotra karma (status determining karma) and Antaraya karma (power hindering karma). 53. [pra. ] jassa NaM bhaMte ! AuyaM tassa nAmaM0 ? pucchaa| [u. ] goyamA ! do vi paropparaM niym| 53. [pra. ] bhagavan ! jisa jIva ke AyuSyakarma hotA hai, kyA usake nAmakarma hotA hai, aura jisake nAmakarma hotA hai, kyA usake AyuSyakarma hotA hai ? [u. ] gautama ! ye donoM karma paraspara niyamataH hote haiN| 53. [Q.1 Bhante ! Is a soul (jiva) infested with Ayushya karma (lifespan determining karma) also infested with Naam karma ? And is a soul (jiva) infested with Naam karma also infested with Ayushya karma ? [Ans.] Gautam ! These two karmas coexist as a rule. 54. evaM gotteNa vi samaM bhANiyavvaM / 54. (AyuSyakarma ke viSaya meM) gotrakarma ke sAtha bhI isI prakAra kahanA caahie| 54. The same is true for Gotra karma (status determining karma) (in context of Ayushya karma). 55. [pra. ] jassa NaM bhaMte ! AuyaM tassa aMtarAiyaM ? pucchaa| [u. ] goyamA ! jassa AuyaM tassa aMtarAiyaM siya atthi siya natthi, jassa puNa aMtarAiyaM tassa AuyaM niyamA 5 / 55. [pra. ] bhagavan ! jisa jIva ke AyuSyakarma hotA hai, kyA usake antarAyakarma hotA hai, aura jisake antarAyakarma hai, usake AyuSyakarma hotA hai ? 85555555555555555555555555555555555555555555555555 aSTama zataka : dazama uddezaka (299) Eighth Shatak : Tenth Lesson

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))))))))))))))))))555555555555555555558 ja [u. ] gautama ! jisake AyuSyakarma hotA hai, usake antarAyakarma kadAcit hotA hai, kadAcita nahIM hotA, kintu jisa jIva ke antarAyakarma hotA hai, usake AyuSyakarma avazya hotA hai| 55. [Q.] Bhante ! Is a soul (jiva) infested with Ayushya karma also infested with Antaraya karma ? And is a soul (jiva) infested with Antaraya karma also infested with Ayushya karma ? [Ans.] Gautam ! A soul (jiva) infested with Ayushya karma may and may not be infested with Antaraya karma (power hindering karma). However, a soul (jiva) infested with Antaraya karma is also, as a rule, infested with Ayushya karma (life-span determining karma). 56. [pra. ] jassa NaM bhaMte ! nAmaM tassa goyaM, jassa NaM goyaM tassa NaM nAmaM ? + [u. ] goyamA ! jassa NaM NAmaM tassa NaM niyamA goyaM, jassa NaM goyaM tassa NaM niyamA nAma-goyamA ! OM do vi ee paropparaM niymaa| 56. [pra. ] bhagavan ! jisa jIva ke nAmakarma hotA hai, kyA usake gotrakarma hotA hai, aura jisake Wan gotrakarma hotA hai, usake nAmakarma hotA hai ? [u.] gautama ! jisake nAmakarma hotA hai, usake gotrakarma avazya hotA hai, aura jisake gotrakarma Wan hotA hai, usake nAmakarma bhI avazya hotA hai| gautama! ye donoM karma sahabhAvI haiN| 56. (Q.) Bhante ! Is a soul (jiva) infested with Naam karma (forms determining karma) also infested with Gotra karma (status determining karma) ? And is a soul (jiva) infested with Gotra karma also infested with Naam karma ? (Ans.] Gautam ! A soul (jiva) infested with Naam karma is, as a rule, also infested with Gotra karma. And a soul (jiva) infested with Gotra karma is, as a rule, also infested with Naam karma. These two karmas coexist as a rule. 57. [pra. ] jassa NaM bhaMte ! NAmaM tassa aMtarAiyaM0 ? pucchaa| [u. ] goyamA ! jassa nAmaM tassa aMtarAiyaM siya atthi siya natthi, jassa puNa aMtarAiyaM tassa nAma niyamA asthi 6 / 57. [pra. ] bhagavan ! jisake nAmakarma hotA hai, kyA usake antarAyakarma hotA hai, aura jisake OM antarAyakarma hotA hai, usake nAmakarma hotA hai ? [u.] gautama ! jisa jIva ke nAmakarma hotA hai, usake antarAyakarma hotA bhI hai, nahIM bhI hotA OM kintu jisake antarAyakarma hotA hai, usake nAmakarma niyamataH hotA hai| 84555555555555555555555555555555)))))))))))) | bhagavatI sUtra (3) (300) Bhagavati Sutra (3) kha) Yin %%% %% %% %% %% %% % %% %% %% %%% %% %% %% %

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B555555555555) ))))))))))))))) 57. [Q.] Bhante ! Is a soul (jiva) infested with Naam karma (form i determining karma) also infested with Antaraya karma ? And is a soul 5 (iva) infested with Anturaya karma also infested with Naam karma ? (Ans.] Gautam ! A soul (jiva) infested with Naam karma may and may not be infested with Antaraya karma. However, a soul (jiva) infested with Antaraya karma is also, as a rule, infested with Naam karma. 58. [pra. ] jassa NaM bhaMte ! goyaM tassa aMtarAiyaM0 ? pucchaa| __ [u. ] goyamA ! jassa NaM goyaM tassa aMtarAiyaM siya atthi siya natthi, jassa puNa aMtarAiyaM tassa goyaM niyamA asthi 7 / / 58. [pra. ] bhagavan ! jisake gotrakarma hotA hai, kyA usake antarAyakarma hotA hai, aura jisa jIva ke antarAya karma hotA hai, kyA usake gotrakarma hotA hai ? [u. ] gautama ! jisake gotrakarma hai, usake antarAyakarma hotA bhI hai, aura nahIM bhI hotA, kintu hai jisake antarAyakarma hai, usake gotrakarma avazya hotA hai| 58. (Q.) Bhante ! Is a soul (jiva) infested with Gotra karma (form 4 determining karma) also infested with Antaraya karma (power 4 hindering karma) ? And is a soul (jiva) infested with Antaraya karma also infested with Gotra karma ? [Ans.] Gautam ! A soul (jiva) infested with Gotra karma may and may not be infested with Antaraya karma. However, a soul (jiva) infested with Antaraya karma is also, as a rule, infested with Gotra karma. vivecana : karmoM ke paraspara sahabhAva kI vaktavyatA-prastuta 17 sUtroM (sUtra 42 se 58 taka) meM jJAnAvaraNIya Adi karmoM kA apane se uttarottara karmoM ke sAtha niyama se hone athavA na hone kA vicAra kiyA gayA hai| ___'niyamA' aura 'bhajanA' kA artha-niyamA kA artha hai-niyama se, avazya, aura 'bhajanA' kA artha hai-vikalpa se. kadAcit honA. kadAcit na honaa| kisameM kina-kina karmoM kI niyamA aura bhajanA-manuSya meM jJAnAvaraNIya, darzanAvaraNIya, mohanIya aura antarAya, ina cAra ghAtikarmoM kI bhajanA hai (kyoMki kevalI ke ye cAra ghAtikarma naSTa ho jAte haiM), jabaki vedanIya, AyuSya, nAma aura gotrakarma kI niyamA hai| zeSa 23 daNDakoM meM ATha karmoM kI niyamA hai| siddha bhagavAna meM karma hote hI nhiiN| isa prakAra ATha karmoM kI niyamA aura bhajanA ke kula 28 bhaMga samutpanna hote haiN| // yathA-jJAnAvaraNIya se 7, darzanAvaraNIya se 6, vedanIya se 5, mohanIya se 4, AyuSya se 3, nAmakarma se 2, aura gotrakarma se 1 / (inakI carcA mUla sUtra meM A cukI hai| vistAra ke lie vyAkhyAprajJaptisUtra, bhAga 2, pRSTha 420 dekheM) OM | aSTama zataka : dazama uddezaka (301) Eighth Shatak : Tenth Lesson Yin %%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya

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29555 5 555 595 55955 5 5 55 5 5 5 5 5 595555952 Wan 55555555555555555 Elaboration-Co-relation between karmas-The rules of co-relation between Jnanavaraniya karma (knowledge obscuring karma) and following karmas has been discussed in aforesaid 17 aphorisms (42-58). Niyama and bhajana-The term niyama means essentially or as a rule. Bhajana means probability or may and may not. The rule-In human beings the bondage of four vitiating karmas ghaati karma), namely Jnanavaraniya karma (knowledge obscuring karma), Darshanavaraniya karma (perception/faith obscuring karma), Mohaniya karma (deluding karma), and Antaraya karma (power hindering karma) is probable. This is because these karmas can be destroyed to attain omniscience. On the other hand, the bondage of Vedaniya karma (sensation producing karma), Ayushya karma (life-span determining karma), Naam karma (form determining karma), and Gotra karma (status determining karma) is essential or manifests as a rule. In the remaining 23 places of suffering (dandak) bondage of all eight karmas is essential. The Siddha State is free of karmas. This way there are 28 alternative combinations of two options of niyama and bhajana for coexistence of eight karmas-7 for Jnanavaraniya karma, 6 for Darshanavaraniya karma, 5 for Vedaniya karma, 4 for Mohaniya karma, 3 for Ayushya karma, 2 for Naam karma, and 1 for Gotra karma. (for details see Vyakhya Prajnapti Sutra, part-2, p. 420) pudgalI aura pudgala kA vicAra MATTER AND POSSESSOR OF MATTER 59. [ pra. 1 ] jIve NaM bhaMte! kiM poggalI, poggale ? [ u. ] goyamA ! jIve poggalI vi, poggale vi| 59. [ pra. 1 ] bhagavan ! jIva pudgalI hai athavA pudgala hai ? [u. ] gautama ! jIva pudgalI bhI hai aura pudgala bhI / 59. [Q. 1] Bhante! Is jiva (living being/soul) possessor of matter (pudgali) or matter (pudgal)? [Ans.] Gautam ! Jiva (living being/soul) is both a possessor of matter (pudgali) as well as matter (pudgal). [pra. 2 ] se keNaTTeNaM bhaMte ! evaM buccai 'jIve poggalI vi poggale vi' ? [ u.] goyamA ! se jahAnAmae chatteNaM chattI, daMDeNaM daMDI, ghaDeNaM ghaDI, paDeNaM paDI, kareNaM karI evAmeva - goyamA ! jIve vi soiMdiya - cakkhiMdiya - ghANiMdiya - jibbhiMdiya - phAsiMdiyAiM paDucca poggalI, jIvaM paDucca poggale, se teNaTTeNaM goyamA ! evaM buccai 'jIve poggalI vi poggale vi' / bhagavatI sUtra (3) (302) 5555555555555555555555555555 Bhagavati Sutra (3) - 5 5 5 5 5 5 595959595955 55 5 5 5 5 5 5 5 5 5 5 5 595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 2 47 Wan Wan

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Wan Wan Wan Wan 5 paTa hone se paTI evaM kara hone se karI kahA jAtA hai, isI taraha, he gautama ! jIva zrotrendriya cu tttttttttttttttttttttt*tmimimimimittllli cakSurindriya- prANendriya-jihvendriya- sparzendriya- ( svarUpa pudgala vAlA hone se ) kI apekSA se 'pudgalI' kahalAtA hai, tathA svayaM jIva kI apekSA 'pudgala' kahalAtA hai / isa kAraNa se he gautama! maiM kahatA hU~ ki 5 jIva pudgalI bhI hai aura pudgala bhI hai| Wan Wan [pra. 2 ] bhagavan ! kisa kAraNa se Apa aisA kahate haiM ki jIva pudgalI bhI hai aura pudgala bhI hai ? Wan Wan hhhhhh [ u. ] gautama ! jaise kisI puruSa ke pAsa chatra ho use chatrI, daNDa ho use daNDI, ghaTa hone se ghaTI, [Ans.] Gautam ! As a person with a chhatra ( umbrella) is called chhatri (the owner of umbrella), a person with a dand (staff) is called Wan dandi (the owner of staff), a person with a ghat (urn) is called ghati (the Wan owner of urn), a person with a pat (piece of cloth) is called pati (the f owner of piece of cloth ), and a person with a kar (hand) is called hari (the 5 Wan owner of hand); in the same way, Gautam ! Because a jiva (living being) 5 5 has the sense organ of hearing (a form of matter), that of seeing, that of pha phra cu pha ( pudgal ). And in itself or in context of soul it is matter (pudgal). That is phra 5 why, Gautam ! I say that jiva (living being / soul) is both a possessor of FFEE 59. [Q. 2] Bhante ! Why do you say that jiva ( living being / soul) is both a possessor of matter (pudgali) as well as matter (pudgal) ? 5 matter (pudgali) as well as matter (pudgal). Wan 60. [ pra. 1 ] neraie NaM bhaMte! kiM poggalI0 ? [ u. ] evaM ceva / [ 2 ] evaM jAva vemANie / navaraM jassa jai iMdiyAiM tassa tai vi bhANiyavvAiM / 60. [ pra. 1 ] bhagavan ! nairayika jIva pudgalI hai, athavA pudgala hai ? [ u. ] gautama ! uparyukta sUtrAnusAra yahA~ bhI kathana karanA caahie| [ 2 ] isI prakAra yAvat vaimAnika taka kahanA cAhie, kintu sAtha hI, jisa jIva kI jitano indriyA~ hoM, usakI utanI indriyA~ kahanI caahie| 5 smell, that of taste and that of touch, it is called possessor of matter 60. [Q. 1] Bhante ! Is Nairayik jiva (infernal being / soul) possessor of matter (pudgali) or matter (pudgal ) ? [Ans.] Gautam ! The aforesaid (about jiva in general) should be f repeated here. 5 [2] The same should also be repeated for all beings up to Vaimanik 6 devs, but in each case the number of sense organs should be f specifically stated. aSTama zataka : dazama uddezaka (303) 75 5 5 5 55 55 55555 5 5 5 55 55 5 5 5 5 5 55595 Eighth Shatak: Tenth Lesson 2959595559595959555555 5 555 59595959595959 55 5 5 5 5 5 5 95 96 95 5 5 5 5 5 5 5 5 5 55 55 2 phra Wan pha

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kutittttitimititit****tmilllllltmi****tmi*****S phra 61. [ pra. 1 ] siddhe NaM bhaMte! kiM poggalI, poggale ? [ u. ] goyamA ! no poggalI, poggale / 61. [ pra. 1 ] bhagavan ! siddhajIva pudgalI haiM yA pudgala haiM ? [u. ] gautama ! siddhajIva pudgalI nahIM, kintu puMgala haiM / 61. [Q. 1] Bhante ! Is Siddha jiva ( liberated soul) possessor of matter (pudgali) or matter (pudgal ) ? [Ans.] Gautam ! Siddha jiva (liberated soul) is not possessor of matter (pudgali) but matter (pudgal) itself. [pra. 2 ] se keNaTTeNaM bhaMte ! evaM buccai jAva poggale ? [u. ] goyamA ! jIvaM paDucca, se teNaTTeNaM goyamA ! evaM vuccai 'siddhe no poggalI, poggale' / sevaM bhaMte! sevaM bhaMte ! ti0 / // aTThamasae : dasamo uddesao samatto // // aTTamaM sayaM samattaM // [pra. 2 ] bhagavan ! Apa aisA kisa kAraNa se kahate haiM, ki siddhajIva pudgalI nahIM, kintu pudgala haiM ? [ u. ] gautama ! jIva kI apekSA siddhajIva pudgala haiM; (kintu unake indriyA~ na hone se ve pudgalI nahIM haiM); isa kAraNa se kahatA hU~ ki siddhajIva pudgalI nahIM, kintu pudgala haiM / 'he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai'; yoM kahakara zrI gautama svAmI yAvat vicaraNa karate haiM / 61. [Q. 2] Bhante ! Why do you say that Siddha jiva (liberated soul) is not possessor of matter (pudgali) but matter (pudgal) itself ? [Ans.] Gautam ! In context of its existence as a soul it is pudgal (matter), (but as it does not have sense organs it is not pudgali), that is why I say that Siddha jiva (liberated soul) is not possessor of matter (pudgali) but matter (pudgal) itself. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : pudgalI evaM pudgala kI vyAkhyA - prastuta prakaraNa meM 'pudgalI' use kahate haiM, jisake zrotrendriya, cakSurindriya Adi pudgala hoM / indriyoM rUpI pudgaloM ke saMyoga se audhika jIva tathA caubIsa daNDakavartI jIvoM ko 'pudgalI' kahA gayA hai| siddhajIvoM ke indriyarUpI pudgala nahIM hote, isalie ve 'pudgalI' nahIM kahalAte / jIva ko bhagavatI sUtra ( 3 ) Bhagavati Sutra (3) *** (304) phra Wan phra phra phra Wan Wan Wan Wan phra 5

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4545454 455 456 457 454 455 456 457 455 456 457 455 456 4 57 455 456 457 455 456 457 455 456 457 455 456 457 454 yahA~ jo 'pudgala' kahA gayA hai, vaha jIva kI saMjJA mAtra hai| 'pudgala' zabda se 'rUpI ajIva dravya' aisA artha nahIM 45171 Eyi -(gra, 11 898) // aSTama zataka : dazama uddezaka samApta // 11 3404 STAF Fagor il Elaboration-Pudgali and pudgal-Here pudgali is one who possesses matter in the form of sense organs including those of hearing and seeing. Due to their association with matter in the form of sense organs soul in general and all living beings belonging to the 24 places of suffering (dandak) are categorized as pudgali (possessors of matter). As liberated us souls (Siddha) do not have matter in the form of sense organs they are not categorized as pudgali. Here the term pudgal is not used in its normal sense of matter, the non-living entity with a form. It is just a name given to soul, the living entity, in recognition of its association with matter in the realm of the tangible. (Vritti, leaf 424) * END OF THE TENTH LESSON OF THE EIGHTH CHAPTER * END OF THE EIGHTH CHAPTER 45545454545454545454545454545454 455 456 457 455 456 457 454 455 456 45 hon-livine term pot sense 15454545454545455 456 457 455 456 455 456 457 454 455 456 457 aSTama zataka : dazama uddezaka (305) Eighth Shatak : Tenth Lesson 6 454 455 456 457 455 456 457 455 456 45 44 44 445 4444444444444

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B ) ))))))))))))))))))))555558 navamaM sayaM: navama zataka NAVAM SHATAK (CHAPTER NINE) prAthamika INTRODUCTION OM vyAkhyA prajJapti ke nauMve zataka meM jambUdvIpa, caMdramA Adi, antarvIpaja, azrutvA kevalI, gAMgeya praznottara, RSabhadatta-devAnandA prakaraNa, jamAli anagAra eka puruSahantA Adi se saMbaddha praznottara Adi viSayoM ke pratipAdaka cauMtIsa uddezaka haiN| The ninth chapter of Vyakhya Prajnapti contains thirty four lessons with questions and answers about a variety of topics including Jambudveep, Wan Moon etc., Middle islands, Non-listener omniscient, Gangeya, Rishbhdatt-Dewananda, Jamali and Purush-hanta. OM nauveM zataka kI saMgrahaNI gAthA COLLATIVE VERSE 1. jaMbuddIve 1 joisa 2 aMtaradIvA 30 asocca 31 gaMgeya 32 / kuMDaggAme 33 purise 34 navamammi sayammi cottiisaa||1|| 1. (gAthArtha-) 1. jambUdvIpa, 2. jyotiSa, 3 se 30 taka (aTThAIsa) antarvIpa, 31. azrutvA + (-kevalI ityAdi), 32. gAMgeya (anagAra), 33. (brAhmaNa--) kuNDagrAma, aura 34. puruSa (puruSahantA __ ityaadi)| nauveM zataka meM ye cauMtIsa uddezaka haiN| 1. (1) Jambudveep (Jambu continent), (2) Jyotish (Stellar gods), (3-30) Antardveep (middle islands), (31) Ashrutva (non-listener), (32) Gangeya (the ascetic), (33) Kundagram (Brahmin Kundagram), and (34) Purush (killer of men). paDhamo uddesao : 'jaMbuddIve' prathama uddezaka :jambUdvIpa PRATHAM UDDESHAK (FIRST LESSON) : JAMBUDVEEP (JAMBU CONTINENT) jambUdvIpanirUpaNa JAMBU CONTINENT 2. teNaM kAleNaM teNaM samaeNaM mihilA nAma nagarI hotthaa| vnnnno| mANibhadde ceie| vnnnno| sAmI smosddhe| parisA niggyaa| dhammo khio| jAva bhagavaM goyame pajjuvAsamANe evaM vayAsI 2. (upodghAta) usa kAla aura usa samaya meM mithilA nAma kI nagarI thii-vrnnn| vahA~ mANibhadra nAma kA caitya thaa| varNana (usakA varNana bhI aupapAtika sUtra ke anusAra samajha lenA caahiye|) zramaNa bhagavAna OM bhagavatI sUtra (3) (306) Bhagavati Sutra (3) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

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phaphaphaphaphaphaphaphaphaphaphapha 5 Wan Wan Jin kra 5 f 5 5 f F F ttttk***mitmi*tmitmilll******************lllik i mahAvIra svAmI kA samavasaraNa huA / (unake darzana - vandana Adi karane ke lie) pariSad niklii| ( bhagavAna ne ) dharma kahA- dharmopadeza diyA, yAvat bhagavAna gautama ne paryupAsanA karate hue ( bhagavAna 2. During that period of time there was a city called Mithila. Description (as in Aupapatik Sutra). Outside the city there was a 5 Chaitya called Manibhadra. Description (of the 5 Bhagavan Mahavir arrived there... and so on up to ... People came out to pay homage and attend the discourse ... and so on up to ... Indrabhuti 5 Anagaar, the senior disciple of Bhagavan Mahavir... and so on up to... 5 paid his homage and obeisance and submitted 3 . [ pra. ] kahi NaM bhaMte ! jaMbuddIve dIve ? kiMsaMTie NaM bhaMte ! jaMbuddIve dIve ? [u. ] evaM jaMbuddIvapaNNattI bhANiyavvA jAva evAmeva sapuvvAvareNaM jaMbuddIve dIve coddasa salilAsayasahassA chappannaM ca sahassA bhavaMtIti mkkhaayaa| sevaM bhaMte! sevaM bhaMte ! ti0 / mahAvIra se) isa prakAra pUchA // navama sae paDhamo uddesao samatto // 3 . [ pra. ] bhagavan ! jambUdvIpa nAmaka dvIpa kahA~ hai ? ( usakA ) saMsthAna (AkAra) kisa prakAra kA hai ? [ u. ] gautama ! isa viSaya meM jambUdvIpaprajJapti meM kahe anusAra yAvat-isI taraha jambUdvIpa nAmaka dvIpa meM pUrva sahita apara (pUrva samudra aura pazcima samudra) kI ora jAkara unameM girane vAlI caudaha lA chappana hajAra nadiyA~ haiM, aisA kahA gayA hai; (yahA~ taka) kahanA caahie| 3. [Q.] Bhante ! Please tell me what is the location of the continent called Jambudveep ? What is its structure (samsthaan ) ? Chaitya). (Once) [Ans.] Gautam ! On this, refer to Jambudveep Prajnapti ... and so on up to... "This way it is said that in the continent called Jambudveep there are one million fifty six thousand rivers flowing towards and falling in the eastern sea and the western sea.' vivecana : jambUdvIpa sambandhI samagra varNana jambUdvIpaprajJapti vakSaskAra 1, 3 tathA 6 meM dekheM / Elaboration-Complete description of Jambudveep is available in Chapters (Vakshaskar) 1, 3 and 6 of Jambudveep Prajnapti. // navama zataka : prathama uddezaka samApta // END OF THE FIRST LESSON OF THE NINTH CHAPTER navama zataka : prathama uddezaka ( 307 ) 29555595959595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 5 5 5552 Ninth Shatak: First Lesson Wan 15 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 952 Wan

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B9544554Wan 55555;)))))))))555555 )) bIo uddesao : 'joisa' navama zataka : dvitIya uddezaka : jyotiSa NINTH SHATAK (Chapter Ninth) : SECOND LESSON : JYOTISH (STELLAR GODS) )))) ))) )) )) )) ))) ))) 85555555555555555555555555555555555555555555555552 1. rAyagihe jAva evaM vayAsI1. rAjagRha nagara meM yAvat gautama svAmI ne isa prakAra pUchA 1. In Rajagriha city ... and so on up to... (Gautam Swami) submitted jambUdvIpa Adi dvIpa-samudroM meM candra Adi kI saMkhyA NUMBER OF MOONS IN JAMBUDVEEP AND OTHER AREAS 2. [pra. ] jaMbuddIve NaM bhaMte ! dIve kevaiyA caMdA pabhAsiMsu vA pabhAseMti vA pabhAsissaMti vA ? __[u. ] evaM jahA jIvAbhigame jAva- egaM ca sayasahassaM, tettIsa khalu bhave shssaaii| 'nava ya sayA paNNAsA taaraagnnkoddaakoddiinnN'| sobhaM sobhiMsu sobhiMti sobhissNti|| 2. [pra.] bhagavan ! jambUdvIpa nAmaka dvIpa meM kitane candroM ne prakAza kiyA, prakAza karate haiM aura prakAza kareMge? [u. ] gautama ! jisa prakAra jIvAbhigamasUtra meM kahA hai, usI prakAra jAnanA cAhie, yAvat 'eka lAkha tetIsa hajAra nau sau pacAsa koDAkor3I tAroM ke samUha zobhita hue, zobhita hote haiM aura zobhita / hoMge'; yahA~ taka jAnanA caahie| (jambUdvIpaprajJapti, vakSaskAra 7 meM ukta varNana hai) 2. [Q.] Bhante ! How many moons did shine, do shine and will shine in the continent called Jambudveep? (Ans.] Gautam ! On this, refer to Jambudveep Prajnapti ... and so on up to... 'One hundred thirty three thousand nine hundred fifty hundred trillion (1,33,950 Kodakodi) clusters of stars did glitter, do glitter and will glitter. (More details are available in chapter 7 of Jambudveep si Prajnapti). 3. [pra. ] lavaNe NaM bhaMte ! samudde kevatiyA caMdA pabhAsiMsu vA pabhAsiMti vA pabhAsissaMti vA ? [u. ] evaM jahA jIvAbhigame jAva taaraao| 3. [pra. ] bhagavan ! lavaNasamudra meM kitane candroM ne prakAza kiyA, prakAza karate haiM aura prakAza kareMge? [u. ] gautama ! jisa prakAra jIvAbhigamasUtra meM kahA hai, usI prakAra tAroM ke varNana taka jAnanA caahie| ))) )))) ) ) ) )) )) )) | bhagavatI sUtra (3) (308) ___Bhagavati Sutra (3) Wan ))

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manuSya kSetra meM jyotiSacakra mbUdvIpa lavaNa samudra do sUrya eka sUrya ekacandra do candra do candra eka candra eka sUrya dhAtakI khaMDa dosata sUrya ar3hAIdvIpa meM 132 sUrya 132 candra -apane parivAra ke patha bhramaNa karate haiN| eka sUrya aura eka candra kA parivAra 28 nakSatra aura 88 graha 66975 kror3A kror3a tAre haiN| chaha candra chaha candra lodhadi samudra ardhapuSkara dvIpa u. chaha sUrya chattIsa sUrya ikkIsa sUrya uttIsa candra ikkIsa candra ikkIsa candra chattIsa candra ikkIsa sUrya uttIsa sUrya

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955555555555555555555555555555555555550 citra-paricaya 15 | Illustration No.15 manuSya kSetra meM jyotiSa cakra madhyaloka meM asaMkhya dvIpa samudra haiN| ina dvIpa samudroM ke madhya meM ar3hAI dvIpa aura do samudra haiM, OM jisameM jambUdvIpa, dhAtakIkhaNDa aura ardha puSkaravara dvIpa evaM lavaNa samudra aura kAlodadhi samudra haiN| ma ina dvIpoM meM manuSyoM kA nivAsa hai isalie ise manuSya kSetra bhI kahate haiN| prastuta citra meM manuSya loka 4 meM sUrya aura candramA ke bAre meM batAyA gayA hai-(1) eka lAkha yojana lambe-caur3e gola jaMbUdvIpa meM ke do sUrya aura do caMdra haiN| eka sUrya jaba bharatakSetra meM hotA hai taba dUsarA sUrya airAvata kSetra meM (180deg ke __ aMtara para) hotA hai| taba eka caMdra pUrva mahAvideha meM aura eka caMdra pazcima mahAvideha meM (180deg para) hotA hai| (2) lavaNa samudra meM 4 sUrya aura 4 caMdra haiN| (3) dhAtakI khaMDa meM 12 sUrya aura 12 caMdra haiN| * (4) kAlodadhi samudra meM 42 sUrya aura 42 caMdra haiN| (5) ardha puSkara dvIpa meM 72 sarya aura 72 caMdra haiN| isa taraha manuSya kSetra meM kula 132 sUrya aura 132 caMdra haiM, jo apane parivAra ke sAtha cara haiM (ghUmate haiN)| parivAra kA artha hai ki jahA~ 1 sUrya aura 1 caMdra hai vahA~ 28 nakSatra, 88 graha,66975 kror3Akror3a tAre haiN| sabhI sUrya aura caMdra eka paMkti meM hote haiN| manuSya kSetra ke bAhara jyotiSa cakra acara hai| - zataka 9, u. 2, sUtra 2-5 STELLAR ORBITS IN THE AREA OF HUMANS 4 In the middle world there are infinite continents and seas. At the center of these are two and a half continents and two seas - Jambudveep, Dhaatakikhand and Half Pushkaravar Dveep; Lavan Samudra and Kalodadhi Samudra. As humans dwell in these continents this area is known as the area of humans. The illustration explains about the orbits of suns and moons in this area of humans -- (1) There are two suns and two moons in the one Lac Yojan diameter Jambu continent. When one of these suns shines n Bharat area the other is in Airavat area (with a shift of 180'). At thai moment one of the moons is in East Mahavideh and the other in west Mahavideh (with the same shift). (2) There are 4 suns and 4 moons in Lavan Samudra. (3) In Dhaatakikhand there are 12 suns and 12 moons. (4) In Kaalodadhi Samudra there are 42 suns and 42 moons. (4) In Half Pushkaravar Dveep there are 72 suns and 72 moons. Thus there are 132 suns and a32 moons in the whole area of humans. All these move around in their orbits along with their families. A family of one sun and one moon includes 28 constellations, 88 planets and 66975 Kodakodi stars. All suns and moons are in one row. The stellar area beyond the human area is static. - Shatak-9, lesson-2, Sutra-2-5 Wan 05))))))))))555555555555555555ye

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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 Yuan 9555 fi 3. (Q.) Bhante ! How many moons did shine, do shine and will shine Si on Lavan sea ? 5 [Ans.) Gautam ! On this, refer to Jambudveep Prajnapti ... and so on i up to... the description of stars. OM 4. dhAyaisaMDe kAlode pukkharavare abhiMtarapukkharaddhe maNussakhette, eesu sabbesu jahA jIvAbhigame jAva-'ega sasIparivAro taaraagnnkoddikoddiinnN'| OM 4. dhAtakIkhaNDa, kAlodadhi, puSkaravaradvIpa, Abhyantara puSkarArddha aura manuSyakSetra; ina saba kA +varNana jIvAbhigamasUtra ke anusAra, yAvat "eka candra kA parivAra koTAkoTI tArAgaNa (sahita) hotA hai" (yahA~ taka jAnanA caahie)| Wan 4. The description of Dhatakikhand, Kaalodadhi, Pushkaravar Dveep, Abhyantar Pushkarardha and area inhabited by humans (Manushya Kshetra), all these should be quoted from Jivabhigam Sutra 45... and so on up to... "the family of one moon includes Kotakoti (ten 41 million times ten million; 10") stars." 5. [pra. ] pukkharode NaM bhaMte ! samudde kevaiyA caMdA pabhAsiMsu vA pabhAsaMti vA pabhAsissaMti vA ? [u. ] evaM savvesu dIva-samuddesu jotisiyANaM bhANiyavvaM jAva sayaMbhUramaNe jAva sobhaM sobhiMsu vA sobhaMti vA sobhissaMti vaa| sevaM bhaMte ! sevaM bhaMte ! tti0| // navama sae : bIo uddesao samatto // * 5. [pra. ] bhagavan ! puSkaroda samudra meM kitane candroM ne prakAza kiyA, prakAza karate haiM aura prakAza Wan kareMge? ma [u. ] (jIvAbhigamasUtra kI tIsarI pratipatti ke dUsare uddezaka meM) samasta dvIpoM aura samudroM meM kajyotiSka devoM kA jo varNana kiyA gayA hai, usI prakAra, yAvat svayaMbhUramaNa samudra meM yAvat zobhita hue, zobhita hote haiM aura zobhita hoMge; (vahA~ taka kahanA caahie)| Wan he bhagavan ! yaha isI prakAra hai; bhagavan ! yaha isI prakAra hai; (yoM kahakara yAvat bhagavAna gautama vicarate haiN)| 4 5. (Q.) Bhante ! How many moons did shine, do shine and will shine 4 on Pushkarardha sea ? [Ans.] This follows the description of the Stellar gods in all continents and seas (as mentioned in the second lesson of the third chapter of 15 Jivabhigam Sutra) ... and so on up to... "did shine, do shine and will Wan shine on Svayambhuraman sea." 855555555555555555555555555555555555555555555555555 Wan navama zataka : dvitIya uddezaka (309) Ninth Shatak : Second Lesson B555555555555555555555555558

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Ri Li Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. OM vivecana : jIvAbhigamasUtragata varNana kA sAra-jIvAbhigamasUtra ke anusAra-mukhyatayA candramA kI saMkhyAma jambUdvIpa meM 2, lavaNasamudra meM 4, dhAtakIkhaNDadvIpa meM 12, kAlodasamudra meM 42, puSkaravaradvIpa meM 144. Abhyantara puSkarArddha meM 72 tathA manaSyakSetra meM 132, evaM puSkarodasamadra meM saMkhyAta haiN| isake pazcAta manaSyakSetra OM ke bAhara ke varuNavaradvIpa evaM varuNodasamudra Adi asaMkhyAta dvIpa-samudroM meM yathAsambhava saMkhyAta evaM asaMkhyAta Wan candramA haiM aura jahAM eka candra hai vahAM eka sarya, 28 nakSatra, 88 graha aura 66975 kroDA koDa Wan eka candra kA parivAra hai| isI prakAra ina saba meM sUrya, nakSatra, graha tathA tArAoM kI saMkhyA bhI jIvAbhigamasUtra se jAna lenI caahie| itanA vizeSa hai ki manuSyakSetra meM jo bhI candra, sUrya Adi jyotiSkadeva haiM, ve saba cara (gati karane vAle) haiM, jabaki manuSyakSetra ke bAhara ke saba acara (sthira) haiN| (jIvAbhigamasUtra, pratipatti 3. uddezaka 2, Wan vRtti, sU. 153. 155, 175-177, patra 300, 303, 327-335) Elaboration--Gist of description in Jivabhigam Sutra (mainly about number of moons)- the number of moons in Jambu Dveep-2, in Lavan Samudra-4, in Dhatakikhand Dveep-12, in Kaloda Sea-42, in Pushkaravar Dveep-144, in Abhyantar Pushkarardha-72, in Manushya Kshetra-132, and in Pushkarod Sea--countable. After this in areas outside Manushya Kshetra including Varunavar Dveep and 41 Varunod Sea the place-specific number of moons is countable or innumerable. In the same way the number of the suns, constellations, planets and stars should also be quoted from Jivabhigam Sutra. The point to be specially noted is that the Stellar gods of Manushya Kshetra 4 are moving whereas those outside are stationary. (Jivabhigam Sutra, Pratipatti-3, Uddeshak-2; Vritti, Sutra 153, 155, 175-177, leaves 300,303,327-335) ||nvm zataka : dvitIya uddezaka samApta // * END OF THE SECOND LESSON OF THE NINTH CHAPTER You 5%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Nan Nan Nan Nan Nan Nan Nan %%%%%%%%%%%%%%%%% bhagavatI sUtra (3) (310) Bhagavati Sutra (3) |

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ThavaNa samudra antargata 56 aMtadvapa laghu himavaMta parvata 300 yo, 30 yo 400 yo. 400 yo. 500 yo, lavaNa samudra 400 41 500 yo. 500 yo. 600 yo aMtadvapa aMtadvIpa 600 yo. $ [[]] []] = = 0 . 0 bharata kSetra lavaNa samudra 700 jaMbUdvIpa 600 yo. 700 yo. 700 yo. 800 yo. laghu himavaMta parvata 800 yo 800 yo. aMtadvIpoM kI sthiti kA darzana aMtadva 900 yo. 900 yo. 00 16 900 yo. vRta viSkaMbha

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) jadhaWan 454545555555555555555555555 ))))))) |citra-paricaya 16 Illustration No. 16 antIpa jambUdvIpa meM merU parvata kI dakSiNa dizA meM cullahimavaMta nAmaka varSadhara parvata hai| isa ma parvata ke pUrva aura pazcima dizAoM meM, caramAnta se lavaNa samudra meM cAroM vidizAoM meM jagatI kI koTa se 300-300 yojana lavaNa samudra meM jAne para pahalA antarvIpa AtA hai| ye antarvIpa 300 yojana lambA-caur3A gola hai| yahA~ se 400 yojana kI dUrI para dUsarA antarvIpa 400 yojana lambA-caur3A gola hai| isI krama se 900 yojana kI dUrI para 7vA~ antarvIpa 900 yojana OM lambA-caur3A gola hai| yaha dvIpa Apasa meM thor3e-thor3e aMtara para hone ke kAraNa antarvIpa kahalAte haiN| isI prakAra merU parvata ke uttara dizA meM zikharI parvata hai| isake pUrva aura pazcima caramAnta se bhI cAroM vidizAoM meM 28 antardIpa haiN| inakI bhI lambAI-caur3AI aura Apasa meM dUrI cullahimavaMta parvata ke antarvIpoM ke samAna samajhanI caahie| yahA~ rahane vAle manuSya yugaliyA hote haiN| -zataka 9, u. 2, sUtra 1-3 055555555555555555555555555))))))))))) 055555555555555555555555555555555555555555510 MIDDLE ISLANDS In Jambudveep, to the south of Meru mountain lies the Varshadhar mountain called Chullahimavant. Going three hundred Yojan in the northeastern direction from the eastern extremity lies the first middle island. The length and width of this island is three hundred Yojans. In this sequence there are seven gradually large islands each in the four sub-directions; the seventh middle island being 900 Yojans long and wide. As these islands are separated by short distance they are called middle islands. In the same way to the north of Jambudveep lies Shikhari mountain. This also has 28 middle islands having same dimensions in the four sub-directions. People living in these islands are twin couples. - Shatak-9, lesson-3, Sutra-1-3 0555555555555555555)))))))))))550

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taIAiyA tIsaMtA uddesA : 'aMtaradIvA' navama zataka : tRtIya se tIsaveM uddezaka taka : antadvIpa NINTH SHATAK (Chapter Ninth) : THIRD TO THIRTIETH LESSONS : ANTARDVEEP (MIDDLE ISLANDS) upodghAta INTRODUCTION 1. rAyagihe jAva evaM vayAsI 1. rAjagRha nagara meM, yAvat gautama svAmI ne isa prakAra pUchA____ 1. In Rajagriha city ... and so on up to... (Gautam Swami) submitted ekoruka Adi aTThAIsa antIpaka manuSya 4. HUMANS OF TWENTY EIGHT MIDDLE ISLANDS INCLUDING EKORUK 2. [pra. ] kahi NaM bhaMte ! dAhiNillANaM egoruyamaNussANaM egoruyadIve NAmaM dIve pannatte ? [u. ] goyamA ! jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM evaM jahA jIvAbhigame jAva suddhadaMtadIve jAva devalogapariggahA NaM te maNuyA paNNattA smnnaauso| 2. [pra. ] bhagavan ! dakSiNa dizA kA 'ekoruka' manuSyoM yA 'ekorukadvIpa' nAmaka dvIpa kahA~ batAyA gayA hai ? Wan [u. ] gautama ! jambUdvIpa nAmaka dvIpa ke meru parvata se dakSiNa dizA meM culla himavanta nAmaka varSadhara parvata ke pUrva dizAgata caramAnta (kinAre) se uttara-pUrva dizA (IzAnakoNa) meM tIna sau yojana U lavaNasamudra meM jAne para vahA~ dakSiNa dizA ke 'ekoruka' manuSyoM kA 'ekoruka' nAmaka dvIpa hai| gautama ! ma usa dvIpa kI lambAI-caur3AI tIna sau yojana hai aura usakI paridhi (parikSepa) nau sau unacAsa yojana se kucha kama hai| vaha dvIpa eka padmavaravedikA aura eka vanakhaNDa se cAroM ora se veSTita (ghirA huA) hai| OM ina donoM (padmavaravedikA aura vanakhaNDa) kA pramANa aura varNana jIvAbhigamasUtra (kI tRtIya pratipatti ke Wan Wan prathama uddezaka) ke anusAra isI krama se yAvat zuddhadantadvIpa taka kA varNana (jAna lenA caahie)| yAvat he AyuSyaman zramaNa ! ina dvIpoM ke manuSya devagatigAmI kahe gaye haiM-yahA~ taka kA varNana jAna lenA caahie| Wan 2. [Q.] Bhante ! Where the Southern Ekoruk island, belonging to Ekoruk humans, is said to be located ? [Ans.) Gautam ! In Jambudveep, to the south of Meru mountain Igoing three hundred Yojan (a linear measure equivalent to eight miles) in the north-eastern direction from the eastern extremity of the Varshadhar mountain called Chullahimavant, lies the Southern Ekoruk island belonging to Ekoruk humans. Gautam ! The length and width of this island is three hundred Yojans and its circumference is slightly less navama zataka : tRtIya se tIsavAM uddezaka (311) Ninth Shatak: Third to Thirtieth Lessons 55555 ; ) ))))))) ))) )) ) )) )

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FFFFFFFFFFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$$ $ $ $$$$$ $$$ $$ $$E ithan nine hundred forty-nine Yojans. This island is surrounded by a y i plateau (Padmavarvedika) and a forest. The dimensions and description Stof these two should be read from the first lesson of the EJivabhigam Sutra. In this sequence ... and so on up to... the description of Shuddhadant Dveep should be quoted ... and so on up to... "O long 4 lived Shraman ! It is said that the human beings of these islands are destined to reincarnate in the divine realm." ma 3. evaM aTThAvIsaM pi aMtaradIvA saeNaM saeNaM AyAma-vikkhaMbheNaM bhANiyavvA, navaraM dIve dIve uddeso| evaM savve vi aTThAvIsaM uddesgaa| + sevaM bhaMte ! sevaM bhaMte ! tti0| // navama sae : taiyAiA tIsaMtA uddesA samattA // 3. isa prakAra apanI-apanI lambAI-caur3AI ke anusAra ina aTThAIsa antarvIpoM kA varNana kahanA Wan caahie| vizeSa yaha hai ki yahA~ eka-eka dvIpa ke nAma se eka-eka uddezaka kahanA caahie| isa prakAra ye saba milakara ina aTThAIsa antarvIpoM ke aTThAIsa uddezaka hote haiN| ma he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai; yoM kahakara bhagavAna gautama yAvat vicaraNa karate haiN| 3. This way the description of these twenty-eight middle islands (Antardveep) should be mentioned according to their respective dimensions. It should be noted that one independent lesson (Uddeshak) is to be devoted to each island. Thus there are twenty-eight lessons for Si these twenty-eight islands. "Bhante ! Indeed that is so. Indeed that is so." With these words... OMand so on up to... ascetic Gautam resumed his activities. vivecana : antardIpa aura vahA~ ke nivAsI manuSya-ye dvIpa lavaNasamudra ke andara hone se 'antarvIpa' kahalAte haiN| inake rahane vAle manuSya antarbIpaka kahalAte haiN| yoM to uttaravartI aura dakSiNavartI samasta antarvIpa chappana hote Wan haiM, parantu yahA~ para dakSiNa dizAvartI antIpoM ke sambandha meM hI prazna haiM aura ve 28 haiN| prajJApanAsatra ke anusAra + unake nAma isa prakAra haiM-(1) ekoruka, (2) AbhAsika, (3) lAMgUlika, (4) vaiSANika, (5) hayakarNa, (6) gajakarNa, (7) gokarNa, (8) zaSkulIkarNa, (9) Adarzamukha, (10) meNdramukha, (11) ayomukha, (12) gomukha, (13) azvamukha, (14) hastimukha, (15) siMhamukha, (16) vyAghramukha, (17) azvakarNa, (18) siMhakarNa, (19) akarNa, (20) karNaprAvaraNa, (21) ulkAmukha, (22) meghamukha, (23) vidyunmukha, (24) vidyudanta, (25) ghanadanta, (26) laSTadanta, (27) gUDhadanta, aura (28) zuddhadanta dviip| inhIM antarvIpoM ke nAma para inake rahane manuSya bhI isI nAma vAle kahalAte haiM tathA ekoruka Adi 28 antarvIpoM meM se pratyeka antarvIpa ke nAma se ma eka-eka uddezaka hai| yahA~ rahane vAle manuSya yugaliyA hote haiN| Wan 555555555555555555)))))555555EEEEEEEE | bhagavatI sUtra (3) (312) Bhagavati Sutra (3) Ri Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%% %%%% %%% %% B

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Wan kt********************************* Wan una manuSyoM kI sthiti palyopama ke asaMkhyAtaveM bhAga hotI hai| chaha mAsa AyuSya zeSa rahane para ve eka sAtha 5 putra-putrIyugala ko janma dete haiM / 79 dina taka unakA pAlana-poSaNa karate haiN| tatpazcAt marakara ve devagati meM utpanna hote haiN| pha ve antadvIpa kahA~ ? - jIvAbhigamasUtra ke anusAra jambUdvIpa meM bharata kSetra aura haimavata kSetra kI sImA bA~dhane vAlA culla himavAna parvata hai| vaha parvata pUrva aura pazcima meM lavaNasamudra ko sparza karatA hai| isI parvata ke pUrvI aura pazcimI kinAre se lavaNasamudra meM, cAroM vidizAoM meM se pratyeka vidizA meM tIna-tIna sau yojana Age 5 jAne para ekoruka Adi eka-eka karake cAra antadvIpa Ate haiN| ye dvIpa gola haiN| inakI lambAI-caur3AI Wan tIna-tIna sau yojana kI hai| ina dvIpoM se Age 400-400 yojana lavaNasamudra meM jAne para cAra-cAra sau yojana lambe-caur3e hayakarNa Adi cAra dvIpa Ate haiN| ye bhI gola haiN| phra Wan phra Wan isI prakAra inase Age kramazaH pA~ca sau, chaha sau sAta sau ATha sau evaM nau sau yojana jAne para kramazaH 4-4 dvIpa Ate haiM, jinake nAma pahale batA cuke haiN| ina cAra-cAra antadvIpoM kI lambAI-caur3AI bhI kramazaH 5 pA~ca sau se lekara nau sau yojana taka jAnanI caahie| ye sabhI gola haiN| isI prakAra culla himavAna parvata kI cAroM vidizAoM meM ye 28 antadvIpa haiM / Wan Wan chappana antardvIpa - jisa prakAra culla himavAna parvata kI cAroM vidizAoM meM 28 antardvIpa kahe gaye haiM, isI 15 prakAra meru parvata ke uttara meM airavata kSetra kI sImA bAMdhane vAle zikharI parvata kI cAroM vidizAoM meM bhI 28 antadvIpa haiM, jinakA varNana isI zAstra meM 10 veM zataka ke 7veM se lekara 34veM uddezaka taka 28 uddezakoM meM kiyA gayA hai| una antadvIpoM ke nAma bhI inhIM ke samAna haiM / (prajJApanA, pahalA pada, jIvAbhigama, pratipatti 3) 5 (spaSTatA ke lie saMlagna citra dekheM) pha Elaboration-Middle islands and their human inhabitants-As these islands are in Lavan Samudra they are called Antardveep (middle islands). Human beings living on these islands are called Antardveepak 5 (middle island men). The total number of middle islands is 56 (28 northern and 28 southern). Here the question is only about the southern islands and they are 28 in number. Their names according to Prajnapana Sutra are-(1) Ekoruk, (2) Aabhaasik, (3) Langoolik, (4) 5 Vaishaanik, (5) Hayakarn, (6) Gajakarn, (7) Gokarn, ( 8 ) Shashkulikarn, (9) Adarsh-mukh, (10) Mendhramukh, (11) Ayomukh, (12) Gomukh, (13) Ashvamukh, (14) Hastimukh, (15) Simhamukh, (16) Vyaghramukh, (17) Ashvakarn, ( 18 ) Simhakarn, ( 19 ) Akarn, (20) Karnapravaran, ( 21 ) Ulkamukh, (22) Meghmukh, (23) Vidyunmukh, (24) Vidyuddant, (25) 5 Ghanadant, (26) Lashtadant, ( 27 ) Goodhadant, and (28) Shuddhadant. The group name of the humans on each island follow the name of the respective island. The titles of the twenty-eight lessons also follow the same pattern. The human beings living here are Yugalias (twins-one 5 male and one female). 5 5 phra : navama zataka tRtIya se tIsavAM uddezaka Wan ( 313 ) Ninth Shatak: Third to Thirtieth Lessons kulllkkmimimimimimimimimimimimimimimimimimimitmimimimimimimimillli phra

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@44145146 1 4714 445 44 445 44 445 446 45 44 445 446 444 5454545454545454545454545454545454545454545454545454545454545454545454545454 455 41 41 42 The life-span of these human beings is innumerable fraction of one 4 Palyopam (a metaphoric unit of time). They give birth to twins, one male 41 and one female, six months before the end of there life-span. They look after them just for 79 days. After death they reincarnate as divine beings. Location According to Jivabhigam Sutra the Chullahimavant mountain defines the boundary between Bharat area and Haimavat area in Jambudveeep. This mountain touches Lavan Samudra in the east as well as west. From the eastern and western extremities of this mountain, three hundred Yojans away in the Lavan Samudra, there are 45 four islands including Ekoruk, one each in all the four sub-directions. These islands are circular in shape. The length and width of each of these is 300 Yojans. Going 400 hundred Yojans further from each of these there are four more islands, including Hayakarn, of 400 Yojan length width each. They are also circular in shape. $ In the same way going 500, 600, 700, 800, and 900 Yojans further in each direction there are four islands at each distance level. Their lengthwidth follows the same pattern (500 to 900 Yojans). They too are circular. This way there are twenty-eight islands around Chullahimavant 4 mountain. Fifty-six middle islands-Like the 28 islands around Chullahimavant mountain there are 28 middle islands around Shikhari mountain to the north of Meru mountain. The description of these is mentioned in the 7th to 34th lessons of Chapter 10 of this book. They also have the same names. (Prajnapana Sutra Chapter-1; Jivabhigam Sutra, Pratipatti-3) (for clarity see illustration) // navama zataka : tIsare se tIsaveM uddezaka taka samApta // END OF THIRD TO THIRTIETH LESSONS OF THE NINTH CHAPTER * $4554545454545454545454545454545454545454545454545 urat E (3) (314) Bhagavati Sutra (3) 445 44 445 44 445 446 447 444 445 446 44 45 46 47 44

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9555555555555555555555555555555555555 egattIsaimo uddesao : 'asoccA kevalI' navama zataka : ikatIsavA~ uddezaka : azrutvA kevalI NINTH SHATAK (Chapter Ninth) : THIRTY FIRST LESSON : ASHRUTVA KEVALI (SELF-ENLIGHTENED OMNISCIENT) )))))555555555555555555558 upodghAta INTRODUCTION 1. rAyagihe jAva evaM vayAsI 1. rAjagRha nagara meM yAvat (gautama svAmI ne bhagavAna mahAvIra svAmI se) isa prakAra pUchAfa 1. In Rajagriha city ... and so on up to... (Gautam Swami) submitteddharmazravaNa lAbhAlAbha BENEFIT OF HEARING THE SERMON 2. [pra. 1] asoccA NaM bhaMte ! kevalissa vA kevalisAvagassa vA kevalisAviyAe vA kevaliuvAsagassa vA kevaliuvAsiyAe vA tappakkhiyassa vA tappakkhiyasAvagassa vA tappakkhiyasAviyAe vA OM tappakkhiyauvAsagassa vA tappakkhiyauvAsiyAe vA kevalipaNNattaM dhammaM labhejjA savaNayAe ? [u. ] goyamA ! asoccA NaM kevalissa vA jAva tappakkhiyauvAsiyAe vA atthegaie kevalipaNNattaM Wan dhammaM labhejjA savaNayAe, atthegaie kevalipaNNattaM dhammaM no labhejjA svnnyaae| 2. [pra. 1 ] bhagavan ! kevalI, kevalI ke zrAvaka, kevalI kI zrAvikA, kevalI ke upAsaka, kevalI Wan kI upAsikA, kevali-pAkSika (svayaMbuddha), kevali-pAkSika ke zrAvaka, kevali-pAkSika kI zrAvikA, kevali-pAkSika ke upAsaka, kevali-pAkSika kI upAsikA, (inameM se kisI) se binA sune hI kisI jIva ko kevali-prarUpita dharmazravaNa kA lAbha hotA hai ? Wan [u. ] gautama ! kevalI yAvat kevali-pAkSika kI upAsikA (ina dasa) se sune binA hI kisI jIva ko kevali-prarUpita dharmazravaNa kA lAbha hotA hai aura kisI jIva ko nahIM bhI hotaa| Wan 2. [Q. 1] Bhante ! Does a jiva (living being) derive the benefits of // hearing the sermon of (the religion propagated by) an omniscient (Kevali) even without hearing it from the omniscient, or his male disciple (shravak), or his female disciple (shravika), or his male devotee (upaasak), or his female devotee (upaasika); or a self-enlightened omniscient (Kevali-paakshik), or his male disciple (shravak), or his female disciple (shravika), or his male devotee (upaasak), or his female fi devotee (upaasika)? (Ans.] Gautam ! Some jiva (living being) derives and some does not derive the benefits of hearing the sermon of an omniscient (Kevali) even without hearing it from (these ten) the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee (upaasika). 84)))))))))))))))))))) | navama zataka : ikattIsavA~ uddezaka (315) Ninth Shatak : Thirty First Lesson

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9555555555555555555555555555555555555 $$$$$55555559 $$$$$$ ma 2. [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccai-asoccA NaM jAva no labhejjA savaNayAe ? OM [u. ] goyamA ! jassa NaM nANAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva tappakkhiyauvAsiyAe vA kevalipaNNattaM dhammaM labhejja savaNayAe, jassa NaM nANAvaraNijjANaM phakammANaM khaovasame no kaDe bhavai se NaM asoccA kevalissa vA jAva tappakkhiyauvAsiyAe vA kevalipaNNattaM dhammaM no labhejja savaNayAe, se teNadveNaM goyamA ! evaM buccai-taM ceva jAva no labhejja phsvnnyaae| 2. [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki kevalI yAvat kevali-pAkSika kI OMupAsikA (ina dasa) se sune binA hI kisI jIva ko kevali-prarUpita dharmazravaNa kA lAbha hotA hai aura jakisI ko nahIM bhI hotA? Wan 3 [u.] gautama ! jisa jIva ne jJAnAvaraNIya karma kA kSayopazama kiyA huA hai, usako kevalI yAvat kevali-pAkSika kI upAsikA (ina) meM se kisI se sune binA hI kevali-prarUpita dharmazravaNa kA lAbha (dharmabodha kI prApti) hotA hai aura jisa jIva ne jJAnAvaraNIya karma kA kSayopazama nahIM kiyA huA hai, use kevalI yAvat kevali-pAkSika kI upAsikA se sune binA kevali-prarUpita dharmazravaNa kA lAbha nahIM fa hotaa| he gautama ! isI kAraNa aisA kahA gayA ki yAvat kisI ko dharmazravaNa kA lAbha hotA hai aura kisI ko nahIM hotaa| (svAbhAvika dharmAnurAga tathA dharmazravaNa nimitta kAraNa hai, jJAnAvaraNIya karma kA kSayopazama antaraMga kAraNa hai)| 2. [Q.2] Bhante ! Why is it said that some jiva (living being) derives and some does not derive the benefits of hearing the sermon of an omniscient (Kevali) even without hearing it from (these ten) the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee (upaasika) ? [Ans.] Gautam ! A jiva who has accomplished destruction-cumpacification of Jnanavaraniya karma (knowledge obscuring karma) derives the benefits of hearing the sermon of an omniscient (Kevali) even without hearing it from (these ten) the omniscient ... and so on up to... or shis (self-enlightened omniscient's) female devotee (upaasika). And a jiva who has not accomplished destruction-cum-pacification of 41 Jnanavaraniya karma (knowledge obscuring karma) does not derive the i benefits of hearing the sermon of an omniscient (Kevali) without hearing Sit from (these ten) the omniscient ... and so on up to... or his (self enlightened omniscient's) female devotee (upaasika). That is why it is said that some jiva (living being) derives and some does not derive the benefits of hearing the sermon. (Liking for and listening to the sermon is the instrumental cause whereas destruction-cum-pacification of 4 Jnanavaraniya karma is the actual cause.) $$$ ) ) )) ) $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555555555$$$$$ | bhagavatI sUtra (3) (316) Bhagavati Sutra (3) 55555555 5555555555555555555

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n t t t t t t Wan ja t t t t ja t t t t t t t t t t t t t t t t t t t t 3555 )))))))))) ) )))))))) ))) ) ja vivecana : kevalI Adi zabdoM kA tAtparya-kevalissa-jina athavA tiirthNkr| kevali-zrAvaka-jisane kevalI bhagavAna se svayameva pUchA hai, athavA unake vacana sune haiM, vh| kevali-upAsaka-kevalI kI upAsanA karane vAle valI dvArA dasare ko kahe gaye vacana ko sanakara banA haA upAsaka bhkt| kevali-pAkSikakevali-pAkSika arthAt svayaMbuddha kevlii| asocA kevalI-jisane kevalI bhagavAna kI dezanA sunI nahIM hai aise jiiv| (vRtti, patra 432) Technical terms-Kevali-Jina or Tirthankar. Kevali-shravak-a lay disciple who has asked a question or listened to the Kevali in person. 4 Kevali-upaasak-a devotee who indirectly knows about the Kevali and his sermon. Kevali-paakshik-self-enlightened omniscient. (Vritti, leaf 432) zuddha bodhi kA lAbhAlAbha BENEFIT OF RIGHT PERCEPTION/FAITH 3. [pra. 1 ] asoccA NaM bhaMte ! kevalissa vA jAva tappakkhiyauvAsiyAe vA kevalaM bohiM bujjhejjA? [u. ] goyamA ! asoccA NaM kevalissa vA jAva atthegaie kevalaM bohiM bujjhejjA, atthegaie kevalaM bohiM No bujjhejjaa| 3. [pra. 1 ] bhagavan ! kevalI yAvat kevali-pAkSika kI upAsikA se sune binA hI kyA koI jIva zuddha bodhi (samyagdarzana) prApta kara letA hai ? _ [u. ] gautama ! kevalI yAvat kevali-pAkSika kI upAsikA se sune binA hI kaI jIva zuddha bodhi ko prApta kara lete haiM aura kaI jIva prApta nahIM kara paate| 3. [Q. 1] Bhante ! Does ajiva (living being) attain pure enlightenments (right perception/faith) even without hearing (the sermon) from the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee (upaasika)? ___[Ans.] Gautam ! Some jiva (living being) does and some does not. attain pure enlightenment (right perception/faith) even without hearing it from (these ten) the omniscient ... and so on up to... or his female devotee (upaasika). 3. [pra. 2 ] se keNaTeNaM bhaMte ! jAva no bujhejjA ? [u. ] goyamA ! jassa NaM darisaNAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva kevalaM bohiM bujhejjA, jassa NaM darisaNAvaraNijjANaM kammANaM khaovasame No kaDe bhavai // se NaM asoccA kevalissa vA jAva kevalaM bohiM No bujjhejjA, se teNaTeNaM jAva No bujjhejjaa| 3. [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki yAvat zuddha bodhi prApta nahIM kara pAte? [u. ] he gautama ! jisa jIva ne darzanAvaraNIya (darzana-mohanIya) karma kA kSayopazama kiyA hai, vaha Wan 555555555555 n t t t t t t t tb vb tgvb vb vb t v. v. | navama zataka : ikattIsavA~ uddezaka (317) Ninth Shatak : Thirty First Lesson

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phaphaphaphapha Wan tmimitimitimititittmimimimimimimimimimimimimimimittmillli jIva kevalI yAvat kevali - pAkSika upAsikA se sune binA hI zuddha bodhi (samyagdarzana) prApta kara letA 5 hai, kintu jisa jIva ne darzanAvaraNIya karmoM kA kSayopazama nahIM kiyA hai, usa jIva ko kevalI yAvat kevali - pAkSika kI upAsikA se sune binA zuddha bodhi kA lAbha nahIM hotaa| isI kAraNa se he gautama! phra aisA kahA gayA hai ki yAvat kisI ko sune binA zuddha bodhi kA lAbha nahIM hotA / Wan phra 3. [Q. 2] Bhante! Why is it said that ... and so on up to... and some does not attain pure enlightenment (right perception/faith)? Wan Wan [Ans.] Gautam ! A jiva who has accomplished destruction-cumpacification of Darshanavaraniya karma (perception/faith obscuring karma) attains pure enlightenment (right perception / faith) even without 5 hearing it from (these ten) the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee (upaasika). And a jiva has not accomplished destruction-cum-pacification of Wan Darshanavaraniya karma (knowledge obscuring karma) does not attain pure enlightenment (right perception/faith) without hearing it from (these ten) the omniscient ... and so on up to ... or his (self-enlightened omniscient's) female devotee (upaasika ). Gautam ! That is why it is said that and so on up to... does not attain pure enlightenment (right perception/faith) without hearing the sermon. anagAritA kA grahaNa- agrahaNa INITIATION AS HOMELESS ASCETIC who 4. [ pra. 1 ] asoccA NaM bhaMte ! kevalissa vA jAva tappakkhiyauvAsiyAe vA kevalaM muMDe bhavittA agArAo aNagAriyaM pavvajjA ? [ u. ] goyamA ! asoccA NaM kevalissa vA jAva uvAsiyAe vA atthegaie kevalaM muMDe bhavittA agArAo aNagAriyaM pavvajjA, atthegaie kevalaM muMDe bhavittA agArAo aNagAriyaM no pavvaejjA / 4. [ pra. 1 ] bhagavan ! kevalI yAvat kevali-pAkSika kI upAsikA se sune binA hI kyA koI jIva kevala muNDita hokara agAravAsa tyAgakara anagAradharma meM pravrajita ho sakatA hai ? [u. ] gautama ! kevalI yAvat kevali - pAkSika kI upAsikA se sune binA hI koI jIva muNDita hokara agAravAsa chor3akara zuddha yA sampUrNa anagAritA meM pravrajita ho pAtA hai aura koI pravrajita nahIM ho paataa| bhagavatI sUtra (3) 4. [Q. 1] Bhante ! Can a jiva ( living being) tonsure his head, renounce his home and get initiated to accept the life of a homeless-ascetic (anagaar) even without hearing (the sermon ) from the omniscient ... and SO on up to... or his (self-enlightened omniscient 's) female devotee 5 (upaasika) ? (318) ttttmilll******************************* Wan Wan Wan Wan Bhagavati Sutra (3) phra Wan cu 5 Wan 5 Wan Wan

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phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan 5 ************************************ phra 5 [Ans.] Gautam! Some jiva ( living being) can and some cannot tonsure f his head, renounce his home and get initiated to accept the life of a homeless-ascetic (anagaar) even without hearing it from (these ten) the omniscient ... and so on up to ... or his female devotee (upaasika). 4. [ pra. 2 ] se keNaTTeNaM jAva no pavvajjA ? [ u. ] goyamA ! jassa NaM dhammaMtarAiyANaM kammANaM khaovasame kaDe bhavati se NaM asoccA kevalissa vA java kevalaM muMDe bhavittA agArAo aNagAriyaM pavvajjA, jassa NaM dhammaMtarAiyANaM kammANaM khaovasame no kaDe bhavati se NaM asoccA kevalissa vA jAva muMDe bhavittA jAva No pavvajjA, se teNaTTeNaM goyamA ! jAva no pavvajjA / 4. [ pra. 2 ] bhagavan ! kisa kAraNa se yAvat koI jIva pravrajita nahIM ho pAtA ? [ u. ] gautama ! jisa jIva ne dharmAntarAyika karmoM kA kSayopazama kiyA huA hai, vaha jIva kevali Adi se sune binA hI muNDita hokara agAravAsa se anagAradharma meM pravrajita ho jAtA hai, kintu jisa jIva ke dharmAntarAyika karmoM kA kSayopazama nahIM huA hai, vaha muNDita hokara agAravAsa se meM pravrajita nahIM ho paataa| isI kAraNa se he gautama ! yaha kahA gayA hai ki yAvat vaha (koI jIva ) pravrajyA grahaNa nahIM kara pAtA / 4. [Q. 2] Bhante ! Why is it said that and so on up to... some cannot get initiated to accept the life of a homeless-ascetic (anagaar)? [Ans.] Gautam ! A jiva who has accomplished destruction-cumpacification of Dharmantarayik karma (religion hindering karma) can tonsure his head, renounce his home and get initiated to accept the life of a homeless-ascetic (anagaar) even without hearing it from (these ten) the omniscient and so on .... And a jiva who has not accomplished destruction-cum-pacification of Dharmantarayik karma (religion hindering karma) cannot tonsure his head, renounce his home and get initiated to accept the life of a homeless-ascetic (anagaar) without hearing it from (these ten) the omniscient ... and so on..... Gautam ! That is why it is said that and so on up to... cannot tonsure his head, renounce his home and get initiated. ... ... ... vivecana : dhammaMtarAiyANaM kammANaM dharma meM arthAt cAritra aMgIkAra rUpa dharma meM antarAya - vighna DAlane vAle karma / dharmAntarAyika karma arthAt vIryAntarAya evaM vividha cAritramohanIya karma / anagAradharma Elaboration-Dhammamantaraiyaanam kammanam-the karma that hinders passage into religion effected by initiation into the order. This includes Viryantaraya karma (potency hindering karma) and various Chaaritra mohaniya karmas (conduct deluding karmas). navama zataka ikattIsavA~ uddezaka (319) Ninth Shatak: Thirty First Lesson phaphaphaphapha 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 55 5 5 5 55 5 5 5 5 5 5 5552 Wan cu

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kut*********************************** - 5 5 5 5 5 555 5555 5 5 55 55955555 5 5 5 5 5 555 55 55555555 5 55 5 5 5 5 << Wan brahmacarya - vAsa kA dhAraNa- adhAraNa COURTING CELIBACY 5. [ pra. 1 ] asoccA NaM bhaMte! kevalissa vA jAva uvAsiyAe vA kevalaM baMbhaceravAsaM AvasejjA ? [ u. ] goyamA ! asoccA NaM kevalissa vA jAva uvAsiyAe vA atthegaie kevalaM baMbhaceravAsaM AvasejjA, atthegaie kevalaM baMbhaceravAsaM no AvasejjA / 5. [ pra. 1 ] bhagavan ! kevalI yAvat kevali - pAkSika kI upAsikA se sune binA hI kyA koI jIva (maithuna viramaNarUpa) zuddha brahmacaryavAsa dhAraNa kara pAtA hai ? [u. ] gautama ! kevalI yAvat kevali - pAkSika kI upAsikA se sune binA hI koI jIva zuddha brahmacaryavAsa ko dhAraNa kara letA hai aura koI nahIM kara pAtA / Wan 5. [Q. 1] Bhante ! Is it possible for a jiva ( living being) to lead a life of strict celibacy even without hearing (the sermon) from the omniscient Wan and so on up to... or his (self-enlightened omniscient's) female devotee pha (upaasika ) ? Wan Wan [Ans.] Gautam ! It may be possible for some jiva ( living being) and 5 not for some to lead a life of strict celibacy without hearing it from (these ten) the omniscient... and so on up to... or his female devotee (upaasika). phra phra phra 5. [ pra. 2 ] se keNaTTeNaM bhaMte ! evaM vuccai jAva no AvasejjA ? [ u. ] goyamA ! jassa NaM carittAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva kevalaM baMbhaceravAsaM AvasejjA, jassa NaM carittAvaraNijjANaM kammANaM khaovasame no kaDe bhavai se 5 NaM asoccA kevalissa vA jAva no AvasejjA, se teNaTTeNaM jAva no AvasejjA / 5 5. [pra.2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki yAvat koI jIva dhAraNa nahIM kara pAtA ? 5 [ u. ] gautama ! jisa jIva ne cAritrAvaraNIya veda nokaSAyamohanIyarUpa karma kA kSayopazama kiyA hai, phra vaha kevala Adi se sune binA hI zuddha brahmacaryavAsa ko dhAraNa kara letA hai, kintu jisa jIva ne ka cAritrAvaraNIya karma kA kSayopazama nahIM kiyA hai, vaha jIva yAvat zuddha brahmacaryavAsa ko dhAraNa nahIM kara pAtA / isa kAraNa se aisA kahA jAtA hai ki yAvat vaha dhAraNa nahIM kara pAtA / phra 5. [Q. 2] Bhante ! Why is it said that ... and so on up to... It may be possible for some jiva (living being) and not for some to lead a life of strict celibacy? Wan Wan [Ans.] Gautam ! A jiva who has accomplished destruction-cum-5 pacification of Chaaritravaraniya karma (conduct obscuring karma; here it specifically indicates the gender producing karma because that is the Wan deluding factor) may lead a life of strict celibacy even without hearing it 5 from (these ten) the omniscient ... and so on... And a jiva who has not accomplished destruction-cum-pacification of Chaaritravaraniya karma bhagavatI sUtra (3) (320) kut**tti*****mittti********************** phra Bhagavati Sutra (3) pha 'phra

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55555))))))))))))))))))))))))) (conduct obscuring karma) cannot lead a life of strict celibacy without Wan hearing it from (these ten) the omniscient ... and so on ... Gautam ! That Wan is why it is said that ... and so on up to... cannot lead a life of strict) celibacy. OM zuddha saMyama kA grahaNa- agrahaNa ENDEAVOUR FOR ASCETIC-DISCIPLINE 6. [pra. 1 ] asoccA NaM bhaMte ! kevalissa vA jAva kevaleNaM saMjameNaM saMjamejjA ? [u. ] goyamA ! asoccA NaM kevalissa vA, jAva uvAsiyAe vA jAva atthegaie kevaleNaM saMjameNaM saMjamejjA, atthegaie kevaleNaM saMjameNaM no sNjmejjaa| 6. [pra. 1] bhagavan ! kevalI yAvat kevali-pAkSika kI upAsikA se sune binA hI kyA koI jIva zuddha saMyama (niraticAra saMyama ArAdhanA) dvArA saMyama-yatanA karatA hai? [u. ] he gautama ! kevalI yAvat kevali-pAkSika kI upAsikA se sune binA hI koI jIva zuddha 5 saMyama dvArA saMyama-yatanA karatA hai aura koI jIva nahIM krtaa| 6. [Q. 1] Bhante ! Can a jiva (living being) practice ascetic-discipline (samyam-yatana) through strict restraint even without hearing (the sermon) from the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee (upaasika)? [Ans.] Gautam ! Some jiva (living being) can and some cannot practice ascetic-discipline (samyam-yatana) through strict restraint even without hearing it from (these ten) the omniscient ... and so on up to... or 'i his female devotee (upaasika). 6. [pra. 2 ] se keNaTeNaM jAva no saMjamejjA ? [u. ] goyamA ! jassa NaM jayaNAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA Na kevalissa vA jAva kevaleNaM saMjameNaM saMjamejjA, jassa NaM jayaNAvaraNijjANaM kammANaM khaovasame no kaDe bhavai se NaM asoccA kevalissa vA jAva no saMjamejjA, se teNaTeNaM goyamA ! jAva atthegaie no sNjmejjaa| 6. [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki yAvat koI jIva zuddha saMyama dvArA saMyama-yatanA karatA hai aura koI jIva nahIM karatA? [u. ] gautama ! jisa jIva ne yatanAvaraNIya karma (cAritra viSayaka vIryAntarAya karma) kA kSayopazama kiyA huA hai, vaha kevalI yAvat kevali-pAkSika kI upAsikA se sune binA hI zuddha saMyama dvArA ma saMyama-yatanA karatA hai, kintu jisane yatanAvaraNIya karma kA kSayopazama nahIM kiyA hai, vaha kevalI Adi kase sune binA yAvat zuddha saMyama dvArA saMyama-yatanA nahIM krtaa| isIlie he gautama ! pUrvokta prakAra se | meM kahA gayA hai| FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFhhhhhhhh R555555555555555555555555555555555555555555555558 | navama zataka : ikattIsavA~ uddezaka (321) Ninth Shatak : Thirty First Lesson

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k Wan *********************************** 6. [Q. 2] Bhante ! Why is it said that... and so on up to... some cannot practice ascetic-discipline (samyam-yatana) through strict restraint? [Ans.] Gautam ! A jiva who has accomplished destruction-cum- 5 pacification of Yatanavaraniya karma (endeavour obscuring karma; here it is potency hindering karma related to conduct) can practice asceticdiscipline (samyam-yatana) through strict restraint even without hearing it from (these ten) the omniscient... and so on.... And a jiva who has not accomplished destruction-cum-pacification of Yatanavaraniya karma (endeavour obscuring karma) cannot practice ascetic-discipline (samyam-yatana) through strict restraint without hearing it from (these 5 ten) the omniscient... and so on..... Gautam ! That is why it is said that ... and so on up to ... cannot can practice ascetic-discipline (samyam- 5 yatana) through strict restraint. Wan phra zuddha saMvara kA AcaraNa- anAcaraNa PERFECT BLOCKAGE OF INFLOW OF KARMAS 7. [ pra. 1 ] asoccA NaM bhaMte ! kevalissa vA jAva uvAsiyAe vA kevaleNaM saMvareNaM saMvarejjA ? [u.] goyamA ! asoccA NaM kevalissa jAva atthegaie kevaleNaM saMvareNaM saMvarejjA, atthegaie kevaleNaM jAva no saMvarejjA / 7. [ pra. 1 ] bhagavan ! kevalI yAvat kevali - pAkSika kI upAsikA kyA koI jIva zuddha saMvara (Asrava nirodha) dvArA saMvRta hotA hai ? [ u. ] gautama ! kevalI yAvat kevali - pAkSika kI upAsikA se sune binA hI koI jIva zuddha saMvara se saMvRta hotA hai aura koI jIva zuddha saMvara se saMvRta nahIM hotA / dharmazravaNa kiye binA hI 7. [Q. 1] Bhante ! Can a jiva ( living being) accomplish perfect blockage phra of inflow of karmas (shuddha samvar) through sincere withdrawal even Wan without hearing (the sermon ) from the omniscient ... and so on up to... or 5 his (self-enlightened omniscient 's) female devotee (upaasika ) ? phra 5 [Ans.] Gautam ! Some jiva (living being) can and some cannot 5 accomplish perfect blockage of inflow of karmas (shuddha samvar) through sincere withdrawal even without hearing it from (these ten) the omniscient ... and so on up to ... or his female devotee (upaasika). 5 7. [ pra. 2 ] se keNaTTeNaM jAva no saMvarejjA ? [ u. ] goyamA ! jassa NaM ajjhavasANAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva kevaleNaM saMvareNaM saMvarejjA, jassa NaM ajjhavasANAvaraNijjANaM kammANaM khaovasame No phra kaDe bhavai se NaM asoccA kevalissa vA jAva no saMvarejjA, se teNaTTeNaM jAva no saMvarejjA / Wan Wan Wan bhagavatI sUtra (3) 5 Wan (322) tmimittmi*******mimimimimimimimimimimimitmimimimimimimillli phra Bhagavati Sutra (3) Wan 5

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85555555555555555555555555555555555555 7. [pra. 2 ] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki koI jIva kevalI Adi se sune binA ke hI zuddha saMvara se saMvRta hotA hai aura koI jIva yAvat nahIM hotA? [u. ] gautama ! jisa jIva ne adhyavasAnAvaraNIya (bhAvacAritravaraNIya) karmoM kA kSayopazama kiyA hai ka hai, vaha kevalI Adi se sune binA hI, yAvat zuddha saMvara se saMvRta ho jAtA hai, kintu jisane adhyavasAnAvaraNIya karmoM kA kSayopazama nahIM kiyA hai, vaha jIva kevalI Adi se sune binA yAvat zuddha 5 saMvara se saMvRta nahIM hotaa| isI kAraNa se he gautama ! yaha kahA jAtA hai ki yAvat zuddha saMvara se saMvRta ke nahIM hotaa| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhhhhh 7. (Q. 2] Bhante ! Why is it said that ... and so on up to... some cannot accomplish perfect blockage of inflow of karmas (shuddha samvar) through sincere withdrawal ? [Ans.] Gautam ! A jiva who has accomplished destruction-cumpacification of Adhyavasanavaraniya karma (conation obscuring karma; here it is cognition obscuring karma related to conduct) can accomplish perfect blockage of inflow of karmas (shuddha samvar) through sincere withdrawal even without hearing it from (these ten) the omniscient ... and so on .... And a jiva who has not accomplished destruction-cumpacification of Adhyavasanavaraniya karma (conation obscuring karma) cannot accomplish perfect blockage of inflow of karmas (shuddha samvar) through sincere withdrawal without hearing it from (these ten) the omniscient ... and so on ..... Gautam ! That is why it is said as aforementioned ... and so on up to... cannot attain perfect blockage of inflow of karmas (shuddha samvar) through sincere withdrawal. jJAna-upArjana-anupArjana KNOWLEDGE-ACQUIRE-NOT ACQUIRE 8. [pra. 1 ] asoccA NaM bhaMte ! kevalissa jAva kevalaM AbhiNibohiyanANaM uppADejjA ? - [u. ] goyamA ! asoccA NaM kevalissa vA jAva uvAsiyAe vA atthegaie kevalaM AbhiNibohiyanANaM uppADejjA, atthegaie kevalaM AbhiNibohiyanANaM no uppaaddejjaa| 8. [pra. 1 ] bhagavan ! kevalI Adi se sune binA hI kyA koI jIva zuddha AbhinibodhikajJAna upArjana kara letA hai ? __ [u. ] gautama ! kevalI Adi se sune binA koI jIva zuddha AbhinibodhikajJAna prApta karatA hai aura koI jIva yAvat nahIM prApta krtaa| 8. (Q. 1] Bhante ! Can a jiva (living being) acquire Abhinibodhik jnana or mati-jnana (sensory knowledge or to know the apparent form of things coming before the soul by means of five sense organs and the F555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 navama zataka : ikattIsavA~ uddezaka (323) Ninth Shatak : Thirty First Lesson

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Wan 5555555555555555555555555555555555555555555555558 Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan 4 mind) even without hearing (the sermon) from the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee Wan (upaasika)? (Ans.] Gautam ! Some jiva (living being) can and some cannot acquire Abhinibodhik jnana or mati-jnana (sensory knowledge or to know the apparent form of things coming before the soul by means of five sense organs and the mind) even without hearing it from these ten) the omniscient ... and so on up to... or his female devotee (upaasika). 8. [pra. 2 ] se keNaTeNaM jAva no uppADejjA ? __ [u. ] goyamA ! jassa NaM AbhiNibohiyanANAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva kevalaM AbhiNibohiyanANaM uppADejjA, jassa NaM AbhiNibohiyanANAvaraNijjANaM kammANaM khaovasame no kaDe bhavai se NaM asoccA kevalissa vA jAva kevalaM AbhiNibohiyanANaM no uppADejjA, se teNaTeNaM jAva no uppaaddejjaa| 8. [pra. 2 ] bhagavan ! kisa kAraNa se yAvat nahIM prApta karatA? [u. ] gautama ! jisa jIva ne Abhinibodhika jJAnAvaraNIya karmoM kA kSayopazama kiyA hai, vaha kevalI Adi se sune binA hI zuddha AbhinibodhikajJAna upArjana kara letA hai, kintu jisane OM Abhinibodhika jJAnAvaraNIya karmoM kA kSayopazama nahIM kiyA hai, vaha kevalI Adi se sune binA zuddha // AbhinibodhikajJAna kA upArjana nahIM kara paataa| he gautama ! isIlie kahA jAtA hai ki koI jIva yAvat OM zuddha AbhinibodhikajJAna upArjana kara letA hai aura koI nahIM kara paataa| 8. [Q.2] Bhante ! Why is it said that ... and so on up to... some cannot acquire Abhinibodhik jnana (sensory knowledge or to know the apparent 4 form of things coming before the soul by means of five sense organs and 4 the mind)? [Ans.] Gautam ! Ajiva who has accomplished destruction-cumpacification of Abhinibodhik-jnanaavaraniya karma (sensory knowledge obscuring karma) can acquire Abhinibodhik jnana (sensory knowledge) 5 even without hearing it from (these ten) the omniscient ... and so on .... And a jiva who has not accomplished destruction-cum-pacification of Abhinibodhik-jnanaavaraniya karma (sensory knowledge obscuring karma) cannot acquire Abhinibodhik jnana without hearing it from (these ten) the omniscient ... and so on ... Gautam ! That is why it is said as aforementioned ... and so on up to... cannot acquire Abhinibodhik jnana. Wan 5555555555555555555555555555555555555555555555558 | bhagavatI sUtra (3) (324) Bhagavati Sutra (3) 55555555555555555555555555555555558

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055555555555555555555555555555555558 + 9. [pra. ] asoccA NaM bhaMte ! kevali0 jAva kevalaM suyanANaM uppADejjA ? [u. ] evaM jahA AbhiNibohiyanANassa vattavvayA bhaNiyA tahA suyanANassa vi bhANiyavvA, navaraM suyanANAvaraNijjANaM kammANaM khaovasame bhaanniyvye| 9. [pra. ] bhagavan ! kevalI Adi se sune binA hI kyA koI jIva zrutajJAna upArjana kara letA hai ? [u. ] (gautama !) jisa prakAra AbhinibodhikajJAna kA kathana kiyA gayA, usI prakAra zuddha zrutajJAna ke viSaya meM bhI kahanA caahie| vizeSa itanA hI hai ki yahA~ zrutajJAnAvaraNIya karmoM kA kSayopazama kahanA caahie| Ke Ke Ke Ke Ke Ke Li Fen Bu Bu Bu Bu 555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu %%%%%%%%% 9. (Q.) Bhante ! Can a jiva (living being) acquire Shrut-jnana (scriptural knowledge) even without hearing (the sermon) from the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee (upaasika)? (Ans.] Gautam ! What has been said about Abhinibodhik jnana should be repeated here. The only difference is that in this case the destruction-cum-pacification is of Shrut-jnanaavaraniya karma (scriptural knowledge obscuring karma). ja 10. evaM ceva kevalaM ohinANaM bhANiyavvaM; navaraM ohiNANAvaraNijjANaM kammANaM khaovasame bhaanniybve| 10. isI prakAra zuddha avadhijJAna ke upArjana ke viSaya meM kahanA caahie| vizeSa yaha hai ki yahA~ Wan avadhijJAnAvaraNIya karma kA kSayopazama kahanA caahie| 10. The same should be repeated for Avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance). 4 The only difference is that in this case the destruction-cum-pacification is of Avadhi-jnanaavaraniya karma (karma that obscures extrasensory perception of the physical dimension). 11. evaM kevalaM maNapajjavanANaM uppADejjA, navaraM maNapajjavaNANAvaraNijjANaM kammANaM khaovasame bhaanniyvye| 11. isI prakAra zuddha manaHparyayajJAna ke utpanna hone ke viSaya meM kahanA caahie| vizeSa itanA hI hai hai ki manaHparyayajJAnAvaraNa karma ke kSayopazama kA kathana karanA caahie| 11. The same should be repeated for Manah-paryav-jnana (extrasensory perception and knowledge of thought process and thoughtforms of other beings, something akin to telepathy). The only difference is that in this case the destruction-cum-pacification is of Manah-paryavi jnanaavaraniya karma (karma that obscures extrasensory perception and knowledge of thought process and thought-forms of other beings). navama zataka : ikattIsavA~ uddezaka (325) Ninth Shatak : Thirty First Lesson

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95555555555555555555555555555Bu Bu Bu Bu Bu Bu 556 3555555555555555555555555555555555)))))))) 12. [pra. ] asoccA NaM bhaMte ! kevalissa vA jAva tappakkhiyauvAsiyAe vA kevalanANaM uppADejA? _ [u. ] evaM ceva, navaraM kevalanANAvaraNijjANaM kammANaM khae bhANiyavye, sesaM taM cev| se teNaTeNaM goyamA ! evaM vuccai jAva kevalanANaM uppaaddejjaa| . 12. [pra. ] bhagavan ! kevalI Adi se sune binA hI kyA koI jIva kevalajJAna upArjana kara letA hai ? [u. ] (gautama !) pUrvavat yahA~ bhI kahanA caahie| vizeSa itanA hI hai ki yahA~ kevalajJAnAvaraNIya karmoM kA kSaya kahanA caahie| zeSa saba kathana pUrvavat haiN| isIlie he gautama ! yaha kahA jAtA hai ki fa yAvat kevalajJAna kA upArjana nahIM krtaa| 12. [Q.] Bhante ! Can a jiva (living being) acquire Keval-jnana (omniscience) even without hearing (the sermon) from the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee si (upaasika)? [Ans.] The aforesaid should be repeated here. The only difference is that in this case the destruction-cum-pacification is of Kevaljnanaavaraniya karma (karma that obscures omniscience). Gautam ! That is why it is said as aforementioned ... and so on up to... can not acquire Keval-jnana (omniscience). OM gyAraha boloM kI prApti aura aprApti PERFECTION OF ELEVEN ACTS 13. [pra. 1 ] asoccA NaM bhaMte ! kevalissa vA jAva tappakhiyauvAsiyAe va kevalipannattaM dhamma ma labhejjA savaNayAe 1?, kevalaM bohiM bujjhejjA 2?, kevalaM muMDe bhavittA agArAo aNagAriyaM pavvaejjA + 3?, kevalaM baMbhaceravAsaM AvasejjA 4?, kevaleNaM saMjameNaM saMjamejjA 5?, kevaleNaM saMvareNaM saMvarejjA 6?, Wan kevalaM AbhiNibohiyanANaM uppADejjA 7?, jAva kevalaM maNapajjavanANaM uppADejjA 10?, kevalanANaM uppADejjA 11? [u. ] goyamA ! asoccA NaM kevalissa vA jAva uvAsiyAe vA atthegaie kevalipannattaM dhammaM labhejjA + savaNayAe, atthegaie kevalipannattaM dhammaM no labhejjA savaNayAe 1; atthegaie kevalaM bohiM bujhejjA, atthegaie kevalaM bohiM No bujjhejjA 2; atthegaie kevalaM muMDe bhavittA agArAo aNagAriyaM pavvaejjA, fa atthegaie jAva no pavvaejjA 3; atthegaie kevalaM baMbhaceravAsaM AvasejjA, atthegaie kevalaM baMbhaceravAsaM no AvasejjA 4; atthegaie kevaleNaM saMjameNaM saMjamejjA, atthegaie kevaleNaM saMjameNaM no saMjamejjA 5; ma evaM saMvareNa vi 6; atthegaie kevalaM AbhiNibohiyanANaM uppADejjA, atthegaie jAva no uppADejjA 7; evaM jAva maNapajjavanANaM 8-9-10; atthegaie kevalanANaM uppADejjA, atthegaie kevalanANaM no a uppADejjA 11 / | bhagavatI sUtra (3) (326) Bhagavati Sutra (3)

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phra 55ttmi****************************tit 13. [ pra. 1 ] bhagavan ! kevalI yAvat kevali - pAkSika kI upAsikA ( ina dasa ) ke pAsa se dharmazravaNa kiye binA hI (1) kyA koI jIva kevali - prarUpita dharmazravaNa - lAbha karatA hai, (2) bodhi (samyagdarzana) prApta karatA hai, (3) muNDita hokara agAravAsa se zuddha anagAritA ko svIkAra karatA hai, (4) zuddha brahmacaryavAsa dhAraNa karatA hai, (5) zuddha saMyama dvArA saMyama-yatanA karatA hai, (6) zuddha saMvara se saMvRta hotA hai, ( 7-8 - 9) zuddha AbhinibodhikajJAna utpanna karatA hai, yAvat (10) zuddha manaH paryavajJAna, tathA (11) kevalajJAna utpanna karatA hai ? [u. ] gautama ! kevalI yAvat kevali - pAkSika kI upAsikA se sune binA hI (1) koI jIva kevali - prarUpita dharmazravaNa kA lAbha pAtA hai, koI jIva nahIM pAtA, (2) koI jIva zuddha bodhilAbha prApta pha karatA hai, koI nahIM prApta karatA, (3) koI jIva muNDita hokara agAravAsa se zuddha anagAradharma 5 pravrajita hotA hai aura koI pravrajita nahIM hotA, (4) koI jIva zuddha brahmacaryavAsa ko dhAraNa karatA hai| aura koI nahIM dhAraNa karatA, (5) koI jIva zuddha saMyama saMyama - yatanA karatA hai aura koI nahIM ... zuddha pha karatA, (6) koI jIva zuddha saMvara se saMvRta hotA hai aura koI jIva saMvRta nahIM hotA, (7) isI prakAra 5 koI jIva AbhinibodhikajJAna kA upArjana karatA hai aura koI upArjana nahIM karatA, ( 8- 9-10) koI 5 jIva zrutajJAna - avadhijJAna yAvat manaH paryavajJAna kA upArjana karatA hai aura koI nahIM karatA, (11) pha koI jIva kevalajJAna kA upArjana karatA hai aura koI nahIM karatA / 5 13. [Q. 1] Bhante ! Can a jiva (living being) (1) derive the benefits of hearing the sermon of an omniscient, ( 2 ) attain pure enlightenment, (3) tonsure his head, renounce his home and get initiated to accept the life 5 of a homeless ascetic, (4) lead a life of strict celibacy, (5) practice ascetic- phra discipline through strict restraint, (6) attain perfect blockage of inflow of karmas through sincere withdrawal, (7, 8, 9) acquire Abhinibodhik jnana and so on up to... (10) Manah-paryav-jnana, and (11) acquire Keval-jnana (omniscience), even without hearing (the sermon) from the omniscient and so on up to ... or his (self-enlightened omniscient 's) 5 female devotee (upaasika) (these ten ) ? Wan meM 5 5 omniscient ... and so on up to ... or his (self-enlightened omniscient 's) 5 female devotee (upaasika) (these ten) ( 1 ) some jiva ( living being) may and some other may not derive the benefits of hearing the sermon of an omniscient, (2) some jiva (living being) may and some other may not attain pure enlightenment, ( 3 ) some jiva ( living being) may and some other may not tonsure his head, renounce his home and get initiated to accept the life of a homeless-ascetic, (4) some jiva (living being) may and some other may not lead a life of strict celibacy, (5) some jiva (living being) may and some other may not practice ascetic-discipline through navama zataka ikattIsavA~ uddezaka (327) phra [Ans.] Gautam ! Even without hearing (the sermon ) from the Ninth Shatak: Thirty First Lesson 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 ***tmimimimimittmilll****************tmilllillli phra Wan phra phra Wan

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phra Wan strict restraint, (6) some jiva (living being) may and some other may not attain perfect blockage of inflow of karmas through sincere withdrawal, (7, 8, 9 ) some jiva ( living being) may and some other may not acquire Abhinibodhik jnana and so on up to... (10) Manah-paryav-jnana, and pha ( 11 ) some jiva ( living being) may and some other may not acquire Keval5 jnana (omniscience). 13. [ pra. 2 ] se keNaNaM bhaMte ! evaM buccai asoccA NaM taM ceva jAva atthegaie kevalanANaM no uppADejjA ? Wan [ u. ] goyamA ! jassa NaM nANAvaraNijjANaM kammANaM khaovasame no kaDe bhavai 1, jassa 5 darisaNAvaraNijjANaM kammANaM khaovasame no kaDe bhavai 2, jassa NaM dhammaMtarAiyANaM kammANaM khaovasame no kaDe bhavai 3, evaM carittAvaraNijjANaM 4, jayaNAvaraNijjANaM 5, ajjhavasANAvaraNijjANaM 6, 5 AbhiNibohiyanANAvaraNijjANaM 7, jAva maNapajjavanANAvaraNijjANaM kammANaM khaovasame no kaDe bhavai 8-9-10, jassa NaM kevalanANAvaraNijjANaM jAva khae no kaDe bhavai 11, se NaM asoccA kevalissa vA 5 jAva kevalipannattaM dhammaM no labhejjA savaNayAe, kevalaM bohiM no bujjhejjA jAva kevalanANaM no uppADejjA / jassa NaM nANAvaraNijjANaM kammANaM khaovasame kaDe bhavati 1, jassa darisaNAvaraNijjANaM kammANaM khaovasame kaDe bhavai 2, jassa NaM dhammaMtarAiyANaM 3, evaM jAva jassa NaM kevalanANAvaraNijjANaM kammANaM khae kaDe bhavai 11, NaM asoccA kevalissa vA jAva kevalipannattaM dhammaM labhejjA savaNayAe 1, kevalaM bohiM bujhejjA 2, jAva kevalaNANaM uppADejjA 11 / 13. [ pra. 2 ] bhagavan ! isa (pUrvokta) kathana kA kyA kAraNa hai ki koI jIva kevali - prarUpita dharmazravaNa-lAbha karatA hai, yAvat kevalajJAna kA upArjana karatA hai aura koI yAvat kevalajJAna kA upArjana nahIM karatA ? [u. ] gautama ! ( 9 ) jisa jIva ne jJAnAvaraNIya karma kA kSayopazama nahIM kiyA, (2) jisa jIva ne darzanAvaraNIya (darzanamohanIya) karma kA kSayopazama nahIM kiyA, (3) dharmAntarAyika karma kA kSayopazama nahIM kiyA, (4) cAritrAvaraNIya karma kA kSayopazama nahIM kiyA, (5) yatanAvaraNIya karma kA kSayopazama nahIM kiyA, (6) adhyavasAnAvaraNIya karma kA kSayopazama nahIM kiyA, (7) AbhinibodhikajJAnAvaraNIya karma kA kSayopazama nahIM kiyA, ( 8- 9-10 ) isI prakAra zrutajJAnAvaraNIya, avadhijJAnAvaraNIya aura manaH paryavajJAnAvaraNIya karma kA kSayopazama nahIM kiyA, tathA (11) kevalajJAnAvaraNIya karma kA kSaya nahIM kiyA, ve jIva kevalI Adi se dharmazravaNa kiye binA dharmazravaNa - lAbha nahIM pAte, zuddha bodhilAbha kA anubhava nahIM karate, yAvat kevalajJAna ko utpanna nahIM kara pAte / (1) jisa jIva ne jJAnAvaraNIya karmoM kA kSayopazama kiyA hai, (2) jisane darzanAvaraNIya karmoM kA kSayopazama kiyA hai, (3) jisane dharmAntarAyika karmoM kA kSayopazama kiyA hai, (4-11) yAvat jisane kevalajJAnAvaraNIya karmoM kA kSaya kiyA hai, vaha kevalI Adi se dharmazravaNa kiye binA hI kevali - prarUpita dharmazravaNa lAbha prApta karatA hai, zuddha bodhilAbha kA anubhava karatA hai, yAvat kevalajJAna ko upArjita kara letA hai / bhagavatI sUtra (3) (328) ************************************ Bhagavati Sutra (3) Wan phra

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455 456 457 455 456 454 455 456 457 454 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 45 13. (Q. 2] Bhante ! Why is it said that some jiva (living being) may and some other may not derive the benefits of hearing the sermon of an omniscient ... and so on up to... some jiva (living being) may and some other may not acquire Keval-jnana (omniscience) ? [Ans.] Gautam ! (1) A jiva who has not accomplished destructioncum-pacification of Jnanavaraniya karma (knowledge obscuring karma), $6 (2) a jiva who has not accomplished destruction-cum-pacification of Darshanavaraniya karma (knowledge obscuring karma), (3) a jiva who has not accomplished destruction-cum-pacification of Dharmantarayik karma (religion hindering karma), (4) a jiva who has not accomplished destruction-cum-pacification of Chaaritravaraniya karma (conduct obscuring karma), (5) a jiva who has not accomplished destruction-cum pacification of Yatanavaraniya karma (endeavour obscuring karma), (6) 45 a jiva who has not accomplished destruction-cum-pacification of 4 Adhyavasanavaraniya karma (conation obscuring karma), (7) a jiva who has not accomplished destruction-cum-pacification of Abhinibodhikjnanaavaraniya karma (sensual knowledge obscuring karma), (8, 9, 10) in the same way a jiva who has not accomplished destruction-cumpacification of Shrut-jnanaavaraniya karma (scriptural knowledge obscuring karma), Avadhi-jnanaavaraniya karma (karma that obscures extrasensory perception of the physical dimension) and (10) Manah15 paryau-jnana avaraniya karma (karma that obscures extrasensory 15 perception and knowledge of thought process and thought-forms of other beings), and (11) a jiva who has not accomplished destruction-cumpacification of Keval-jnanaavaraniya karma (karma that obscures omniscience), does not derive the benefits of hearing the sermon of an omniscient (Kevali), does not attain pure enlightenment (right perception/faith), ... and so on up to... does not acquire Keval-jnana, 4 without hearing it from the omniscient (etc.). Ajiva who has i accomplished destruction-cum-pacification of Jnanavaraniya karma (knowledge obscuring karma), (2) a jiva who has accomplished destruction-cum-pacification of Darshanavaraniya karma (knowledge obscuring karma), (3) a jiva who has accomplished destruction-cumpacification of Dharmantarayik karma (religion hindering karma), ... and so on up to... (4-11) a jiva who has accomplished destruction-cumpacification of Keval-jnanaavaraniya karma (karma that obscures omniscience), may derive the benefits of hearing the sermon of an omniscient (Kevali), mayattain pure enlightenment (right perception/faith), ... and so on up to... may acquire Keval-jnana, without Y= hearing it from the omniscient (etc.). 54545454545454 455 456 455 456 457 455 456 457 451 $ 455 451 451 455 456 457 455 456 457 454545454545454545454545454545454545 5545454545 45454 navama zataka : ikattIsavA~ uddezaka (329) Ninth Shatak: Thirty First Lesson $$1454 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 4554 455 456 457 4545454545454545

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vibhaMgajJAna evaM avadhijJAna prApta hone kI kramika prakriyA GRADUAL PROCESS OF RISING FROM VIBHANGAA-JNANA TO AVADHI-JNANA 14. tassa NaM chaTuMchaTeNaM anivikhatteNaM tavokammeNaM ur3e bAhAo paNijjhiya pagijjhiya sUrAbhimuhassa # AyAvaNabhUmIe AyAvemANassa pagaibhaddayAe pagaiuvasaMtayAe pagaipayaNukoha-mANa-mAyA-lobhayAe 9 miumaddavasaMpannayAe allINatAe bhaddatAe viNItatAe aNNayA kayAi subheNaM ajjhavasANeNaM, subheNaM pariNAmeNaM, lessAhiM visujjhamANIhiM tayAvaraNijjANaM kammANaM khaovasameNaM IhApohamaggaNa-gavesaNaM Wan karemANassa vibhaMge nAmaM annANe samuppajjai, se NaM teNaM vibhaMganANeNaM samuppanneNaM jahanneNaM aMgulassa hai asaMkhejjaibhAgaM ukkoseNaM asaMkhejjAiM joyaNasahassAI jANai pAsai, se NaM teNaM vinbhaMganANeNaM samuppaneNaM jIve vi jANai, ajIve vi jANai, pAsaMDatthe sAraMbhe sapariggahe saMkilissamANe vi jANai, visujjhamANe vi jANai, se NaM puvAmeva sammattaM paDivajjai, sammattaM paDivajjittA samaNadhammaM roeti, samaNadhammaM roettA ke carittaM paDivajjai, carittaM paDivajjittA liMgaM paDivajjai, tassa NaM tehiM micchattapajjavehiM parihAyamANehiM OM parihAyamANehiM, sammaiMsaNapajjavehiM parivaDamANehiM parivaDamANehiM se vibhaMge anANe sammattapariggahie + khippAmeva ohI parAvattai / hai 14. (vibhaMga jJAna prApti ke kAraNa) nirantara chaTha-chaTha (bele-bele) kA tapaHkarma karate hue sUrya ke ke sammukha bAheM U~cI karake AtApanAbhUmi meM AtApanA lete hue usa (binA dharmazravaNa kie kevalajJAna taka ma prApta karane vAle) jIva kI prakRti-bhadratA (saralatA) se, prakRti kI upazAntatA se svAbhAvika rUpa se hI + krodha, mAna, mAyA aura lobha kI atyanta mandatA hone se, atyanta mRdRtvasampannatA se, kAmabhogoM meM OM anAsakti se, bhadratA aura vinItatA se tathA kisI samaya zubha adhyavasAya, zubha pariNAma, vizuddha lezyA hai + evaM tadAvaraNIya (vibhaMgajJAnAvaraNIya) karmoM ke kSayopazama se IhA (jJAna-prApti kI ceSTA), apoha (vastu OM tattva kI vicAraNA), mArgaNA (vidyamAna guNI kA Alocana) aura gaveSaNA (vyatireka dharmoM kA 5 nirAkaraNa) karate hue 'vibhaMga' nAmaka ajJAna utpanna hotA hai| phira vaha usa utpanna hue vibhaMgajJAna dvArA jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa asaMkhyAta hajAra yojana taka jAnatA aura dekhatA hai| usa fa utpanna hue vibhaMgajJAna se vaha jIvoM ko bhI jAnatA hai aura ajIvoM ko bhI jAnatA hai| vaha pASaNDastha (vratoM kA pAlana karane vAlA), sArambhI (Arambhayukta), saparigraha (parigrahI) aura saMkleza pAte hue Wan jIvoM ko bhI jAnatA hai aura vizuddha hote hue jIvoM ko bhI jAnatA hai| (tatpazcAt) vaha vibhaMgajJAnI (vibhaMgajJAna avadhijJAna meM pariNata hone kI prakriyA) sarvaprathama samyaktva prApta karatA hai, samyaktva prApta ma karake zramaNadharma para ruci karatA hai, zramaNadharma para ruci karake cAritra aMgIkAra karatA hai| cAritra + aMgIkAra karake liMga (sAdhuveza) svIkAra karatA hai| taba usa (bhUtapUrva vibhaMgajJAnI) ke mithyAtva ke OM paryAya kramazaH kSINa hote-hote aura samyagdarzana ke paryAya kramazaH bar3hate-bar3hate vaha 'vibhaMga' nAmaka + ajJAna, samyaktvayukta hotA hai aura zIghra hI avadhi (jJAna) ke rUpa meM parivartita ho jAtA hai| Pin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 5555Ting Ting | bhagavatI sUtra (3) (330) Bhagavati Sutra (3) Bai Ya Ya Ya Ya Ya Chi Ya Ya Ya Ya Gong $$$$$$$Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

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2 4414141414141414141414141414141414141414141414141414141414141414141 455 456 457 454 455 456 452 455 456 454 45 46 47 46 455 456 457 41 44 45 455 456 457 45 4 14. An aspirant who continuously observes the austerity of two day fasts, missing six meals, and exposes himself to the scorching sun raising his arms standing at the allotted spot; at some point of time that being (capable of attaining omniscience without hearing the sermon) acquires the pervert knowledge called Vibhanga-jnana due to his natural simplicity, natural gentleness, natural very low intensity of anger, conceit, deceit and greed, very humble disposition, detachment from indulgence in mundane pleasures, nobility and humility, as well as through his noble endeavour, noble intent, pure soul-complexion, and destruction-cum-pacification of karmas obscuring that (Vibhanga-jnana), undergoing the progressive process of Iha (effort to acquire knowledge or $i conceiving of the proper meaning), Apoh (to ascertain through contemplation), Margana (the search for supporting values) and Gaveshana (the comparison with opposing values and their negation). With the help of this pervert knowledge he is able to know and see up to a minimum distance of uncountable fraction of an Angul (a unit of linear measure equal to width of a finger) and maximum distance of innumerable thousand Yojans (about eight miles). With this acquired knowledge he knows the world of the living as well as that of the nonliving. That paakhandasth (ritual observer of vows) knows sinning, covetous, and tortured living beings as well as those undergoing purification. Later, this aspirant first of all attains righteousness (samyaktva); thereafter he gets inclined towards the Shrcman religion and accepts the code of conduct; then he gets initiated and takes the ascetic garb. Consequently his state of unrightousness (mithyatva) gradually fades and that of righteousness increases. So much so that the Vibhanga-jnana gets infused with righteousness and soon turns into Avadhi-jnana. + vivecana : vibhaMgajJAnI ko samyaktva-prApti kisa prakAra hotI hai ? isakI prakriyA batAne ke lie anta meM pATha diyA gayA hai-'vibhaMge aNNANe smmtt-prigghie| usakA Azaya yaha hai ki cAritra-prApti se pahale vaha bhUtapUrva vibhaMgajJAnI samyaktva prApta karatA hai aura samyaktva prApta hote hI usakA vibhaMgajJAna avadhijJAna ke rUpa meN| pariNata ho jAtA hai| usake bAda kI prakriyA hai-zramaNadharma kI ruci, cAritradharma svIkAra, vezagrahaNa aadi| (vRtti, 43833-838) Elaboration - The last sentence of this aphorism-Vihanga annaane sammat-pariggahiye ... explains the process of Vibhanga-jnana evolving into Avadhi-jnana. It conveys that prior to accepting the code of conduct, one who was Vibhanga-jnani (one having pervert knowledge) attains righteousness (samyaktva). The moment he attains righteousness his 45454 455 456 457 455 456 457 455 456 45 44 45 46 47 46 45 4 455 456 457 456 457 41 451 455 456 455 456 457 456 457 455 456 41 41 41 41 41 41 45 455 456 455 456 457 455 456 457 455 456 457 455 456 455 456 457 454 $1455 navama zataka : ikattIsavA~ uddezaka ( 331 ) Ninth Shatak : Thirty First Lesson 254 455 456 457 458 454 455 456 457 45544444444444444444444444

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kutt******************************** - 5 5 5 5 5 555595555 5 5 5 555 5555 5 5 5 5 5 5 55 5 5 5 5 59595959 5952 Wan pervert knowledge transforms into Avadhi-jnana. Thereafter follow interest in Shraman religion, acceptance of code of conduct, initiation 5 etc. (Vritti, leaves 433-434) pUrvokta avadhijJAnI meM lezyA, jJAna Adi QUALITIES OF THE SAID AVADHI-JNANI 15. [ pra.] se NaM bhaMte ! katisu lessAsu hojjA ? [ u. ] goyamA ! tisu visuddhalessAsu hojjA, taM jahA - teulessAe pamhalessAe sukkalessAe / 15. [ pra. ] bhagavan ! vaha (pUrvokta) avadhijJAnI kitanI lezyAoM meM hotA hai ? [u. ] gautama ! vaha tIna vizuddha lezyAoM meM hotA hai / yathA - ( 1 ) tejolezyA, (2) padmalezyA, aura (3) zuklalezyA / Wan 15. [Q.] Bhante ! In how many soul-complexions (leshya ) does that (aforesaid) Avadhi- jnani (the possessor of Avadhi- jnana) dwell ? [Ans.] Gautam ! He dwells in three pure soul complexions5 Tejoleshya ( fiery complexion of soul), (2) Padma leshya ( yellow soulcomplexion) and (3) Shukla leshya (white soul-complexion). (1) 5 16. [ pra. ] se NaM bhaMte ! katisu NANesu hojjA ? [u. ] goyamA ! tisu, AbhiNibohiyanANa- suyanANa - ohinANesu hojjA / 16. [ pra. ] bhagavan ! vaha avadhijJAnI kitane jJAnoM meM hotA hai ? [u. ] gautama ! vaha AbhinibodhikajJAna, zrutajJAna aura avadhijJAna; ina tIna jJAnoM meM hotA hai| 16. [Q.] Bhante ! In how many jnanas (types of knowledge ) does that 5 ( aforesaid ) Avadhi-jnani (the possessor of Avadhi-jnana ) dwell ? [Ans.] Gautam ! He dwells in three jnanas (types of knowledge ) -- Abhinibodhik jnana (sensory knowledge), Shrut-jnana ( scriptural knowledge) and Avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance). 17. [ pra. 1 ] se NaM bhaMte! kiM sajogI hojjA, ajogI hojjA ? [u. ] goyamA ! sajogI hojjA, no ajogI hojjA / 17. [ pra. 1 ] bhagavan ! vaha sayogI hotA hai, yA ayogI ? [ u. ] gautama ! vaha sayogI hotA hai, ayogI nahIM hotA / 17. [Q. 1] Bhante ! Is he sayogi (with association or activity) or ayogi (without association or activity)? [Ans.] Gautam ! He is sayogi (with association or activity) and not ayogi (without association or activity). bhagavatI sUtra (3) (332) tmilllkkmimimimimimimimimimimimimimimimimimimimimimimimimimimimilllillli Bhagavati Sutra (3) phra cu

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5555555555555555555555555555555555558 17. [pra. 2 ] jai sajogI hojjA kiM maNajogI hojjA, vaijogI hojjA, kAyajogI hojjA ? [u. ] goyamA ! maNajogI vA hojjA, vaijogI vA hojjA, kAyajogI vA hojjaa| 17. [pra. 2 ] bhagavan ! yadi vaha sayogI hotA hai, to kyA manoyogI hotA hai, vacanayogI hotA hai / yA kAyayogI hotA hai ? [u. ] gautama ! vaha manoyogI hotA hai, vacanayogI hotA hai aura kAyayogI bhI hotA hai| [Q. 2] Bhante ! If he is sayogi (with association or activity) then is he manoyogi (with activity of mind), vachan-yogi (with-activity of speech), __or kaayayogi (with activity of body)? ___ [Ans.] Gautam ! He is manoyogi (with activity of mind), vachan-yogi (with activity of speech), as well as kaayayogi (with activity of body). 18. [pra. ] se NaM bhaMte ! kiM sAgArovautte hojjA, aNAgArovautte hojjA ? [u. ] goyamA ! sAgArovautte vA hojjA, aNAgArovautte vA hojjaa| 18. [pra. ] bhagavan ! vaha sAkAropayogayukta hotA hai, athavA anAkAropayogayukta hotA hai ? [u. ] gautama ! vaha sAkAropayogayukta bhI hotA hai aura anAkAropayogayukta bhI hotA hai| 18. [Q.] Bhante ! Is he with saakaar upayoga (jnanopayoga or cognitive involvement) or with anaakaar upayoga (darshanopayoga or perceptive involvement)? [Ans.] Gautam ! He is with saakaar upayoga (jnanopayoga or cognitive involvement) as well as with anaakaar upayoga (darshanopayoga or perceptive involvement). 19. [pra. ] se NaM bhaMte ! kayarammi saMghayaNe hojjA ? [u. ] goyamA ! vairosabhanArAyasaMghayaNe hojjaa| 19. [pra. ] bhagavan ! vaha kisa saMhanana meM hotA hai ? [u. ] gautama ! vaha vajraRSabhanArAcasaMhanana vAlA hotA hai| 19. (Q.) Bhante ! What type of samhanan (body constitution) does he have ? [Ans.] Gautam ! He has vajra-rishabh-narach samhanan (a specific type of constitution of human body where the joints are perfect and strongest). 20. [pra. ] se NaM bhaMte ! kayarammi saMThANe hojjA ? [u. ] goyamA ! chaNhaM saMThANANaM anayare saMThANe hojjaa| 15555555555555555555555555555555555555555555555558 | navama zataka : ikattIsavA~ uddezaka (333) Ninth Shatak : Thirty First Lesson UFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF

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555555 *********************************lllilllil 20. [ pra. ] bhagavan ! vaha kisa saMsthAna meM hotA hai ? [ u. ] gautama ! vaha chaha saMsthAnoM meM se kisI bhI saMsthAna meM hotA hai| 20. [Q.] Bhante ! What type of samsthan (body structure ) does he have ? [Ans.] Gautam ! He may have any of the six ( defined) samsthans (body structures). 21. [ pra. ] se NaM bhaMte ! kayarammi uccatte hojjA ? [ u. ] goyamA ! jahantreNaM satta rayaNI, ukkoseNaM paMcadhaNusatie hojjA / 21. [ pra. ] bhagavan ! vaha kitanI U~cAI vAlA hotA hai ? [ u. ] gautama ! vaha jaghanya sAta hAtha (rani) aura utkRSTa pA~ca sau dhanuSa U~cAI vAlA hotA hai| 21. [Q.] Bhante ! How tall is he ? [Ans.] Gautam ! He has a minimum height of seven cubits and a maximum of five hundred Dhanush (a linear measure). 22. [ pra. ] se NaM bhaMte ! kayarammi Aue hojjA ? [ u. ] goyamA ! jahantreNaM sAiregaTThAvAsAue, ukkoseNaM puvvakoDiAue hojjA / 22. [ pra. ] bhagavan ! vaha kitanI AyuSya vAlA hotA hai ? [ u. ] gautama ! vaha jaghanya sAdhika ATha varSa aura utkRSTa pUrvakoTi AyuSya vAlA hotA hai| 22. [Q.] Bhante ! What is his life-span ? [Ans.] Gautam ! He has a minimum life-span of slightly more than eight years and a maximum of Purvakoti (One crore or ten million Purva is called Purvakoti. Where one Purvanga is 8.4 million years and one Purva is 84 Purvanga). 23. [ pra. 1 ] se NaM bhaMte! kiM savedae hojjA, avedae hojjA ? [ u. ] goyamA ! savedae hojjA, no avedae hojjA / 23. [ pra. 1 ] bhagavan ! vaha savedI hotA hai yA avedI ? [u. ] gautama ! vaha savedI hotA hai, avedI nahIM hotA / 23. [Q. 1] Bhante ! Is he savedi (genderic) or avedi (non-genderic) ? [Ans.] Gautam ! He is savedi (genderic) and not avedi (non-genderic). 23. [ pra. 2 ] jai savedae hojjA kiM itthIvedae hojjA, purisavedae hojjA, napuMsagavedae hojjA, purisanapuMsagavedae hojjA ? bhagavatI sUtra (3) (334) tmillltmilll********tmimimimimimimimimimimimimimimimitmilllillli Bhagavati Sutra (3) 25959595959595959595955559595959595959595959595959595959595959595959595959595959595952 Wan .

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__[u. ] goyamA ! no itthivedae hojjA, purisavedae vA hojjA, no napuMsagavedae hojjA, purisanapuMsagavedae vA hojjaa| 23. [pra. 2 ] bhagavan ! yadi vaha savedI hotA hai to kyA strIvedI hotA hai, puruSavedI hotA hai athavA napuMsakavedI hotA hai, yA puruSa-napuMsaka (-kRtrima napuMsaka-) vedI hotA hai ? [u.] gautama ! vaha strIvedI nahIM hotA, puruSavedI hotA hai, napuMsakavedI nahIM hotA, kintu puruSa-napuMsakavedI hotA hai| 24. IQ. 2] Bhante ! If he is savedi (genderic), then is he strivedi (feminine), purush-vedi (masculine), napumsak-vedi (neuter) or purushnapumsak (masculine-neuter)? [Ans.] Gautam ! He cannot be strivedi (feminine), can be purush-vedi (masculine), cannot be napumsak-vedi (neuter) and can be purushnapumsak (masculine-neuter). 24. [pra. 1 ] se NaM bhaMte ! kiM sakasAI hojjA, akasAI hojjA ? [u. ] goyamA ! sakasAI hojjA, no akasAI hojjaa| 24. [pra. 1 ] bhagavan ! kyA vaha (avadhijJAnI) sakaSAyI hotA hai, athavA akaSAyI hotA hai? [u. ] gautama ! vaha sakaSAyI hotA hai, akaSAyI nahIM hotaa| 24. [Q. 1] Bhante ! Is he (the Avadhi-jnani) with passions (sakashayi) or without passions (akashayi) ? [Ans.] Gautam ! He is with passions (sakashayi) and not without passions (akashayi). 24. [pra. 2 ] jai sakasAI hojjA, se NaM bhaMte ! katisu kasAesu hojjA ? | [u. ] goyamA ! causu saMjalaNakoha-mANa-mAyA-lobhesu hojjaa| 24. [pra. 2 ] bhagavan ! yadi vaha sakaSAyI hotA hai, to vaha kitane kaSAyoM vAlA hotA hai ? [ u. ] gautama ! vaha saMjvalana krodha, mAna, mAyA aura lobha; ina cAra kaSAyoM se yukta hotA hai| 24. [Q. 2] Bhante ! If he is with passions (sakashayi), then how many passions he has ? [Ans.] Gautam ! He has these four passions-evanescent (sanjvalan) anger, conceit, deceit and greed. 25. [pra. 1 ] tassa NaM bhaMte ! kevatiyA ajjhavasANA paNNattA ? [u. ] goyamA ! asaMkhejjA ajjhavasANA pnnnnttaa| 25. [pra. 1 ] bhagavan ! usake kitane adhyavasAya hote haiM ? [u. ] gautama ! usake asaMkhyAta adhyavasAya hote haiN| 84555555555555555555555555555555555555555555555 navama zataka : ikattIsavA~ uddezaka (335) Ninth Shatak : Thirty First Lesson Wan ))))))))))) )))))))))))))))))

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kulllitttttttttti*************tmilll***** - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 555595555555 5 55 59595959 55 55 O Wan Bhante 25. Q. 1] 5 (adhyavasaaya) he has ? [Ans.] Gautam ! He has innumerable kinds of mental activity (adhyavasaaya). 25. [pra.2 ] te NaM bhaMte! kiM pasatthA appasatthA ? Wan [ u. ] goyamA ! pasatthA, no appasatthA / ! How many kinds of mental activity 25. [ pra. 2 ] bhagavan ! usake ve adhyavasAya prazasta hote haiM yA aprazasta ? 25. [Q. 2] Bhante 5 (prashast) or ignoble ? [ u. ] gautama ! ve prazasta hote haiM, aprazasta nahIM hote / [Ans.] Gautam ! They are noble and not ignoble. vivecana : vizeSArtha - (15) 'tisu visuddhalesAsu hojja' - prazasta bhAvalezyA hone para hI samyaktvAdi prApta hote 5 haiM, aprazasta lezyAoM meM nahIM / ( 16 ) tisu suhojja - vibhaMgajJAnI ko samyaktva prApta hote hI usake mati - ajJAna, zruta- ajJAna aura vibhaMgajJAna; ye tInoM ajJAna, (mati - zrutAvadhi - ) jJAnarUpa meM pariNata ho jAte haiM / ( 17 ) No ajogI hojja - avadhijJAnI ko avadhijJAna kAla meM ayogI avasthA prApta nahIM hotI / (18) jJAnopayoga - sAkAropayoga arthAt jJAna aura anAkAropayoga arthAt jJAnopayoga se pUrva hone vAlA darzana ( nirAkAra jJAna ) / (19) vajraRSabhanArAca saMhanana hI kyoM ? - yahA~ jo avadhijJAnI ke lie vajraRSabhanArAca saMhanana kA kathana kiyA gayA hai, vaha Age prApta hone vAle kevalajJAna kI apekSA se samajhanA cAhie, kyoMki kevalajJAna kI prApti vajraRSabhanArAca saMhanana vAloM ko hI hotI hai| jisa prakAra DomesTika bijalI ke sAdhAraNa tAroM meM se hAivolTeja vidyuta pravAhita nahIM ho sakatI, usake lie tAra Adi sabhI vidyuta upakaraNa vizeSa zakti ke hote haiM / isI prakAra viziSTa AdhyAtmika UrjA pravAhita karane ke lie saMhanana bhI sudRr3ha hone caahie| cAra ghAti karmoM kA kSaya karane ke lie atyadhika viziSTa Atma-UrjA kI jarUrata hotI hai| (23) savedI Adi kA tAtparya - vibhaMgajJAna se avadhijJAna kAla meM sAdhaka savedI hotA hai, kyoMki usa dazA meM usake veda kA kSaya nahIM hotA / vibhaMgajJAna se avadhijJAna prApta karane kI jo prakriyA hai, usa prakriyA kA strI meM svabhAvataH abhAva hotA hai / ataH savedI meM vaha puruSavedI evaM kRtrimanapuMsakavedI hotA hai| (24) sakasAI hojja - vibhaMgajJAna evaM avadhijJAna ke kAla meM kaSAya kSaya nahIM hotA, kintu saMjvalanakaSAya hotA hai, kyoMki vibhaMgajJAna ke avadhijJAna meM pariNata hone para vaha avadhijJAnI sAdhaka jaba cAritra aMgIkAra kara letA hai, taba usameM saMjvalana ke hI krodhAdi cAra kaSAya hote haiM / (25) prazasta adhyavasAyasthAna hI kyoM ? - vibhaMgajJAna se avadhijJAna kI prApti aprazasta adhyavasAya vAle ko nahIM hotI, isalie avadhijJAnI meM prazasta adhyavasAyasthAna hI hote haiM / bhagavatI sUtra (3) Are all these kinds of his mental activity noble Elaboration (aphorisms-) 15. 'tisu visuddhalesasu hojja'righteousness (samyaktva) and other entailing qualities can only be attained when the soul-complexion is pure and not when it is impure. 16. 'tisu naanesu hojja'-the moment a Vibhanga jnani (one having pervert knowledge) attains righteousness his distorted sensual Bhagavati Sutra (3) (336) phaphaphaphaphaphaphaphaphaphaphaphaphapha phra phra

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4444CCCLC 1111111 De Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu knowledge, distorted scriptural knowledge and pervert knowledge fi transform into right sensual knowledge, right scriptural knowledge and Avadhi-jnana respectively. 17. 'no ajogi hojja'--A person does not attain the level of dissociation or inactivity (ayogi avastha) while he is still at fi the level of Avadhi-jnana. 18. 'jnanopayoga'-saakaar upayoga means jnanopayoga or cognitive involvement and anaakaar upayoga means the preceding darshanopayoga or perceptive involvement. 19. Why only 6 vajra-rishabh-narach samhanan-The perfect and strong constitution prescribed here in connection with Avadhi-jnana is, in fact, with reference to the impending Keval-jnana. The reason being that only those who have such perfect constitution attain Keval-jnana. It is just F like high voltage current cannot pass through the ordinary domestic wiring; for that special quality of wires and equipment are needed. In the same way for the flow of special spiritual energy special body constitution is required. In order to destroy the four vitiating karmas very high spiritual energy is required. 23. Savedi etc.--During the shift from Vibhanga-jnana to Avadhi-jnana the aspirant remains genderic because in that state the karma defining gender is not shed. The process involved in this transformation is naturally absent in females, therefore among the genderic beings such aspirant can only be either masculine or masculine-neuter. 24. 'sakasaai hojja' - In the states of Vibhanga-jnana and Avadhi-jnana total absence of passions is not possible. Passions in evanescent form exist. This is because on transformation of Vibhangajnana into Avadhi-jnana when the aspirant gets initiated, the four passions remain only in evanescent form. 25. Why only prashast adhyavasaaya ?-An aspirant with ignoble mental activity is not capable of transforming Vibhanga-jnana into Avadhi-jnana. Therefore the said Avadhijnani has only noble mental activity. HASIA-UA FT PROGRESSION INTO KEVAL-JNANA 26. se NaM pasatthehiM ajjhavasANehiM vaTTamANehiM aNaMtehiM neraiyabhavaggahaNehiMto appANaM visaMjoei, aNaMtehiM tirikkhajoNiya jAva visaMjoei, aNaMtehiM maNussabhavaggahaNehiMto appANaM visaMjoei, aNaMtehiM devabhavaggahaNehiMto appANaM visaMjoei, jAo vi ya se imAo neraiya-tirikkhajoNiya-maNussadevagatinAmAo cattAri uttarapayaDIo tAsiM ca NaM uvaggahie aNaMtANubaMdhI koha-mANa-mAyA-lobhe khavei, aNaMtANubaMdhI koha-mANa-mAyA-lobhe khavittA apaccakkhANakasAe koha-mANa-mAyA-lobhe 4545455 456 454 455 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 5454545454545 navama zataka : ikattIsavA~ uddezaka (337) Ninth Shatak : Thirty First Lesson 154 455 456 457 4444444444444444444444444444

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5555555555555555555555555555E Wan khavei, apaccakkhANakasAe koha-mANa-mAyA-lobhe khavittA paccakkhANAvaraNe koha-mANa-mAyA lobhe khavei, paccakkhANAvaraNe koha-mANa-mAyA-lobhe khavittA saMjalaNe koha-mANa-mAyA-lobhe Wan khvei| saMjalaNe koha-mANa-mAyA-lobhe khavittA paMcavihaM nANAvaraNijjaM navavihaM darisaNAvaraNijjaM paMcavihamaMtarAiyaM tAlamatthakaDaM ca NaM mohaNijjaM kaTu kammarayavikaraNakaraM apuvvakaraNaM aNupaviTThassa aNaMte OM aNuttare nivvAghAe nirAvaraNe kasiNe paDipuNNe kevalavaranANa-daMsaNe smuppjjti| 26. vaha (pUrvokta) avadhijJAnI bar3hate hue prazasta adhyavasAyoM ke prabhAva se, ananta OM nairayikabhava-grahaNoM se apanI AtmA ko visaMyukta (-vimukta) kara letA hai, ananta tiryaJcayonika bhavoM meM ke se apanI AtmA ko visaMyukta kara letA hai, ananta manuSyabhava-grahaNoM se apanI AtmA ko visaMyukta kara ! - letA hai aura ananta deva-bhavoM se apanI AtmA ko visaMyukta kara letA hai| jo ye narakagati, OM tiryaJcagati, manuSyagati aura devagati nAmaka cAra uttara (karma-) prakRtiyA~ haiM, una prakRtiyoM ke / Wan AdhArabhata anantAnabandhI krodha, mAna, mAyA aura lobha kA kSaya karatA hai| anantAnubandhI krodha-mAna-mAyA-lobha kA kSaya karake apratyAkhyAnakaSAya krodha, mAna, mAyA, lobha kA kSaya karatA hai, pratyAkhyAna krodhAdi kaSAya kA kSaya karake pratyAkhyAnAvaraNa krodha, mAna, mAyA aura lobha kA kSaya + karatA hai; pratyAkhyAnAvaraNa krodhAdi kaSAya kA kSaya karake saMjvalana ke krodha, mAna, mAyA aura lobha kA kSaya karatA hai| saMjvalana ke krodha, mAna, mAyA, lobha kA kSaya karake paMcavidha (pA~ca prakAra ke) OM jJAnAvaraNIya karma, navavidha (nau prakAra ke) darzanAvaraNIya karma, paMcavidha antarAya karma ko tathA mohanIya karma ko kaTe hue tAr3a vRkSa ke samAna banAkara, karmaraja ko bikherane vAle apUrvakaraNa meM praviSTa OM usa jIva ke ananta, anuttara, vyAghAtarahita, AvaraNarahita, kRtsna (sampUrNa), pratipUrNa evaM zreSTha ma kevalajJAna aura kevaladarzana (eka sAtha) utpanna hotA hai| 26. With the effect of the enhancing noble mental activity (prashast adhyavasaaya) that (aforesaid) Avadhi-jnani extricates his soul from 4 infinite infernal rebirths, extricates his soul from infinite animal rebirths, extricates his soul from infinite human rebirths and extricates his soul from infinite divine rebirths. He destroys anger, conceit, deceit and greed of extreme bond-intensity (anantanubandhi) that are the root cause of the aforesaid four auxiliary species (uttar-prakriti) of karmas, causing the aforesaid rebirths, namely infernal, animal, human and 45 divine. After destroying anger, conceit, deceit and greed of extreme bond- y 41 intensity (anantanubandhi) he destroys unrenounced passions (apratyakhyan kashaya) including anger, conceit, deceit and greed. After destroying unrenounced passions he destroys evanescent (sanjualan) anger, conceit, deceit and greed. After destroying evanescent (sanjvalan) anger, conceit, deceit and greed he dissipates the karmic dust by turning 4 five kinds of knowledge obstructing karmas (Jnanavaraniya), nine kinds 4 Wan of perception/faith obstructing karmas (Darshanavaraniya), five kinds of Ting Ting FFFF bhagavatI sUtra (3) (338) Bhagavati Sutra (3) 555

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asoccA kevalI - ---- vibhaMga jJAna se ar3hAI dvIpa dekhatA tApasa tapa prabhAva se vibhaMga jJAna kI prApti yahI dharma satya hai| kavala jJAna kI prApti tIrthakara THH kevalI tee sN vibhaMga jJAna avadhi jJAna meM pariNata 171

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055555555555555555555555555555555559 |citra-paricaya 17 Illustration No. 17 asoccA kevalI kevalI kI dezanA sune binA hI jisa jIva ko kevalajJAna kI prApti ho jAtI hai use asoccA kevalI kahate haiN| sarva prathama kisI saMnyAsI tApasa Adi anya mata vAle jIva ko tapa ke prabhAva se vibhaMgajJAna utpanna hotA hai| vaha apane isa vibhaMga jJAna se ar3hAI dvIpa meM sthita tIrthaMkara aura unake sAdhu-sAdhviyoM ko dekhatA hai aura una para zraddhA karatA hai| isI zraddhA se usakI mithyAdRSTi samyagdRSTi meM parivartita ho jAtI hai aura vaha samyaktva prApta karatA hai| jisake phalasvarUpa usakA ma vibhaMgajJAna avadhijJAna meM pariNata ho jAtA hai| pariNAma kI vizuddhi bar3hatI hai| dharmadhyAna, zukladhyAna OM meM parivartita hotA hai aura guNasthAna ArohaNa karate-karate vaha mohanIya karma ko kSINa karate hue jJAnAvaraNIya, darzanAvaraNIya evaM aMtarAya karma kA kSaya karatA hai aura kevalajJAna-kevaladarzana ko prApta karatA hai| asoccA kevalI kisI ko dIkSA bhI nahIM dete haiN| ye sirpha puruSa aura puruSa napuMsaka hote haiN| jo anyaliMga meM siddha hote haiN| -zataka 9, u. 31, sUtra 26-31 SELF-ENLIGHTENED OMNISCIENT An aspirant who attains omniscience even without hearing the sermon ofan omniscient is called Ashrutva Kevali (self-enlightened omniscient). The beginning of the process is that a monk or hermit acquires Vibhang Jnana (pervert knowledge) as a result of his austerities. With the help of this knowledge he sees a Tirthankar and his disciples somewhere in Adhai-dveep and develops faith in him. This faith turns his unrighteousness into righteousness and he attains Samyaktva. As a consequence his Vibhang Inana turns into Avadhi Jnana and his spiritual purity increases continuously. Pious meditation evolves into pure higher meditation (Shukla Dhyan). He then progresses on the path of Gunasthan. He gradually destroys deluding karmas, knowledge and faith obscuring karmas as well as power hindering karmas. This is when he attains omniscience. A self-enlightened omniscient does not initiate anyone. As a rule they are either masculine or masculineneuter). - Shatak-9, lesson-31. Sutra-26-31

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B) )))))))))))))))) )))))))) power hindering karmas (Antaraaya) and deluding karmas (Mohaniya) into likeness of a top-punctured palm tree. This jiva (living being/soul) having reached the level of Apurvakaran (unprecedented purity; eighth Gunasthan) gets (in due course) endowed with infinite, supreme, Punobstructed, unclouded, complete and perfect 'ultimate knowledge' or Keval-jnana and 'ultimate perception' or Keval-darshan. vivecana : prastuta sUtra meM vibhaMga jJAna ke bAda prApta huye avadhijJAnI ke prazasta adhyavasAyoM ke prabhAva se OM vAlI vizeSa Atma-vizuddhi se kevalajJAna prApta hone taka kA krama batAyA hai- mohanIya karma kA nAza-mukhya prastuta sUtra meM jJAnAvaraNIyAdi tInoM karmoM kA uttaraprakRtiyoM sahita kSaya pahale OM batAyA hai, kintu mohanIya karma ke kSaya hue binA ina tInoM karmoM kA kSaya nahIM hotaa| isI tathya ko prakaTa karane 9 ke lie yahA~ kahA gayA hai-"tAlamatthakaDaM ca NaM mohaNijja kaTu', isakA bhAvArtha yaha hai ki jisa prakAra tAr3a vRkSa kA mastaka sUci bheda (suI se yA suI kI taraha chinna-bhinna) karane se vaha sArA kA sArA vRkSa kSINa (naSTa) ho OM jAtA hai, usI prakAra mohanIya karma kA kSaya hone para zeSa ghAtikarmoM kA bhI kSaya ho jAtA hai| arthAt mohanIya OM karma kI zeSa prakRtiyoM kA kSaya karake sAdhaka jJAnAvaraNIya, darzanAvaraNIya aura antarAya; ina tInoM karmoM kI + sabhI prakRtiyoM kA kSaya kara detA hai| (vRtti, patra 435) mastakasUcivinAze, tAlasya yathA dhruvo bhavati naashH| tadvat karmavinAzo'pi mohanIyakSaye nitym||1|| --bhagavatI. a. vRtti, patra 436 // __ kevalajJAna, viSaya kI anantatA ke kAraNa ananta hai| kevalajJAna se bar3hakara dUsarA koI jJAna nahIM hai, OM isalie vaha anuttara (sarvottama) hai| vaha dIvAra, bhIMta Adi ke vyavadhAna ke kAraNa pratihata (skhalita) nahIM hotaa| isalie vaha 'nirvyAghAta' hai| sampUrNa AvaraNoM ke kSaya hone para utpanna hone se vaha 'nirAvaraNa' hai| sakala padArthoM kA grAhaka hone se vaha 'kRtsna' hotA hai| apane sampUrNa aMzoM se yukta utpanna hone se vaha 'pratipUrNa' hotA hai| 9 (bhagavatIsUtra, bhA. 4 (paM. ghevaracanda jI], pR. 1604) Elaboration--This aphorism describes the process of attaining Kevaljnana by an initiated Avadhijnani through extensive spiritual purity gained by noble mental activity. fi Destruction of deluding karma-Here the first step is described fas destruction of auxiliary species of three karmas including knowledge obstructing karma. But these three karmas cannot be destroyed unless deluding karma is first destroyed. This fact has been indicated here by i the phrase--'taalmatthakadam cha nam mohanijjam kattu'. This phrase conveys that as a palm tree is destroyed simply by piercing or cutting its head, in the same way once deluding karma is destroyed the remaining three vitiating karmas are also destroyed. In other words when an aspirant destroys all the species of deluding karma, he also destroyes all 1555555555555555555555555555555555 8555555555555555555555555555555555555555555555555 navama zataka : ikattIsavA~ uddezaka (339) Ninth Shatak : Thirty First Lesson

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25555555 5 5 5 5 5 5 5 5 5 5 55555 5 555 5555 52 Wan phra the species of knowledge and perception obstructing karmas as well as power hindering karma. (Vritti, leave 435) Wan As the range of subjects covered by Keval-jnana is infinite it is called Wan infinite (anant). As there is no other knowledge higher than Keval-jnana, it is called supreme (anuttar). As it is not obstructed by a wall or any other obstruction it is called unobstructed (nirvyaghaat). As it appears when all veils are removed it is called unveiled or unclouded (niravaran). 27. [pra.] se NaM bhaMte ! kevalipaNNattaM dhammaM AghavejjA vA paNNavejjA vA parUvejjA vA ? [ u. ] no iNaTTe samaTThe, Na'nnattha egaNAeNa vA egavAgaraNeNa vA / 27. [ pra. ] bhagavan ! ve asoccA kevalI, kevali - prarUpita dharma kahate haiM, batalAte haiM athavA prarUpaNA karate haiM ? Wan Wan As it grasps all things it is called complete (kritsna). As it has no Wan component of knowledge missing, it is called perfect (pratipurna). asoccA kevalI dvArA upadeza - pravrajyA SERMON AND INITIATION BY ASHRUTVA KEVALI [ u. ] gautama ! yaha artha (bAta) samartha (zakya) nahIM hai| ve (kevala ) eka jJAta (udAharaNa) ke athavA eka (vyAkaraNa) prazna ke uttara ke sivAya anya (dharma kA ) upadeza nahIM krte| [Ans.] Gautam ! That is not true. Beyond citing one example or illustration and replying to one question, he preaches nothing else (the religion). 28. [ pra. ] se NaM bhaMte! pavvAvejja vA muMDAvejja vA ? [ u. ] No iNaTTe samaTThe, uvadesaM puNa karejjA / 28. [ pra. ] bhagavan ! ve asoccA kevalI (kisI ko) pravrajita karate haiM yA muNDita karate haiM ? [ u. ] gautama ! yaha artha samartha nahIM / kintu upadeza karate ( kahate ) haiM (ki tuma amuka ke pAsa pravrajyA grahaNa karo) / 27. [Q.] Bhante ! Does he (Ashrutva Kevali or self-enlightened omniscient) say, elaborate and propagate the religion propagated by the omniscient ? Wan 28. [Q.] Bhante ! Does he initiate or tonsure (someone) ? [Ans.] Gautam ! That is not true. However, he simply inspires and directs (someone to get initiated by some other competent person). 29. [ pra. ] se NaM bhaMte! sijjhati jAva aMtaM kareti ? [ u. ] haMtA, sijjhati jAva aMtaM kareti / 29. [ pra. ] bhagavan ! (kyA asoccA kevalI) siddha hote haiM, yAvat samasta duHkhoM kA anta karate haiM ? [ u. ] hA~, gautama ! ve siddha hote haiM, yAvat sarva duHkhoM kA anta karate haiN| bhagavatI sUtra ( 3 ) phra (340) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (3) Wan Wan Wan 2959595955 5 5 5 5 5 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 phra

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h t t t t t h t t t t t t t t t t t t t t tb tvb v 29. [Q.) Bhante ! Does he become Siddha (perfected soul) ... and so on fi up to... end all misery? [Ans.] Yes, Gautam ! He becomes Siddha (perfected soul)... and so on f up to... end all misery. 30. [pra. ] se NaM bhaMte ! kiM uThaM hojjA, aho hojjA, tiriyaM hojjA ? [u. ] goyamA ! urlDa vA hojjA, aho vA hojjA, tiriyaM vA hojjaa| ur3e hojjamANe saddAvaiviyaDAvai-gaMdhAvai-mAlavaMtapariyAesu vaTTaveyaDDapabbaesu hojjA, sAharaNaM puDucca somaNasavaNe vA paMDagavaNe vA hojjaa| ahe hojjamANe gaDDAe vA darIe vA hojjA, sAharaNaM paDucca pAyAle vA bhavaNe vA hojjaa| tiriyaM hojjamANe paNNarasasu kammabhUmIsu hojjA, sAharaNaM puDucca aDDAijjadIva-samuddatadekkadesabhAe hojjaa| 30. [pra. ] bhagavan ! ve asoccA kevalI Urdhvaloka meM hote haiM, adholoka meM hote haiM yA tiryakloka meM hote haiM ? [u.] gautama ! ve Urdhvaloka meM bhI hote haiM, adholoka meM bhI hote haiM aura tiyakloka meM bhI hote haiN| yadi Urdhvaloka meM hote haiM to zabdApAtI, vikaTApAtI, gandhApAtI aura mAlyavanta nAmaka vRtta (vaitADhya) parvatoM meM hote haiM tathA saMharaNa kI apekSA saumanasavana meM athavA pANDukavana meM bhI hote haiN| yadi adholoka meM hote haiM to gartA (adholoka grAmAdi) meM athavA guphA meM hote haiM tathA saMharaNa kI apekSA pAtAlakalazoM meM athavA bhavanavAsI devoM ke bhavanoM meM hote haiN| yadi tiryakloka meM hote haiM to pandraha karmabhUmi meM hote haiM tathA saMharaNa kI apekSA aDhAI dvIpa aura samudroM ke eka bhAga meM hote haiN| 30. (Q.) Bhante ! Do such individuals (self-enlightened omniscients) exist in the upper world (Urdhva-lok), the lower world (Adho-lok) or the middle world (Tiryak-lok)? ___[Ans.] Gautam ! They exist in the upper world (Urdhva-lok), in the lower world (Adho-lok) as well as in the middle world (Tiryak-lok). If in the upper world, they exist on the Vritta Vaitadhya mountains called Shabdapaati, Vikatapaati, Gandhapaati and Malyavant; in context of migration (samharan) they also exist in Saumanas and Panduk forests. If in the lower world, they exist in chasms (garta) and caves; in context of migration they also exist in Patal-kalash and abodes of abode-dwelling gods (Bhavanavasi Dev). If in the middle world, they exist in the fifteen Karma Bhumis (lands of endeavour) and in context of migration they also exist in Adhai Dveep (two and a half continents) and a portion of oceans. B$$ $$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$Le Le $$$$$$$$$$$$$$$$$ IFIFirIr FFFFFFFE | navama zataka : ikattIsavA uddezaka (341) Ninth Shatak : Thirty First Lesson

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- 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 2 31. [ pra. ] te NaM bhaMte! egasamaeNaM kevatiyA hojjA ? [ u. ] goyamA ! jahantreNaM ekko vA do vA tinnivA, ukkoseNaM dasa se teNadveNaM goyamA ! evaM buccai 'asoccA NaM kevalissa vA jAva atthegaie kevalipaNNattaM dhammaM labhejjA savaNayAe, atthegaie asoccA NaM kevali jAva no labhejjA savaNayAe jAva atthegaie kevalanANaM uppADejjA, atthegaie kevalanANaM no uppADejjA / 31. [ pra. ] bhagavan ! ve asoccA kevalI eka samaya meM kitane hote haiM ? [u. ] gautama ! ve jaghanya eka, do athavA tIna aura utkRSTa dasa hote haiN| 31. [Q.] Bhante ! How many of them exist at a given moment of time ? [Ans.] Gautam ! A minimum of one, two or three and a maximum of ten. phra [ upasaMhAra - ] isalie he gautama! maiM aisA kahatA hU~ ki kevalI yAvat kevali - pAkSika kI upAsikA se dharmazravaNa kiye binA hI kisI jIva ko kevali-prarUpita dharmazravaNa prApta hotA hai aura kisI ko nahIM hotA; yAvat koI jIva kevalajJAna utpanna kara letA hai aura koI jIva kevalajJAna utpanna nahIM kara pAtA / (Concluding statement) That is why, Gautam! I say that even without hearing (the sermon ) from the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee (upaasika) some jiva (living being) may and some other may not derive the benefits of hearing the sermon of an omniscient ... and so on up to... some jiva (living being) may and some other may not acquire Keval-jnana (omniscience). vivecana : vizeSArtha-Aghavejja-ziSyoM ko zAstra kA artha grahaNa karAte haiM, athavA artha-pratipAdana karake satkAra prApta karAte haiN| patravejja-bheda batAkara yA bhinna-bhinna karake samajhAte haiM / parUvejja - upapattikathanapUrvaka prarUpaNa karate haiM / pavvAvejja muMDAvejja- rajoharaNa Adi dravyaveza dekara pravrajita (dIkSita) karate haiM, mastaka kA loca karake muNDita karate haiM / uvaesaM puNa karejja-kisI dIkSArthI ke upasthita hone para 'amuka ke pAsa dIkSA lo' kevala itanA --sA upadeza karate haiM / saddAvai ityAdi padoM kA Azaya - zabdApAtI, vikaTApAtI gandhApAtI aura mAlyavanta; ye sthAna jambUdvIpaprajJapti ke anusAra kSetrasamAsa ke abhiprAya se kramaza: haimavata, airaNyavata, harivarSa aura ramyakvarSa kSetra meM haiM / ( vRtti, patra 436) Elaboration-Technical terms-Aaghvejj-to explain the meaning of scriptures to disciples or get honoured by explaining the meanng. Pannavejj-to explain by showing the differences or explain by splitting. Paruvejj-to authenticate with the help of etymology. Pavvavejj-to initiate by giving the ascetic garb and equipment. Mundavejj-to tonsure by pulling out hair. Uvaesam puna karejjwhen some aspirant approaches for initiation they just direct him by bhagavatI sUtra (3) Bhagavati Sutra (3) (342) kullltitti*****************************llli phra Wan 5 Wan Wan

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REEF LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE LE 46 46 46 46 LE LE LE LE LE LE LE LE LE LE phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 saying-Go to him and get initiated. Saddavai etc. - According to 5 Jambudveep Prajnapti the places Shabdapaati, Vikatapaati, 5 Gandhapaati and Malyavant are in Airanyavat, Harivarsh Ramyakvarsh regions. (Vritti, leave 436) 5 soccA se sambandhita praznottara QUESTIONS ABOUT SOCHCHA 32. [ pra. ] soccA NaM bhaMte ! kevalissa vA jAva tappakkhiyauvAsiyAe vA kevalipaNNattaM dhammaM bhejjA savaNayAe ? [ u. ] goyamA ! soccA NaM kevalissa vA jAva atthegaie kevalipaNNattaM dhammaM0 / evaM jA ceva asoccAe vattavyayA sA ceva soccAe vi bhANiyavvA, navaraM abhilAvo socceti / sesaM taM caiva niravasesaM jAva ' jassa NaM maNapajjavanANAvaraNijjANaM kammANaM khaovasame kaDe bhavai, jassa NaM kevalanANAvaraNijjANaM kammANaM khae kaDe bhavai se NaM soccA kevalissa vA jAva uvAsiyAe vA kevalipaNNattaM dhammaM labhijja savaNayAe, kevalaM borhi bujjhejjA jAva kevalanANaM uppADejjA (su. 13 [ 2 ]) / 32. [ pra. ] bhagavan ! kevalI yAvat kevalI - pAkSika kI upAsikA se - (dharmapratipAdaka vacana) zravaNa kara kyA koI jIva kevali - prarUpita dharmabodha (zravaNa) prApta karatA hai ? and navama zataka : ikattIsavA~ uddezaka [ u. ] gautama ! kevalI yAvat kevali - pAkSika kI upAsikA se dharma-vacana sunakara koI jIva kevali - prarUpita dharma kA bodha prApta karatA hai aura koI jIva prApta nahIM karatA / isa viSaya meM jisa prakAra asoccA kI vaktavyatA meM kahI, usI prakAra 'soccA' kI vaktavyatA kahanI cAhie / vizeSa yaha hai ki yahA~ sarvatra 'soccA' aisA pATha kahanA caahie| zeSa sabhI pUrvokta vaktavyatA kahanI cAhie; yAvat jisane phra manaH paryavajJAnAvaraNIya karmoM kA kSayopazama kiyA hai tathA jisane kevalajJAnAvaraNIya karmoM kA kSaya kiyA (343) 255955 5 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 55 5 5 5 5 5 5 5 5 5959595952 phra hai. vaha kevalI yAvat kevali - pAkSika kI upAsikA se dharma-vacana sunakara kevali - prarUpita dharmabodha (zravaNa) prApta karatA hai, zuddha bodhi (samyagdarzana) kA anubhava karatA hai, yAvat kevalajJAna prApta karatA hai| 5 32. [Q.] Bhante ! Does a jiva ( living being) derive the benefits of pha hearing the sermon of (the religion propagated by) an omniscient (Kevali) by hearing it from the omniscient, or his male disciple (shravak) 5 and so on up to... female devotee (upaasika) of a self-enlightened 5 omniscient (Kevali-paakshik)? pha pha [Ans.] Gautam! Some jiva ( living being) derives and some does not derive the benefits of hearing the sermon of an omniscient (Kevali) by hearing it from ( these ten) the omniscient ... and so on up to... or his (self-enlightened omniscient 's) female devotee (upaasika ). In this regard repeat all what has been said about asochcha (without hearing). The only difference is that instead of asochcha (without hearing) mention sochcha (by hearing). All the rest should be as aforesaid ... and so on up Ninth Shatak: Thirty First Lesson Wan phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan pha Wan Wan Wan

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9 )))))))))))))))) ) ) ) ) 4 to... a jiva who has accomplished destruction-cum-pacification of Avadhi- 45 jnanaavaraniya karma (karma that obscures Avadhi-jnana) and a jiva who has accomplished destruction-cum-pacification of Keval.jnanaavaraniya karma (harma that obscures omniscience), may derive the benefits of hearing the sermon of an omniscient (Kevali), may attain pure enlightenment (right perception/faith), ... and so on up to... may y acquire Keval-jnana, by hearing it from the omniscient ... and so on up to... or his (self-enlightened omniscient's) female devotee (upaasika). kevalI Adi se sunakara avadhijJAna kI upalabdhi ACQUIRING AVADHI-JNANA BY HEARING 33. tassa NaM aTThamaMaTThameNaM anikkhitteNaM tavokammeNaM appANaM bhAvamANassa pagaibhaddayAe taheva jAva + gavasaNaM karemANassa ohiNANe smuppjji| se NaM teNaM ohinANeNaM samuppaneNaM jahanneNaM aMgulassa asaMkhejjaibhAga, ukkoseNaM asaMkhejjAiM aloe loyappamANamettAI khaMDAI jANai paasi| 33. (kevalI Adi se dharma-vacana sunakara samyagdarzanAdi prApta jIva ko) nirantara tele-tele (aTThama-aTThama) tapaHkarma se apanI AtmA ko bhAvita karate hue prakRtibhadratA Adi (pUrvokta) guNoM se yAvat IhA, apoha, mArgaNa evaM gaveSaNa karate hue avadhijJAna samutpanna hotA hai| vaha usa utpanna , avadhijJAna ke prabhAva se jaghanya aMgala ke asaMkhyAtaveM bhAga aura utkaSTa aloka meM bhI lokapramANa asaMkhya khaNDoM ko jAnatA aura dekhatA hai| 33. An aspirant (hearing sermon from the omniscient etc.) who continuously observes the austerity of three day fasts, missing eight meals, and other austerities; at some point of time that jiva (living being), due to his natural simplicity ... and so on up to... undergoing the progressive process of Iha etc. acquires Avadhi-jnana. With the help of 4 this acquired Avadhi-jnana he is able to know and see up to a minimum distance of uncountable fraction of an Angul and maximum of innumerable portions of unoccupied space (Alok), each as vast as the occupied space (Lok). vivecana : kevalI Adi se binA sune avadhijJAna prApta karane vAle jIva ko pahale vibhaMgajJAna prApta hotA hai, phira samyaktvAdi prApta hone para vahI vibhaMgajJAna avadhijJAna meM pariNata ho jAtA hai, jabaki sunakara avadhijJAna prApta karane vAlA jIva bele ke badale nirantara tele kI tapasyA karatA hai| prakRtibhadratA Adi guNa tathA usase IhAdi ke kAraNa avadhijJAna prApta ho jAtA hai, jisake prabhAva se utkRSTataH aloka meM bhI lokapramANa asaMkhya khaNDoM ko jAnatA-dekhatA hai| phira vaha samyaktva, cAritra, sAdhuveza Adi se kevalajJAna bhI prApta kara letA hai| U (vRtti, patra 438) Elaboration-An aspirant who does not hear the sermon from the omniscient etc. first acquires pervert knowledge and then, when he is 4 endowed with righteousness and other virtues, this pervert knowledge 1 turns into Avadhi-jnana. On the other hand an aspirant who hears the 9555555555555555555555555555555555555555 | bhagavatI sUtra (3) (344) Bhagavati Sutra (3)

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)))))) 1 sermon from the omniscient etc. observes the austerity of three-day fasts 15 instead of two-day fasts. That being acquires Avadhi-jnana due to his natural simplicity and other virtues and undergoes the progressive process of lha etc. With the help of this acquired Avadhi-jnand he is able to know and see a maximum of innumerable portions of unoccupied space (Alok), each as vast as the occupied space (Lok). In due course, following righteous conduct in the ascetic garb etc., he also attains omniscience. (Vritti, leave 438) tathArUpa avadhijJAnI meM lezyA Adi LESHYAS AND OTHER ATTRIBUTES 34. [pra. ] se NaM bhaMte ! katisu lessAsu hojjA ? __ [u. ] goyamA ! chasu lessAsu hojjA, taM jahA-kaNhalesAe jAva sukklesaae| 34. [pra. ] bhagavan ! vaha (tathArUpa avadhijJAnI jIva) kitanI lezyAoM meM hotA hai ? [ u. ] gautama ! chahoM lezyAoM meM hotA hai| yathA-kRSNalezyA yAvat shuklleshyaa| 34. [Q.] Bhante ! In how many soul-complexions (leshva) does that (aforesaid) Avadhi-jnani (the possessor of Avadhi-jnana) dwell ? (Ans.] Gautam ! He dwells in all the six soul complexions-Krishna leshya (black complexion of soul) ... and so on up to... Shukla leshya (white soul-complexion). ka 35. [pra. ] se NaM bhaMte ! katisu NANesu hojjA ? [u. ] goyamA ! tisu vA causu vA hojjaa| tisu hojjamANe AbhiNibohiyanANa-suyanANa+ ohinANesu hojjA, causu hojjamANe AbhiNibohiyanANa-suyanANa-ohinANa-maNapajjavanANesu )))))))))))) hojjaa| 35. [pra. ] bhagavan ! vaha (tathArUpa avadhijJAnI jIva) kitane jJAna meM hotA haiM ? [u. ] gautama ! tona yA cAra jJAnoM meM hotA hai| yadi tIna jJAna hote haiM, to AbhinibodhikajJAna, OM zrutajJAna aura avadhijJAna meM hotA hai| yadi cAra jJAna hote haiM to AbhinibodhikajJAna, zrutajJAna, avadhijJAna aura mnHpryvjnyaan| 35. (Q.) Bhante ! In how many jnanas (types of knowledge) does that ma (aforesaid) Avadhi-jnani (the possessor of Avadhi-jnana) dwell ? (Ans.] Gautam ! He dwells in three or four jnanas (types of + knowledge)-If three, they are Abhinibodhik jnana (sensory knowledge), Shrut-jnana (scriptural knowledge) and Avadhi-jnana (extrasensory perception of the physical dimension; something akin to clairvoyance). If four, they are Abhinibodhik jnana, Shrut-jnana, Avadhi-jnana and Manah-paryav-jnana (extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy). 555555))))))) navama zataka : ikattIsavA~ uddezaka (345) Ninth Shatak : Thirty First Lesson %%%%%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Le Yuan

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)558 )))4555555555555555555))))))))))))) 36. [pra. ] se NaM bhaMte ! kiM sajogI hojjA, ajogI hojjA ? [u. ] evaM jogo uvaogo saMghayaNaM saMThANaM uccattaM AuyaM ca eyANi savvANi jahA asoccAe (su.|| 17-22) taheva bhaanniyvaanni| 36. [pra. ] bhagavan ! vaha (tathArUpa avadhijJAnI) sayogI hotA hai athavA ayogI hotA hai ? (Adi prazna yAvat AyuSya taka) 3 [u. ] gautama ! jaise 'asoccA' ke yoga, upayoga, saMhanana, saMsthAna, U~cAI aura AyuSya ke viSaya + meM kahA, usI prakAra yahA~ (soccA ke) bhI yogAdi ke viSaya meM kahanA caahie| OM 36. [Q.] Bhante ! Is he sayogi (with association or activity) or ayogis (without association or activity)? [Ans.] Gautam ! What has been said about Asochcha with regard to yoga (association or activity), upayoga, samhanan (body constitution), samsthan (body structure), height, and life-span, should be repeated here in case of Sochcha (accomplished due to hearing the sermon). 37. [pra. 1 ] se NaM bhaMte ! kiM savedae0 pucchA ? [u. ] goyamA ! savedae vA hojjA, avedae vA hojjaa| 37. [pra. 1 ] bhagavan ! vaha avadhijJAnI savedI hotA hai athavA avedI ? [ u. ] gautama ! vaha savedI hotA hai athavA avedI bhI hotA hai| 37.[Q.1] Bhante ! Is he savedi (genderic) or avedi (non-genderic)? [Ans.] Gautam ! He is savedi (genderic) as well as avedi (nongenderic). 37. [pra. 2 ] jai avedae hojjA kiM uvasaMtaveyae hojjA, khINaveyae hojjA ? [u. ] goyamA ! no uvasaMtavedae hojjA, khINavedae hojjaa| 37. [pra. 2 ] bhagavan ! yadi vaha avedI hotA hai to kyA upazAntavedI hotA hai athavA kSINavedI hotA hai ? [u. ] gautama ! vaha upazAntavedI nahIM hotA, kSINavedI hotA hai| 37. [Q.2] Bhante ! If he is avedi (non-genderic), then is he upshaantvedi (with subdued gender) or ksheen-vedi (with absence of gender)? [Ans.] Gautam ! He is not upshaant-vedi (with subdued gender) but ksheen-vedi (with absence of gender). 37. [pra. 3 ] jai savedae hojjA kiM itthIvedae hojjA0 pucchA ? [u. ] goyamA ! itthIvedae vA hojjA, purisavedae vA hojjA, purisanapuMsagavedae vA hojjaa| 94545555555555555555555555555555555555555555555 | bhagavatI sUtra (3) (346) Bhagavati Sutra (3) Wan

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2555 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 37. [ pra. ] bhagavan ! yadi vaha savedI hotA hai to kyA strIvedI hotA hai, puruSavedI hotA hai, napuMsakavedI hotA hai, athavA puruSa napuMsakavedI hotA hai ? [ u. ] gautama ! vaha strIvedI bhI hotA hai yA puruSavedI hotA hai athavA puruSa - napuMsakavedI hotA hai / 555 55559555 5552 [Q. 3] Bhante ! If he is savedi (genderic), then is he strivedi (feminine), purush vedi (masculine), napumsak-vedi (neuter ) or purush - pha napumsak (masculine-neuter)? [ u. ] goyamA ! no uvasaMtakasAI hojjA, khINakasAI hojjA / 38. [ pra. 2 ] bhagavan ! yadi vaha akaSAyI hotA hai to kyA upazAntakaSAyI hotA hai yA kSINakaSAyI ? [Ans.] Gautam ! He can be strivedi (feminine), purush-vedi (masculine), or purush-napumsak (masculine-neuter). 38. [ pra. 1 ] se NaM bhaMte ! sakasAI hojjA ? akasAI hojjA ? [ u. ] goyamA ! sakasAI vA hojjA, akasAI vA hojjA / 38. [ pra. 1 ] bhagavan ! vaha avadhijJAnI sakaSAyI hotA hai athavA akaSAyI hotA hai ? [ u. ] gautama ! vaha sakaSAyI hotA hai athavA akaSAyI bhI hotA hai| 38. [Q. 1] Bhante ! Is he (the said Avadhi-jnani) with passions (sakashayi) or without passions (akashayi) ? phra [Ans.] Gautam ! He is with passions ( sakashayi) as well as without 5 passions (akashayi). phra 38. [ pra. 2 ] jai akasAI hojjA kiM uvasaMtakasAI hojjA, khINakasAI hojjA ? [ u. ] gautama ! vaha upazAntakaSAyI nahIM hotA, kintu kSINakaSAyI hotA hai| [Q. 2] Bhante ! If he is without passions ( akashayi ), then is he upshaant-kashaayi (with subdued passions) or ksheen-kashaayi (with destroyed passions)? [Ans.] Gautam ! He is not upshaant-hashaayi (with subdued passions) but ksheen-kashaayi (with destroyed passions). 38. [ pra. 3 ] jai sakasAI hojjA se NaM bhaMte ! katisu kasAesu hojjA ? [ u. ] goyamA ! causu vA, tisu vA, dosu vA, ekkammi vA hojjA / causu hojjamANe causu saMjalaNakoha - mANa - mAyA -lobhesu hojjA, tisu hojjamANe tisu saMjalaNamANa - mAyA -lobhesu hojjA, do hojjamA do saMjalaNamAyA -lobhesu hojjA, egammi hojjamANe egammi saMjalaNe lobhe hojjA / 38. [ pra. 3 ] bhagavan ! yadi vaha sakaSAyI hotA hai to usameM kitane kaSAya hote haiM ? [ u. ] gautama ! usameM cAra kaSAya, tIna kaSAya, do kaSAya athavA eka kaSAya hotA hai| yadi cAra kaSAya hote haiM, to saMjvalana krodha, mAna, mAyA aura lobha hotA hai| yadi tIna kaSAya hote haiM, to navama zataka : ikattIsavA~ uddezaka (347) Wan Ninth Shatak: Thirty First Lesson Wan Wan 255 55 55555 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 952 phra

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25 55 55 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 5 5 55 5 5 5 5 5 5 5 5 52 phra saMjvalana mAna, mAyA aura lobha hote haiN| yadi do kaSAya hote haiM to saMjvalana mAyA aura lobha hote haiM aura yadi eka kaSAya hotA hai to saMjvalana lobha hotA hai| [Q. 3] Bhante ! If he is with passions (sakashayi ), then how many passions he has ? [Ans.] Gautam He has four or three or two or just one of the passions. If four, they are--evanescent (sanjvalan) anger, conceit, deceit and greed. If three, they are evanescent (sanjvalan) conceit, deceit and greed. If two, they are evanescent (sanjvalan) deceit and greed. If one, it is-evanescent (sanjvalan) greed. 39. [ pra. ] tassa NaM bhaMte ! kevatiyA ajjhavasANA paNNattA ? [ u. ] goyamA ! asaMkhejjA, evaM jahA asoccAe (su. 25 - 26 ) taheva jAva kevalavaranANa - daMsaNe samupajjai (su. 26) / 39. [ pra. ] bhaMte ! usa (tathArUpa) avadhijJAnI ke kitane adhyavasAya batAe gae haiM ? [ u. gautama ! usake asaMkhyAta adhyavasAya hote haiN| jisa prakAra (sU. 25, 26 meM) asoccA kevalI ke adhyavasAya ke viSaya meM kahA gayA, usI prakAra yahA~ bhI 'soccA kevalI' ke lie yAvat use kevalajJAna- kevaladarzana utpanna hotA hai, yahA~ taka kahanA caahie| 39. [Q.] Bhante ! How many kinds of mental activity (adhyavasaaya) he has ? [Ans.] Gautam ! He has innumerable kinds of mental activity (adhyavasaaya). What has been said about mental activity of Asochcha Kevali should also be repeated here about Sochcha Kevali (omniscient by hearing the sermon)... and so on up to... he gets endowed with 'ultimate knowledge' or Keval - jnana and 'ultimate perception' or Keval-darshan. soccA kevalI dvArA upadeza, pravrajyA Adi PREACHING, INTITIATION ETC. BY SOCHCHA KEVALI 40. [ pra. ] se NaM bhaMte ! kevalipaNNattaM dhammaM AghavejjA vA, paNNAvejA vA, parUvejjA vA ? [u. ] haMtA, Aghavijja vA, paNNavejja vA, parUvejja vA / 40. [ pra. ] bhaMte ! vaha 'soccAkevalI' kevali - prarUpita dharma kahate haiM, batalAte haiM yA prarUpita karate haiM ? [ u. ] hA~, gautama ! ve kevali - prarUpita dharma kahate haiM, batalAte haiM aura usakI prarUpaNA bhI kahate haiM / pha 40. [Q.] Bhante ! Does he (Sochcha Kevali or omniscient by hearing the sermon) say, elaborate and propagate the religion propagated by the omniscient ? Wan [Ans.] Yes, Gautam ! He does say, elaborate and propagate the religion propagated by the omniscient. bhagavatI sUtra (3) (348) Bhagavati Sutra (3) Wan phra phra Wan Wan Wan Wan Wan Wan phra phra Wan Wan Wan Wan Wan

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5 5 5 phaphaphaphaphaphaphaphapha 41. [ pra. 1 ] se NaM bhaMte! pavvAvejja vA muMDAvejja vA ? [ u. ] haMtA, goyamA ! pavvAvejja vA, muMDAvejja vA / 41. [ pra. 1 ] bhagavan ! ve soccA kevalI kisI ko pravrajita karate haiM yA muNDita karate haiM ? [ u. ] hA~, gautama ! ve pravrajita bhI karate haiM, muNDita bhI karate haiM / 41. JQ.1] Bhante ! Does he initiate or tonsure (someone) ? [Ans.] Yes, Gautam ! He does initiate and he does tonsure (someone) as well. 41. [ pra. 2 ] tassa NaM bhaMte! sissA vi pavvAvejja vA, muMDAvejja vA ? [ u. ] haMtA, pavvAvejja vA muMDAvejja vA / 41. [ pra. 2 ] bhagavan ! una soccA kevalI ke ziSya kisI ko pravrajita karate haiM yA muNDita karate haiM ? [ u. ] hA~, gautama ! unake ziSya bhI pravrajita karate haiM aura muNDita karate haiM / 41. [Q. 2] Bhante ! Do his disciples too initiate or tonsure (someone) ? [Ans.] Yes, Gautam ! His disciples too initiate and tonsure (someone). 41. [ pra. 3 ] tassa NaM bhaMte ! pasissA vi pabvAvejja vA muMDAvejja vA ? [ u. ] haMtA, pavvAvejja vA muMDAvejja vA / 41. [ pra. 3 ] bhagavan ! kyA una soccA kevalI ke praziSya bhI kisI ko pravrajita aura muNDita karate haiM ? [ u. ] hA~, gautama ! unake praziSya bhI pravrajita karate haiM aura muNDita karate haiM / 41. [Q.3] Bhante ! Do disciples of his disciples too initiate or tonsure (someone)? [Ans.] Yes, Gautam ! Disciples of his disciples too initiate and tonsure (someone). 42. [ pra. 1 ] se NaM bhaMte ! sijjhai bujjhai jAva aMtaM karei ? [ u. ] haMtA, sijjhai jAva aMtaM karei / 42. [ pra. 1 ] bhagavan ! ve zrutvAkevalI siddha hote haiM, buddha hote haiM, yAvat sarvaduHkhoM kA anta karate haiM ? (349) Ninth Shatak: Thirty First Lesson [ u. ] hA~, gautama ! ve siddha hote haiM, yAvat sarvaduHkhoM kA anta karate haiN| Wan 42. [Q. 1] Bhante ! Does he become Siddha (perfected soul), Buddha 5 (enlightened) ... and so on up to... end all misery? phra [Ans.] Yes, Gautam ! He becomes Siddha (perfected soul) ... and so on up to... end all misery. navaga zataka : ikattIsavA~ uddezaka 20 5 5 5 5 5 5559555555559555555559555555555555 5 5595 phra Wan Wan Wan 5 Wan 5

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kutttkk********tmimimimimimimimimimi*tmilllt**tmillli phaphaphaphaphapha 42. [ pra. 2 ] tassa NaM bhaMte! sissA vi sijjhati jAva aMtaM kareMti ? [ u. ] haMtA, sijjhaMti jAva aMtaM kareMti / 42. [ pra. 2 ] bhaMte ! kyA una soccAkevalI ke ziSya bhI siddha hote haiM yAvat sarvaduHkhoM kA anta karate haiM ? [ u. ] hA~, gautama ! ve bhI siddha, buddha hote haiM, yAvat sarvaduHkhoM kA anta karate haiM / 42. [Q. 2] Bhante ! Do his disciples also become Siddha (perfected soul) and so on up to... end all misery? [Ans.] Yes, Gautam ! His disciples also become Siddha (perfected soul)... and so on up to ... end all misery. 42. [ pra. 3 ] tassa NaM bhaMte ! pasissA vi sijyaMti jAva aMtaM kareMti ? [ u. ] evaM ceva jAva aMtaM kareMti / 42. [ pra. 3 ] bhagavan ! kyA unake praziSya bhI siddha hote haiM, yAvat sarvaduHkhoM kA anta karate haiM ? [ u. ] hA~ ! ve bhI siddha-buddha ho jAte haiM, yAvat sarva duHkhoM kA anta karate haiN| ! 42. [Q. 3] Bhante ! Do disciples of his disciples also become Siddha (perfected soul )... and so on up to ... end all misery ? [Ans.] Yes, Gautam ! Disciples of his disciples also become Siddha (perfected soul )... and so on up to... end all misery. 43. se NaM bhaMte ! kiM uDDhaM hojjA ? jaheva asoccAe (su. 30) jAva tadekkadesabhAe hojjA / 43. bhaMte ! ve soccAkevalI Urdhvaloka meM hote haiM, adholoka meM hote haiM aura tiryakloka meM bhI hote haiM ? ityAdi prazna / jaise (sU. 30 meM ) asoccAkevalI ke viSaya meM kahA gayA hai, usI prakAra yahA~ bhI jAnanA caahie| yAvat ve aDhAI dvIpa samUha ke eka bhAga meM hote haiM, yahA~ taka kahanA caahie| 43. [Q.] Bhante ! Do such individuals (Sochcha Kevali) exist in the upper world (Urdhva-lok), the lower world (Adho-lok) or the middle world (Tiryak-lok)? The answer to this question is same as mentioned about Asochcha Kevali (aphorism 30 )... and so on up to ... they also exist in Adhai Dveep (two and a half continents) and a portion of oceans. 44. [ pra. ] te NaM bhaMte! egasamaeNaM kevaiyA hojjA ? [ u. ] goyamA ! jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM aTThasayaM - 108 / seTTeNaM goyamA ! evaM buccai - soccA NaM kevalissa vA jAva kevaliuvAsiyAe vA jAva atthegaie kevalanANaM uppADejjA, atthegaie kevalanANaM no uppADejjA / sevaM bhaMte! sevaM bhaMte ! tti jAva viharai | bhagavatI sUtra (3) phra // navamasayassa igatIsaimo uddeso // (350) Bhagavati Sutra (3) 25595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5595555 5 5 5 5 5 5 5 5 5 5 5 555 5 5 595952 phra

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)))))))))))) ))) ))))) ))) 44. [ pra. ] bhagavan ! ve soccAkevalI eka samaya meM kitane hote haiM ? [u. ] gautama ! ve eka samaya meM jaghanya eka, do yA tIna hote haiM aura utkRSTa eka sau ATha hote haiN| 44.1Q.JBhante ! How many of them exist at a given moment of time ? / |Ans.] Gautam ! A minimum of one, two or three and a maximum of one hundred and eight. [upasaMhAra-] isIlie he gautama ! aisA kahA gayA hai ki kevalI yAvat kevali-pAkSika kI , upAsikA se dharmapratipAdaka vacana sunakara yAvat koI jIva kevalajJAna kevaladarzana prApta karatA hai aura Wan koI prApta nahIM krtaa| he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai; aisA kahakara gautama svAmI yAvat / Wan vicaraNa karate haiN| (Concluding statement) That is why, Gautam ! I say that by hearing (the sermon) from the omniscient ... and so on up to... or his (selfenlightened omniscient's) female devotee (upaasika) some jiva (living being) may and some other may not acquire Keval-jnana (omniscience). "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana : asoccA se soccA avadhijJAnI kI kucha bAtoM meM antara-(1) lezyA-asoccA avadhijJAnI meM tIna hI vizuddha lezyAeM batAI gaI haiM, jabaki soccA avadhijJAnI meM chaha lezyAeM batAI gaI haiN| usakA rahasya yaha hai ki yadyapi tIna prazasta bhAvalezyA hone para hI avadhijJAna prApta hotA hai, tathApi dravyalezyA kI apekSA se va Wan samyaktva zruta kI taraha chaha lezyAoM meM hotA hai| (2) jJAna-tele-tele kI vikaTa tapasyA karane vAle sAdhu ko Wan avadhijJAna utpanna hotA hai aura avadhijJAnI meM prArambhika do jJAna (mati-zrutajJAna) avazya hone se use tIna jJAnoM meM batalAyA gayA hai| jo manaHparyAyajJAnI hotA hai. usake avadhijJAna utpanna hone para avadhijJAnI cAra jJAnoM se yukta ho jAtA hai| (3) veda-yadi akSINavedI ko avadhijJAna kI utpatti ho to vaha savedaka hotA hai, usa samaya yA to vaha strIvedI hotA hai yA puruSavedI athavA puruSanapuMsakavedI hotA hai aura avedI ko avadhijJAna ma hotA hai to vaha kSINavedI ko hotA hai, upazAntavedI ko nahIM hotA, kyoMki Age isI avadhijJAnI ke kevalajJAna : kI utpatti kA kathana vivakSita hai| (4) kaSAya-kaSAyakSaya na hone kI sthiti meM avadhijJAna prApta hotA hai to vaha jIva sakaSAyI hotA hai aura kaSAyakSaya hone para avadhijJAna hotA hai to akaSAyI hotA hai| yadi akSINakaSAyI avadhijJAna prApta karatA hai to cAritrayukta hone se cAra saMjvalana kaSAyoM meM hotA hai, jaba kSapaka zreNivartI hone se / ke saMjvalana krodha kSINa ho jAtA hai, taba avadhijJAna prApta hotA hai, to saMjvalanamAnAdi tIna kaSAyayukta hotA hai, 5 jaba kSapaka zreNi kI dazA meM saMjvalana krodha mAna kSINa ho jAtA hai to saMjvalana mAyA lobha se yukta hotA hai aura jaba tInoM kSINa ho jAte haiM to vaha avadhijJAnI eka mAtra saMjvalana lobha se yukta hotA hai| (vRtti, patra 438) Elaboration-Some differences between Asochcha and Sochcha Avadhi-jnani-(1) Leshya (soul complexion)-In case of Asochcha Avadhi inani only three Leshyas have been mentioned whereas in case of navama zataka : ikattIsavA~ uddezaka (351) Ninth Shatak: Thirty First Lesson | 5555555555555555555555555555555

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451 4545454545454 455 456 457 458 459 460 461 444 445 446 45 44 445 446 441 $45454545455 456 45 455 456 457 454545454545454545454545154455455565645454545454545454545454545556 4. Sochcha Avadhi-jnani six Leshyas have been mentioned. The reason for ! 5 this is that although Avadhi-jnana is acquired only when three noble spiritual Leshyas exist, in terms of physical Leshyas the needed righteousness (samyaktva), like scriptural knowledge, occurs in all the six Leshyas. (2) Jnana (knowledge)-An ascetic observing the tough austerity of continuous three day fasts acquires Avadhi-jnana and an Avadhi-jnani essentially has two primary Jnanas (sensual and scriptural); that is why he is said to exist in three Jnanas. One who is endowed with Avadhi-jnana gets four jnanas when he acquires Manahparyav-jnana. (3) Veda (gender)-When an individual who has not shed gender acquires Avadhi-jnana, it is with gender (savedak). It is either feminine, masculine or masculine-neuter. When an individual who is non-genderic acquires Avadhi-jnana then it happens only with one who has shed gender and not to one who has subdued gender. This is because he is on the path of spiritual uplift to acquire Keval-jnana. (4) Kashaaya (passions)--When a being acquires Avadhi-jnana without destruction of passions he is infected with passions (sakashayi) and when he does that on destruction of passions he is free of passions (akashayi). When a being acquires Avadhi-jnana without destroying passions (aksheen kashaayi) he has four evanescent passions (sanjualan kashaaya) due to his right conduct. However, if he acquires Avadhi. jnana when he is on progressive spiritual ascent through destruction of karmas (kshapak shreni) and destroyes anger, he is left with only three passions including conceit. When during that ascent he destroys evanescent conceit also, he is left with evanescent deceit and greed. When the first three passions are destroyed that Avadhi-jnani is left with only evanescent greed. (Vritti, leave 438) ||nvm zataka : ikatIsavA~ uddezaka smaapt| * END OF THIRTY FIRST LESSON OF THE NINTH CHAPTER * para F (3) ( 352 ) Bhagavati Sutra (3) Ri Li Bu Bu Bu Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%% %%%% %%%% .

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19995))))))))55555555555555555 battIsaimo uddesao : 'gaMgeya' navama zataka : battIsavA~ uddezaka :gAMgeya NINTH SHATAK (Chapter Ninth) : THIRTY SECOND LESSON : GANGEYA upodghAta INTRODUCTION 1. teNaM kAleNaM teNaM samaeNaM vANiyaggAme nAmaM nayare hotthaa| vnnnno| dUtipalAse ceie| sAmI smosddhe| parisA niggyaa| dhammo khio| parisA pddigyaa| 1. usa kAla, usa samaya meM vANijyagrAma nAmaka nagara thaa| (usakA varNana jAna lenA caahie)| vahA~ dyutipalAza nAma kA caitya (udyAna) thaa| (eka bAra) vahA~ bhagavAna mahAvIra svAmI (padhAre), (una) kA samavasaraNa lgaa| pariSad vandana ke liye niklii| (bhagavAna ne) dharmopadeza diyaa| pariSad vApasa lauTa , gii| 1. During that period of time there was a city called Vanijyagram. Description (as in Aupapatik Sutra). Outside the city there was a Chaitya called Dyutipalash. (Once) Bhagavan Mahavir arrived there and the religious assembly started. People came out to pay homage and attend the discourse. People returned. 2. teNaM kAleNaM teNaM samaeNaM pAsAvaccijje gaMgee nAmaM aNagAre jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, teNeva uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte ThiccA samaNaM bhagavaM mahAvIraM evaM vayAsI 2. usa kAla usa samaya meM pArvApatya (puruSAdAnIya bhagavAna pArzvanAtha ke ziSyAnuziSya) gAMgeya nAmaka anagAra the| jahA~ zramaNa bhagavAna mahAvIra the, vahA~ ve Ae aura zramaNa bhagavAna mahAvIra ke na ati nikaTa aura na ati dUra khar3e rahakara unhoMne zramaNa bhagavAna mahAvIra se isa prakAra pUchA 2. During that period of time there was an ascetic in the lineage of Purushadaniya Bhagavan Parshvanaath (Parshvapatya) called Gangeya Anagar. He arrived where Bhagavan Mahavir was seated. Standing neither very near nor very far from Bhagavan Mahavir he submitted thus vivecana : vaizAlI ke nikaTa gaMDavI nadI ke dakSiNa taTa para yaha vANijyagrAma apane samaya meM vyApAra kA pramukha kendra thaa| bhagavAna kA parama upAsaka Ananda gAthApati yahA~ kA nivAsI thaa| vartamAna meM basAr3a paTTI ke pAsa vajiyA gA~va hai| jise prAcIna samaya kA vANijya grAma mAnA jAtA hai| Elaboration-This Vanijyagram, located at the southern bank of river Gandavi near Vaishali, was a prominent trading center at that time. Anand Gaathapati, Bhagavan Mahavir's devout follower, lived there. Modern Vajiya village, near Basad Patti, is believed to be the Vanijyagram of the past. navama zataka : battIsavA~ uddezaka (353) Ninth Shatak : Thirty Second Lesson Si FFFFFFFFFFFFFFFFFFFFFFFFFFFFF555555%

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55555555555555555555555555555555555555555555555555 caubIsa daNDaka TWENTY FOUR PLACES OF SUFFERING (DANDAK) 3. [pra. ] saMtaraM bhaMte ! neraiyA uvavajjaMti, niraMtaraM neraiyA uvavajaMti ? [u. ] gaMgeyA ! saMtaraM pi neraiyA uvavajjaMti, niraMtaraM pi neraiyA uvvjjti|| 3. [pra. ] bhagavan ! nairayika sAntara (kAla ke vyavadhAna sahita) utpanna hote haiM yA nirantara (bIca meM ! samaya ke vyavadhAna binA) utpanna hote haiM ? [u. ] he gAMgeya ! nairayika sAntara bhI utpanna hote haiM aura nirantara bhii| ___ 3. [Q.] Bhante ! Are infernal beings born with interruption (saantar) or are they born continually (nirantar)? [Ans.] Gangeya ! Infernal beings are born with interruption (saantar) as well as continually (nirantar). 4. [pra. 1 ] saMtaraM bhaMte ! asurakumArA uvavajaMti, niraMtaraM asurakumArA uvavajjaMti ? [u. ] gaMgeyA ! saMtaraM pi asurakumArA uvavajjaMti, niraMtaraM pi asurakumArA uvvjjNti| [ 2 ] evaM jAva thnniykumaaraa| 4. [pra. 1 ] bhagavan ! asurakumAra sAntara utpanna hote haiM yA nirantara? [u. ] gAMgeya ! ve sAntara bhI utpanna hote haiM aura nirantara bhii| [ 2 ] isI prakAra yAvat stanitakumAra taka jAnanA caahie| 4. [Q. 1] Bhante ! Are Asur Kumar devs (divine beings of Asur Kumar ! class) born with interruption (saantar) or are they born continually (nirantar).? [Ans.) Gangeya ! Asur Kumar devs are born with interruption (saantar) as well as continually (nirantar). [2] The same is true for divine beings up to Stanit Kumar devs. 5. [pra. 1 ] saMtaraM bhaMte ! puDhavikAiyA uvavajjaMti, niraMtaraM puDhavikAiyA uvavajjaMti ? [u. ] gaMgeyA ! no saMtaraM puDhavikAiyA uvavajjaMti, niraMtaraM puDhavikAiyA uvvjjNti| [2 ] evaM jAva vnnssikaaiyaa| 5. [pra. 1 ] bhagavan ! pRthvIkAyika jIva sAntara utpanna hote haiM yA nirantara utpanna hote haiM ? [u. ] gAMgeya ! pRthvIkAyika jIva sAntara utpanna nahIM hote; nirantara utpanna hote haiN| [2 ] isI prakAra yAvat vanaspatikAyika jIvoM taka jAnanA caahie| 5. [Q. 1] Bhante ! Are earth-bodied beings (prithvikaayik jivas) born with interruption (saantar) or are they born continually (nirantar)? | bhagavatI sUtra (3) (354) Bhagavati Sutra (3)

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bhagavAna pArzvanAtha kI paramparA kAzramaNAyAgaya bhagavAna mahAvAra se pacchA karate hae he bhagavan ! jIva saantara upajate haiM yA nirantara? gAMgeya ! sthAvara nirantara upajate haiM aura cyavate haiM aura zeSa jIva donoM prakAra se upajate-cyavate haiN| CURRENT TRENTI giya aNagAradvArA bhagavAna mahAvIra ke siddhAntoM para "zraddhA aura paMca mahAvata dharma svIkAra TELLERS gAMgeya aNagAra aMtima samaya meM saMlekhanA-saMthArA karake siddha-buddha-mukta hue|

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0555555555555555555555555555555555: citra-paricaya 18 | Illustration No.18 gAMgeya aNagAra gAMgeya aNagAra puruSAdAnIya bhagavAna pArzvanAtha kI ziSya paramparA ke sarala, bhadrika sAdhu the| ve cAra mahAvratadhArI the aura raMgIna vastra pahanate the| bhagavAna mahAvIra ke pAsa Akara unhoMne apane mana meM utpanna jijJAsAe~ bhagavAna ke samakSa prastuta kii| prabhu mahAvIra ne unakA samAdhAna kiyaa| apanI jijJAsAoM kA samAdhAna pAkara gAMgeya aNagAra ne bhagavAna ke samakSa pA~ca mahAvrata aMgIkAra kiye| bhagavAna mahAvIra kI paramparA ke anusAra sapheda vastra dhAraNa kiye aura zuddha cAritra kA pAlana karake ArAdhaka hokara siddha, buddha aura mukta huye| -zataka 9, u. 32 55555555555555555555555555555555555550 GANGEYA ANAGAR Gangeya Anagar was simple and noble ascetic of the disciple lineage of Purushadaniya Bhagavan Parshvanaath. He observed four great vows and wore coloured dress. He came to Bhagavan Mahavir and put forth his doubts and questions before Mahavir. Bhagavan Mahavir removed his doubts and, Gangeya Anagar got initiated by Bhagavan into the five-vow religion. Following Bhagavan Mahavir's tradition he accepted white garb, observed the prescribed conduct meticulously to become a true aspirant. At last he got liberated and enlightened to end all misery. --- Shatak-9, lesson-32 09 5 55555555555E

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55555555 phra **********************************E [Ans.] Gangeya ! Earth-bodied beings (prithvikaayik jivas) are not born with interruption (saantar) but are born continually (nirantar). 6. Living beings from two-sensed beings (dvindriya jivas) to Vaimanik devs (celestial-vehicular gods) follow the pattern (of birth) of infernal beings. 7. [ pra. ] saMtaraM bhaMte ! neraiyA uvvaTTaMti, niraMtaraM neraiyA uvvaTTaMti ? [u. ] gaMgeyA ! saMtaraM pi neraiyA uvvaTTaMti, niraMtaraM pi neraiyA ubbaTTaMti / 7. [ pra. ] bhagavan ! nairayika jIva sAntara udyartita hote (marate ) haiM yA nirantara ? [ u. ] gAMgeya ! nairayika jIva sAntara bhI uvartita hote haiM aura nirantara bhI / 7. [Q.] Bhante ! Do infernal beings die with interruption (saantar) or do they die continually (nirantar) ? [Ans.] Gangeya ! Infernal beings die with interruption (saantar) as well as continually (nirantar). 8. evaM jAva thaNiyakumArA / 8. isI prakAra yAvat stanitakumAroM taka (ke udvarttana ke sambandha meM) jAnanA cAhie / 8. The same is true for death of living beings up to Stanit Kumar devs. Wan [2] The same is true for one sensed beings up to plant-bodied beings 5 (vanaspatikaayik jivas). 6. beiMdiyA jAva vemANiyA, ete jahA NeraiyA / 6. dvIndriya jIvoM se lekara yAvat vaimAnika devoM taka nairayikoM ke samAna (utpatti) jAnanA caahie| 9. [pra.1 ] saMtaraM bhaMte ! puDhavikkAiyA uvvahaMti0 ? pucchA / [ u. ] gaMgeyA ! saMtaraM puDhavikkAiyA uvvaTTaMti, niraMtaraM puDhavikkAiyA uvvahaMti / [ 2 ] evaM jAva vaNassaikAiyA no saMtaraM, niraMtaraM uvvaTTeti / 9. [ pra. 1 ] bhagavan ! pRthvIkAyika jIva sAntara udvartita hote haiM yA nirantara ? [u. ] gAMgeya ! pRthvIkAyika jIvoM kA udvartana ( maraNa) sAntara nahIM hotA, nirantara hotA rahatA hai| [ 2 ] isI prakAra yAvat vanaspatikAyika jIvoM taka (ke udvartita ke viSaya meM) jAnanA caahie| ye pAntara nahIM, nirantara udvirtata hote haiM / 9. [Q. 1] Bhante ! Do earth-bodied beings (prithvikaayik jivas) die with nterruption (saantar) or do they die continually (nirantar) ? navama zataka : battIsavA~ uddezaka ( 355 ) 2955 55 5 5 5 5 5 5 5 5 5 595959595959595955 5 5 55 59999999999959952 Ninth Shatak: Thirty Second Lesson ********************tmillltttttt**** Wan Wan

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255595555555565555555595555555656656655959595555952 Wan phaphaphapha Wan [Ans.] Gangeya ! Earth-bodied beings (prithvikaayik jivas) do not die Wan 5 with interruption (saantar) but die continually (nirantar). [2] The same is true for death of living beings up to plant-bodied beings (vanaspatikaayik jivas). They do not die with interruption (saantar) but die continually (nirantar). 10. [pra.] saMtaraM bhaMte! beiMdiyA uvvaTTaMti, niraMtaraM beiMdiyA uvvaTTaMti ? [u. ] gaMgeyA ! saMtaraM pi beiMdiyA uvvaTTaMti, niraMtaraM pi beiMdiyA uvvaTTeti / 10. [ pra. ] bhagavan ! dvIndriya jIvoM kA udvartana (maraNa) sAntara hotA hai yA nirantara ? [u.] gAMgeya ! dvIndriya jIvoM kA udvartana sAntara bhI hotA hai aura nirantara bhI / 10. [Q.] Bhante ! Do two-sensed beings (dvindriya jivas) die with interruption (saantar) or do they die continually (nirantar ) ? [Ans.] Gangeya! Two-sensed beings (dvindriya jivas) die with interruption (saantar) as well as continually (nirantar). 11. evaM jAva vANamaMtarA / 11. isI prakAra yAvat vANavyantara taka jAnanA cAhie / 11. The same is true for all beings up to Vanavyantar devs (interstitial gods). 12. [ pra. ] saMtaraM bhaMte! joisiyA cayaMti0 ? pucchA / [u.] gaMgeyA ! saMtaraM pi joisiyA cayaMti, niraMtaraM pi joisiyA cyNti| 12. [ pra. ] bhagavan ! jyotiSka devoM kA cyavana (maraNa) sAntara hotA hai yA nirantara ? [u. ] gAMgeya ! jyotiSka devoM kA cyavana sAntara bhI hotA hai aura nirantara bhI / 12. [Q.] Bhante ! Do Jyotishk devs (stellar gods) die or descend with interruption (saantar) or do they die continually (nirantar) ? [Ans.] Gangeya ! Jyotishk devs (stellar gods) die or descend with interruption (saantar) as well as continually (nirantar). 13. evaM jAva vemANiyA vi| 13. isI prakAra yAvat vaimAnika taka (cyavana ke sambandha meM) jAna lenA caahie| 13. The same is true for all beings up to Vaimanik devs (celestialvehicular gods). phra vivecana : jIvoM ke janma yA utpatti ko upapAta aura maraNa ko cyavana yA udvartana kahate haiM / vaimAnika aura jyotiSka devoM kA maraNa 'cyavana' kahalAtA hai (Upara se nIce Ate haiM) / nArakAdi kA maraNa udvartana kahalAtA hai (nIce se Upara Ate haiM) / bhagavatI sUtra (3) (356) Bhagavati Sutra (3) phra

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895)) ))))) ))))))))) )))999999998 ))1555555555555555555555555555555555 ma ekendriya jIva prati samaya utpanna hote aura prati samaya marate haiN| isalie unakI utpatti aura udavartana ma sAntara nahIM, nirantara hotA hai| ekendriya ke sivAya zeSa sabhI jIvoM kI utpatti aura mRtyu meM antara sambhava hai| isalie ve sAntara evaM nirantara, donoM prakAra se utpanna hote aura marate haiN| (bhagavatIsatra [artha-vivecana], bhA. 4 [paM. ghevaracanda jI], pR. 1617) Elaboration The birth of living beings is called upapaat and their death is called udvartan or chyavan. The death of celestial-vehicular gods and stellar gods is generally called chyavan (descent) and that of other living beings including infernal beings is called udvartan. One-sensed beings get born and die every moment. That is why their birth and death are said to be continual (nirantar) and not with interruption (saantar). All living beings other than one-sensed beings 5 have chances of interruption in their birth and death. That is why their birth and death are said to be both continual and with interruption. (Bhagavati Sutra part-4, meaning and elaboration by Pt. Ghewar Chand, p. 1617) pravezanaka : cAra prakAra ENTRANCE: FOUR TYPES 14. [pra. ] kaivihe NaM bhaMte ! pavesaNae paNNatte ? + [u. ] gaMgeyA ! caubihe pavesaNae paNNatte, taM jahA-neraiyapavesaNae tirikkhajoNiyapavesaNae maNussapavesaNae devpvesnne| 14. [pra. ] bhagavan ! pravezanaka kitane prakAra kA kahA gayA hai ? OM [u. ] gAMgeya ! pravezanaka cAra prakAra kA kahA gayA hai| vaha isa prakAra hai-(1) nairayika-pravezanaka, + (2) tiryagyonika-pravezanaka, (3) manuSya-pravezanaka, aura (4) dev-prveshnk| 5 14. (Q.) Bhante ! How many types of praveshanak (entrance) are there? (Ans.) Gangeya ! Praveshanak (entrance) is said to be of four types(1) Nairayik-praveshanak (entrance into infernal genus), (2) Tiryagyonik-praveshanak (entrance into animal genus), (3) Manushya praveshanak (entrance into human genus) and (4) Dev-praveshanak 41 (entrance into divine genus). vivecana : pravezanaka eka gati se marakara dUsarI gati meM utpanna honA kahalAtA hai| TIkAkAra ke ke matAnusAra vijAtIya se nikalakara vijAtIya bhava meM utpanna honA 'pravezanaka' hai| Elaboration To reincarnate in another genus after death in one genus is called Praveshanak (act of entering or entrance). In the commentator's opinion rebirth in a genus other than the one in which a living being has f died is called Praveshanak (act of genus shift or entrance into a new genus). ja navama zataka : battIsavA~ uddezaka (357) Ninth Shatak : Thirty Second Lesson 355555555555555555555555555)))))))))

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+ nairayika-pravezanaka nirUpaNa NAIRAYIK-PRAVESHANAK 15. [pra. ] neraiyapavesaNae NaM bhaMte ! kaivihe paNNatte ? 3 [u.] gaMgeyA ! sattavihe pannate, taM jahA-rayaNappabhApuDhavineraiyapavesaNae jAva ahesttmaapuddhvineriypvesnne| 15. [pra. ] bhagavan ! nairayika-pravezanaka kitane prakAra kA kahA gayA hai ? [u. ] gAMgeya ! (nairayika-pravezanaka) sAta prakAra kA kahA gayA hai, jaise ki ratnaprabhA-pRthvI nairayika-pravezanaka yAvat adhaHsaptama-pRthvI nairyik-prveshnk| 15. [Q.] How many types of Nairayik-praveshanak (entrance into yi infernal genus) are there? (Ans.] Gangeya ! Nairayik-praveshanak (entrance into infernal genus) are said to be of seven types--Ratna-prabha Prithvi Nairayikpraveshanak (entrance into the first hell), ... and so on up to... Adhahsaptam Prithvi Nairayik-praveshanak (entrance into the seventh hell). eka nairayika ke pravezanaka bhaMga OPTIONS FOR ONE INFERNAL BEING 16. [pra. ] ege bhaMte ! neraie neraiyapavesaNae NaM pavisamANe kiM rayaNappabhAe hojjA, sakkarappabhAe hojjA, jAva ahesattamAe hojjA ? [u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjaa| 16. [pra.] bhaMte ! kyA eka nairayika jIva nairayika-pravezanaka dvArA praveza karatA huA ratnaprabhA-pRthvI meM hotA hai, yA zarkarAprabhA-pRthvI meM hotA hai athavA yAvat adhaHsaptama-pRthvI meM hotA hai? [u. ] gAMgeya ! vaha nairayika ratnaprabhA-pRthvI meM hotA hai, yA yAvat adhaHsaptama-pRthvI meM hotA hai| 16. [Q.] Bhante ! When one jiva (soul) enters the infernal realm does he take birth in the first hell (Ratnaprabha Prithvi) or the second hell 45 (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell (Adhah-saptam Prithvi)? (Ans.] Gangeya ! It either gets born in the first hell (Ratnaprabha Prithvi) or any other ... and so on up to... the seventh hell (Adhahsaptam Prithvi). vivecana : eka nairayika ke asaMyogI sAta pravezaka bhaMga-yadi eka nAraka ratnaprabhA Adi narakoM meM utpanna (praviSTa) ho to usake sAta vikalpa hote haiN| jaise ki (1) yA to vaha ratnaprabhA-pRthvI meM utpanna hotA hai, (2) yA Wan zarkarAprabhA-pRthvI meM, (3 se 7) isa prakAra asaMyogI sAta bhaMga hote haiN| | bhagavatI sUtra (3) (358) Bhagavati Sutra (3)

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))) ))) )) manAgamanAgAvAgAgAgAgAgA 4i Elaboration--Seven alternatives of entrance of one infernal \ being- When one jiva enters the infernal realm there are seven alternatives-(1) it enters the first hell (Ratnaprabha Prithvi), (2) it enters the second hell (Sharkaraprabha Prithvi), ... and so on up to...(7) it enters the seventh hell (Adhah-saptam Prithvi). do nairayikoM ke pravezanaka bhaMga OPTIONS FOR TWO INFERNAL BEING 17. [pra.] do bhaMte ! neraiyA neraiyapavesaNae NaM pavisamANA kiM rayaNappabhAe hojjA jAva + ahesattamAe hojjA ? [u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe hojA, ege sakkarappabhAe hojjA 1 / ahavA ege rayaNappabhAe, ege vAluyappabhAe hojjA 2 / jAva ege rayaNappabhAe, ege ahesattamAe hojjA, 3-4-5-6 / ahavA ege sakkarappabhAe ege vAluyappabhAe hojjA 7 / jAva ahavA ege sakkarappabhAe, ege ahesattamAe hojjA # 8-9-10-11 / ahavA ege vAluyappabhAe, ege paMkappabhAe hojjA 12 / evaM jAva ahavA ege vAluyappabhAe, ege ahesattamAe hojjA, 13-14-15 / evaM ekkekkA puDhavI chaDDeyavvA jAva ahavA ege tamAe, ege ahesattamAe hojjA, 16-17-18-19-20-21 / 17. [pra. ] bhagavan ! do nairayika jIva, nairayika-pravezanaka dvArA praveza karate hue kyA / ratnaprabhA-pRthvI meM utpanna hote haiM, athavA yAvat adhaHsaptama-pRthvI meM? [u. ] gAMgeya ! ve donoM (1) ratnAprabhA-pRthvI meM utpanna hote haiM, athavA (2 se 7) yAvat adhaH / saptama-pRthvI meM utpanna hote haiN| hai athavA (1) eka ratnaprabhA-pRthvI meM utpanna hotA hai aura eka zarkarAprabhA-pRthvI meN| athavA (2) eka / ratnaprabhA-pRthvI meM aura eka bAlukAprabhA-pRthvI meM (3-4-5-6) / athavA yAvat eka ratnaprabhA-pRthvI meM aura eka adhaHsaptama-pRthvI meN| (arthAt eka ratnaprabhA-pRthvI meM aura eka paMkaprabhA-pRthvI meM, eka ratnaprabhA-pRthvI meM aura eka dhUmaprabhA-pRthvI meM, eka ratnaprabhA-pRthvI meM aura eka tamaHprabhA-pRthvI meM, yA eka ratnaprabhA pRthvI meM aura eka tamastamaHprabhA-pRthvI meM utpanna hotA hai| isa prakAra ratnaprabhA ke sAtha // chaha vikalpa hote haiN|) athavA (7) eka zarkarAprabhA-pRthvI meM utpanna hotA hai aura eka bAlukAprabhA pRthvI kI meM, athavA (8-9-10-11) yAvat eka zarkarAprabhA-pRthvI meM aura eka adhaHsaptama-pRthvI meN| isa fa prakAra zarkarAprabhA ke sAtha pA~ca vikalpa hue| (12) athavA eka bAlukAprabhA meM aura eka paMkaprabhA meM utpanna hotA hai; (13-14-15) athavA isI prakAra yAvat eka bAlukAprabhA meM aura eka adhaH saptama-pRthvI meM utpanna hotA hai| isa prakAra bAlukAprabhA ke sAtha cAra vikalpa hue| (16-17-18-19-20-21) isI prakAra (pUrva-pUrva kI) eka-eka pRthvI chor3a denI cAhie; yAvat eka tamaHprabhA meM aura eka tamastamaHprabhA meM utpanna hotA hai| |navama zataka : battIsavA~ uddezaka (359) Ninth Shatak : Thirty Second Lesson 19555555555555555555555555555555

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Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$ $$$$$$E 17. (Q.) Bhante ! When two jivas (souls) enter the infernal realm do y 41 they get born in the first hell (Ratnaprabha Prithvi) or the second hell y (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell (Adhah-saptam Prithvi)? [Ans.) Gangeya ! They both get born either (1) in the first hell (Ratnaprabha Prithvi) or (2-7) in any other ... and so on up to... the seventh hell (Adhah-saptam Prithvi). Or (1) one is born in the first hell (Ratnaprabha Prithvi) and the other in the second hell (Sharkaraprabha Prithvi). Or (2) one in first hell (Ratnaprabha Prithvi) and the other in the third hell (Balukaprabha Prithvi) or one in first hell (Ratnaprabha Prithvi) and the other in ... and so on up to... (3, 4, 5, 6) the seventh hell (Adhah-saptam Prithvi). (Which means one in first hell (Ratnaprabha Prithvi) and the other in the fourth 5 hell (Pankaprabha Prithvi), one in first hell and the other in the fifth i hell (Dhoom-prabha Prithvi), one in first hell (Ratnaprabha Prithvi) and the other in the sixth hell (Tamah-prabha Prithvi), one in first hell (Ratnaprabha Prithvi) and the other in the seventh hell (Adhah-saptam Prithvi). Thus there are six options when first one is born in the first hell (Ratnaprabha Prithvi)). Or (7) one is born in the second hell (Sharkaraprabha Prithvi) and 4 the other in the third hell (Balukaprabha Prithvi). Or (8. 9. 10. 11) one in second hell (Sharkaraprabha Prithvi) and the other in ... and so on up to... the seventh hell (Adhah-saptam Prithvi). Thus there are five alternatives when first one is born in the second hell (Sharkaraprabha 45 Prithvi). Or (12) one is born in the third hell (Balukaprabha Prithvi) and the other in the fourth hell (Pankaprabha Prithvi). Or (13, 14, 15) one in third hell (Balukaprabha Prithvi) and the other in ... and so on up to... the seventh hell (Adhah-saptam Prithvi). Thus there are four alternatives when first one is born in the third hell (Balukaprabha Prithvi). Or (16, 17, 18, 19, 20, 21) In the same way proceeding to the next hell respective alternative combinations should be detailed ... and so on up to... one is born in the sixth hell (Tamah-prabha Prithvi) and the other in the seventh hell (Adhah-saptam Prithvi). vivecana : do nairayikoM ke pravezanaka bhaMga-do nairayikoM ke kula pravezanaka bhaMga 28 hote haiN| (1) jinameM se eka-eka naraka meM donoM nairayikoM ke eka sAtha utpanna hone kI apekSA se 7 bhaMga hote haiN| (2) do narakoM meM eka-eka nairayika kI eka sAtha utpatti hone kI apekSA se dvikasaMyogI kula 21 bhaMga hote haiM, jinameM ratnaprabhA et E (3) ( 360 ) Bhagavati Sutra (3) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ri

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phaphaphaphaphaphaphaphapha phrafala ke sAtha 6, zarkarAprabhA ke sAtha 5, bAlukAprabhA ke sAtha 4, paMkaprabhA ke sAtha 3, dhUmaprabhA ke sAtha 2 aura tamaH prabhA ke sAtha 1: isa prakAra kula milAkara 21 bhaMga hote haiN| do nairayikoM ke asaMyogI 7 aura dvikasaMyogI 21, ye donoM milAkara kula 28 bhaMga (vikalpa) hote haiN| Elaboration-Alternative combinations for entrance of two souls in the infernal realm-The total number of alternative combinations for entrance of two souls in the infernal realm is 28. (1) Of these seven are for two souls entering the same hell together. (2) Remaining twentyone alternative combinations are for each of the two entering a different hell at the same time. Of these six are for the first hell (Ratnaprabha Prithvi) five for the second, four for the third, three for the fourth, two for the fifth and one for the sixth. That means there are seven options for no alternative combination of two and twenty one for alternative combinations of two. tIna nairayikoM ke pravezanaka bhaMga OPTIONS FOR THREE INFERNAL BEING 18. [ pra. ] tiNi bhaMte ! neraiyA neraiyapavesaNae NaM pavisamANA kiM raNayappabhAe hojjA jAva asattamAe hojjA ? [ u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjA / (ka) ahavA ege rayaNappabhAe, do sakkarappabhAe hojjA 1 / jAva ahavA ege rayaNappabhAe, do asattamAe hojjA, 2-3 - 4 - 5 - 6 | ahavA do rayaNappabhAe, ege sakkarappabhAe hojjA 1 / jAva ahavA do rayaNappabhAe, ege ahesattamAe hojjA, 2-3-4-5-6 = 12 ahavA ege sakkarappabhAe, To vAyappabhAe hojjA 1 / jAva ahavA ege sakkarappabhAe, do ahesattamAe hojjA, 2-3-4-5 = 17 | ahavA do sakkarappabhAe, ege vAluyappabhAe hojjA 1 / jAva ahavA do sakkarappabhAe, ege ahesattamAe hojjA, 2-3-4-5 = 22 / evaM jahA sakkarappabhAe vattavvayA bhaNiyA tahA savvapuDhavINaM bhANiyavvA, jAva ahavA do tamAe, ege ahesattamAe hojjA / 4-4, 3-3, 22, 1-1 = 42 / (kha) ahavA ege rayaNappabhAe, ege sakkarappabhAe, ege vAluyappabhAe hojjA 1 | ahavA ege rayaNappabhAe, ege sakkarappabhAe, ege paMkaSpabhAe hojjA 2 / jAva ahavA ege rayaNappabhAe, egesakkarapabhAe, ege ahesattamAe hojjA, 3 - 4 - 5 | ahavA ege rayaNappabhAe, ege vAluyappabhAe ege paMkappabhAe hojjA 6 | ahavA ege rayaNappabhAe, ege vAluyappabhAe, ege dhUmappabhAe hojjA 7 / evaM jAva ahavA ege rayaNappabhAe, ege vAluyappabhAe ege ahesattamAe hojjA, 8-9 / ahavA ege rayaNappabhAe, ege paMkappabhAe, ege dhUmappabhAe hojjA 10 | jAva ahavA ege rayaNappabhAe, ege paMkappabhAe, ege ahesattamAe hojjA, 11-12 | ahavA ege rayaNappabhAe, ege dhUmappabhAe, ege tamAe hojjA 13 | ahavA ege rayaNappabhAe, ege dhUmappabhAe, ege ahesattamAe hojjA 14 / navama zataka : battIsavA~ uddezaka (361) Ninth Shatak: Thirty Second Lesson tttttttttmi***tttttttttttttt****** phaphaphaphaphaphaphapha Wan Wan Wan Wan cu Wan Wan Wan

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tmilllt*****************cumi******H (ga) ahavA ege rayaNappabhAe, ege tamAe, ege ahesattamAe hojjA 15 ahavA ege sakkarappabhAe, ege vAluyappabhAe, ege paMkappabhAe hojjA 16 | ahavA ege sakkarappabhAe, ege vAluyappabhAe, ege dhUmappabhAe hojjA 17 / jAva ahavA ege sakkarappabhAe, ege vAluyappabhAe, ege ahesattamAe hojjA 18-19 / ahavA ege sakkarappabhAe, ege paMkappabhAe, ege dhUmappabhAe hojjA 20 / jAva ahavA ege 5 sakkarappabhAe, ege paMkappabhAe, ege ahesattamAe hojjA, 21-22 ahavA ege sakkarappabhAe, ege Wan dhUmappabhAe, ege tamAe hojjA 23 | ahavA ege sakkarappabhAe, ege dhUmappabhAe, ege ahesattamAe hojjA phra phra phra 24 / ahavA ege sakkarappabhAe, ege tamAe, ege ahesattamAe hojjA 25 / cu (gha) ahavA ege vAluyappabhAe, ege paMkappabhAe, ege dhUmappabhAe hojjA 26 / ahavA ege 5 OM vAluyappabhAe, ege paMkappabhAe, ege tamAe hojjA 27| ahavA ege vAluyappabhAe, ege paMkappabhAe, ege ahesattamAe hojjA 28 | ahavA ege vAluyappabhAe, ege dhUmappabhAe, ege tamAe hojjA 29 / ahavA ege vAluyappabhAe, ege dhUmappabhAe, ege ahesattamAe hojjA 30| ahavA ege vAluyappabhAe, ege tamAe, asattamAe hojjA 31 / ahavA ege paMkappabhAe, ege dhUmappabhAe, ege tamAe hojjA 32 / ahavA ege paMkappabhAe, ege dhUmappabhAe, ege ahesattamAe hojjA 33 / ahavA ege paMkappabhAe, ege tamAe, ege ahesattamAe hojjA 34 | ahavA ege dhUmappabhAe, ege tamAe, ege ahesattamAe hojjA 35 / 84 / ege 18. [ pra. ] bhagavan ! tIna nairayika nairayika- pravezanaka dvArA praveza karate hue kyA ratnaprabhA meM utpanna hote haiM ? athavA yAvat adhaH saptama- pRthvI meM utpanna hote haiM ? [ u. ] gAMgeya ! ve tIna nairayika (eka sAtha) ratnaprabhA meM utpanna hote haiM, athavA yAvat adhaH saptama meM utpanna hote haiN| 5 Wan 5 (ka) (1) athavA eka ratnaprabhA meM aura do zarkarAprabhA meM; athavA (2-3-4-5-6 naraka) yAvat eka ratnaprabhA meM aura do adhaH saptama pRthvI meM utpanna hote haiN| (isa prakAra 1-2 kA ratnaprabhA ke sAtha anukrama se dUsare narakoM ke sAtha saMyoga karane se chaha bhaMga hote haiM) / (1) athavA do nairayika ratnaprabhA meM 5 aura eka zarkarAprabhA meM utpanna hote haiM / (2-3-4-5-6) athavA yAvat do jIva ratnaprabhA meM aura eka adhaH saptama pRthvI meM hotA hai| ( isa prakAra 2-1 ke bhI pUrvavat 6 bhaMga hote haiM) / (1) athavA eka zarkarAprabhA meM aura do bAlukAprabhA meM hote haiM, (2 - 3 - 4 - 5) athavA yAvat eka zarkarAprabhA meM aura do phra adhaH saptama - pRthvI meM hote haiN| (isa prakAra zarkarAprabhA ke sAtha 1-2 ke pA~ca bhaMga hote haiM) / (1) athavA do zarkarAprabhA meM aura eka bAlukAprabhA meM hotA hai, athavA (2-3-4-5) yAvat do zarkarAprabhA meM aura eka adhaH saptama - pRthvI meM utpanna hotA hai / ( isa prakAra 2 - 1 ke pUrvavat pA~ca bhaMga hote haiM) / jisa prakAra phra zarkarAprabhA kI vaktavyatA kahI, usI prakAra sAtoM narakoM kI vaktavyatA yAvat do tamaH prabhA meM aura eka tamastamaH prabhA meM hotA hai, yahA~ taka jAnanA caahie| ( isa prakAra 6 +6+5+5 22 tathA 4-4, 3- 3, 2 -2, 1-1 = kula 42 bhaMga hue) Wan phra phra Wan Wan bhagavatI sUtra (3) (kha) athavA (1) eka ratnaprabhA meM, eka zarkarAprabhA meM aura eka bAlukAprabhA meM (2) athavA eka ratnaprabhA meM eka zarkarAprabhA meM aura eka paMkaprabhA meM hotA hai / athavA ( 3 - 4 - 5 ) yAvat eka ratnaprabhA meM Wan Bhagavati Sutra (3) (362) cutttmillltttttti*****************mitimi phaphaphaphaphaphaphapha Wan 5 5 Wan phra 5

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kutmilllkmimimimimimimimimimimimimimimimimimimimimitt****tmilllititu Wan Wan eka zarkaraprabhA meM aura eka adhaH saptama pRthvI meM hotA hai| ( isa prakAra ratnaprabhA aura zarkarAprabhA ke sAtha 5 5 vikalpa hote haiN|) athavA (6) eka ratnaprabhA meM, eka bAlukAprabhA meM aura eka paMkaprabhA meM hotA hai / (7) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM aura eka dhUmaprabhA meM hotA hai / ( 8-9 ) isI prakAra yAvat athavA eka ratnaprabhA meM, eka bAlukAprabhA meM aura eka adhaH saptama - pRthvI meM hotA hai / isa prakAra 5 ratnaprabhA aura bAlukAprabhA ke sAtha 4 vikalpa hote haiM / athavA (10) eka ratnaprabhA meM, eka paMkaprabhA meM aura eka dhUmaprabhA meM hotA hai; (11-12) yAvat athavA eka ratnaprabhA meM, eka paMkaprabhA meM aura eka adhaH saptama- pRthvI meM hotA hai / ( isa prakAra bAlukAprabhA ko chor3ane para ratnaprabhA aura paMkaprabhA ke sAtha tIna vikalpa hote haiM / ) athavA (13) eka ratnaprabhA meM, eka dhUmaprabhA meM aura eka tamaH prabhA meM hotA hai; (14) athavA eka ratnaprabhA meM, eka dhUmaprabhA meM aura eka adhaH saptama - pRthvI meM hotA hai| (isa prakAra paMkaprabhA ko chor3a dene para ratnaprabhA aura dhUmaprabhA ke sAtha do vikalpa hote haiM / ) 5555555 Wan Wan phra (15) athavA eka ratnaprabhA meM, eka tamaH prabhA meM aura eka adhaH saptama pRthvI meM hotA hai| (dhUmaprabhA phra ko chor3a dene para yaha eka vikalpa hotA hai / ) isa prakAra ratnaprabhA ke 5 +4+3 +2 + 1 = 15 vikalpa hote haiM / (ga) (16) athavA eka zarkarAprabhA meM, eka bAlukAprabhA meM aura eka paMkaprabhA meM hotA 5 hai; (17) athavA eka zarkarAprabhA meM, eka bAlukAprabhA meM aura eka dhUmaprabhA meM hotA hai; (18-19) phra yAvat athavA eka zarkarAprabhA meM, eka bAlukAprabhA meM aura eka adhaH saptama - pRthvI meM hotA hai / (isa prakAra zarkarAprabhA aura bAlukAprabhA ke sAtha cAra vikalpa hote haiM / ) (20) athavA eka zarkarAprabhA meM, eka paMkaprabhA meM aura eka dhUmaprabhA meM hotA hai; ( 21 - 22) yAvat athavA eka zarkarAprabhA meM, eka paMkaprabhA meM aura eka adhaH saptama - pRthvI meM hotA hai| ( isa prakAra bAlukAprabhA ko chor3a dene para zarkarAprabhA aura paMkaprabhA ke sAtha tIna vikalpa hote haiM / ) (23) athavA eka zarkarAprabhA meM, eka dhUmaprabhA meM aura eka tamaH prabhA meM hotA hai / (24) athavA eka zarkarAprabhA meM, eka dhUmaprabhA meM aura eka adhaH saptama - pRthvI meM hotA hai / ( isa prakAra paMkaprabhA ko chor3a dene para zarkarAprabhA aura dhUmaprabhA ke sAtha do vikalpa hote haiM / ) (25) athavA eka zarkarAprabhA meM, eka tamaH prabhA meM aura eka adhaH saptama pRthvI meM hotA hai / ( isa prakAra dhUmaprabhA ko chor3a dene para eka vikalpa hotA hai| zarkarAprabhA ke sAtha 4+3+2+1 10 vikalpa hote haiM / ) (gha) (26) athavA eka bAlukAprabhA meM, eka paMkaprabhA meM aura eka dhUmaprabhA meM hotA hai| (27) athavA eka bAlukAprabhA meM, eka paMkaprabhA meM aura eka tamaH prabhA meM hotA hai / ( 28 ) athavA eka F bAlukAprabhA meM, eka paMkaprabhA meM aura eka adhaH saptama pRthvI meM hotA hai / (29) athavA eka bAlukAprabhA = meM, eka dhUmaprabhA meM aura eka tamaH prabhA meM hotA hai / (30) athavA eka bAlukAprabhA meM, eka dhUmaprabhA meM aura eka adhaH saptama - pRthvI meM hotA hai / (31) athavA eka bAlukAprabhA meM, eka tamaH prabhA meM aura eka adhaH saptama - pRthvI meM hotA hai| ( isa prakAra bAlukAprabhA ke sAtha 3 + 2 + 1 6 vikalpa hote haiM / ) phra (32) athavA eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka tamaHprabhA meM hotA hai| (33) athavA eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka adhaH saptama - 1 - pRthvI meM hotA hai| (yoM paMkaprabhA aura dhUmaprabhA ke sAtha do vikalpa hote haiM / ) (34) athavA eka paMkaprabhA meM, eka tamaH prabhA meM aura eka adhaH saptama pRthvI meM Wan Wan navama zataka : battIsavA~ uddezaka (363) phra Ninth Shatak: Thirty Second Lesson tmimimimi**************************tmilllinnn 5

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$i 4414141414141414141414141414141414141414141414141414141414141414141414 4i tar 1 (SH TOTT 005947 as are p + 9 = 3 fachen und 1) (34) Bretar Tych 94 # + eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa taraha dhUmaprabhA-pRthvI ke sAtha eka vikalpa Tat ) (.94 + 9. 90 + 01. & + 0. 3 + . 9, ut ferchtetint glass with 34 Ela 1) 18. (Q.) Bhante ! When three jivas (souls) enter the infernal realm do they get born in the first hell (Ratnaprabha Prithvi) or the second hell (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell (Adhah-saptam Prithvi)? (Ans.] Gangeya ! All the three together get born either in the first hell (Ratnaprabha Prithvi) or in any other ... and so on up to... the seventh hell (Adhah-saptam Prithvi). (a) Or (1) one is born in the first hell (Ratnaprabha Prithvi) and two 4 in the second hell (Sharkaraprabha Prithvi). Or (2, 3, 4, 5, 6) one in first 15 hell (Ratnaprabha Prithvi) and two in the third hell (Balukaprabha 4 Prithvi) ... and so on up to... one is born in the first hell (Ratnaprabha Prithvi) and two in the seventh hell (Adhah-saptam Prithvi). (This way there are six alternative combinations of 1 and 2 for the first and the following six hells.) Or (1) two are born in the first hell (Ratnaprabha Prithvi) and one in $ the second hell (Sharkaraprabha Prithvi). Or (2, 3, 4, 5, 6) two in first hell (Ratnaprabha Prithvi) and one in the third hell (Balukaprabha Prithvi) ... and so on up to... two are born in the first hell (Ratnaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are six alternative combinations of 2 and 1 for the first and the following six hells.) Or (1) one is born in the second heli (Sharkaraprabha Prithvi) and two in the third hell (Balukaprabha Prithvi). Or (2, 3, 4, 5) one in second hell (Sharkaraprabha Prithvi) and two in the fourth hell (Pankaprabha Prithvi) ... and so on up to... one is born in the second hell (Sharkaraprabha Prithvi) and two in the seventh hell (Adhah-saptam Prithvi). (This way there are five alternative combinations of 1 and 2 for 4 the second and the following five hells.) Or (1) two are born in the second hell (Sharkaraprabha Prithvi) and one in the third hell (Balukaprabha Prithvi). Or (2, 3, 4, 5) two in second hell (Sharkaraprabha Prithvi) and one in the fourth hell (Pankaprabha 45 Prithvi) ... and so on up to... two are born in the second hell (Sharkaraprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are five alternative combinations of 2 and 1 for the second and the following five hells.) arit (3) ( 364 ) Bhagavati Sutra (3)

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24 4 1 41 41 41 451 451 4 55 454 455 456 457 451 454 455 454 455 456 457 455 456 457 454 455 456 457 45 454545454545454545454545454545454545452 hhhhhhhhhhhhhhhhhhhhhhhhhhh hhhhhhhhhhhh FFFFhhh What has been said with regard to the second hell (Sharkaraprabha 4 fi Prithvi) should be repeated for all the seven hells ... and so on up to... two are born in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (Thus the number of alternative combinations is 6+6+5+5 = 22 and 4+4+3+3+2+2+1+1 = 20 making a total of 42). (b) Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and one in the third hell (Balukaprabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and one in the fourth hell (Pankaprabha Prithvi). Or (3,4,5) ... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). This way there are 5 alternative combinations for the set of the first and the second hells). Or (6) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the fourth hell (Pankaprabha Prithvi). Or (7) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the fifth hell (Dhoomprabha Prithvi). Or (8, 9) ... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and 5 one in the seventh hell (Adhah-saptam Prithvi). (This way there are 4 4 alternative combinations for the set of the first and the third hells). Or (10) one in the first hell (Ratnaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the fifth hell (Dhoom-prabha Prithvi). Or (11, 12) ... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (Thus ignoring the third hell, there are three alternative combinations for the set of the first and the fourth hells). Or (13) one in the first hell (Ratnaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (14) one in the first hell (Ratnaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the seventh hell (Adhahsaptam Prithvi). (Thus ignoring the fourth hell, there are two alternative combinations for the set of the first and the fifth hells). Or (15) one in the first hell (Ratnaprabha Prithvi), one in the sixth fi hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam navama zataka : battIsavA~ uddezaka ( 365 ) Ninth Shatak : Thirty Second Lesson 455 456 457 455 456 457 451 451 455 456 457 454 455 4 56 457 454 455 456 457 456 457 458 454 455 454 455 456 45

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4 5555555555555555555 57 5575 57 457 5 Wan Prithvi). (Thus ignoring the fifth hell, there is one alternative combination. for the set of the first and the fifth hells). This way the total number of alternative combinations related to first hell are 5+4+3+2+1 = 15. ZH (c) Or (16) one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the fourth hell (Pankaprabha Prithvi). Or (17) one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the fifth hell (Dhoom-prabha Prithvi). Or (18,19) and so on up to... one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 4 alternative combinations for the set of the second and the third hells). Or (20) one in the second hell (Sharkaraprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the fifth hell (Dhoomprabha Prithvi). Or (21,22) and so on up to... one in the second hell (Sharkaraprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (Thus ignoring the third hell, there are three alternative combinations for the set of the second and the fourth hells). Or (23) one in the second hell (Sharkaraprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamahprabha Prithvi). Or (24) one in the second hell (Sharkaraprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (Thus ignoring the fourth hell, there are two alternative combinations for the set of the second and the fifth hells). (d) Or (26) one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the fifth hell (Dhoomprabha Prithvi). Or (27) one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (28) one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). Or (29) one in the third hell Wan Or (25) one in the second hell (Sharkaraprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhahsaptam Prithvi). (Thus ignoring the fifth hell, there is one alternative Wan combination for the set of the second and the fifth hells). This way the total number of alternative combinations related to second hell are 4+3+2+1 = 10. bhagavatI sUtra (3) (366) 4 Bhagavati Sutra (3) 55555555555555555555555555555 Wan O 5 5 5 5 555 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 595555552 557

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4444444444444444444444444444443 (Balukaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (30) one in the third si hell (Balukaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). Or (31) one in the third hell (Balukaprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). This way the total number of alternative combinations related to the third hell are 3+2+1 = 6. Or (32) one in the fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (33) one in the fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the seventh hell (Adhahsaptam Prithvi). (Thus there are 2 alternative combinations for the set of the fourth and the fifth hells). Or (34) one in the fourth hell | (Pankaprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). This way the total number of alternative combinations related to the fourth hell are 2+1 = 44444454545454545454 455 454 455 456 457 455 455 456 457 458 454 455 454 455 456 457 451 454 4444444444445 Or (35) one in the fifth hell (Dhoom-prabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). This way the total number of alternative combinations related to the fifth hell isl. (Thus the total number of alternative combinations related to sets of three hells are--(I) 15 + (II) 10 + (III) 6 + (IV) 3 + (V) 1 = 35) vivecana : yadi tIna jIva naraka meM utpanna hoM to unake asaMyogI (eka-eka) bhaMga 7, dvikasaMyogI 42 aura trikasaMyogI 35,ye saba milakara 84 bhaMga hote haiM, jo satra meM batalA diye gaye haiN| Elaboration--When three souls enter the infernal world the number of alternative combinations are--7 for individual (or no alternative combination), 42 for alternative combinations of sets of two, and 35 for alternative combinations of sets of three, totaling to 84 as detailed in the aforesaid aphorism. cAra nairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR FOUR INFERNAL BEING 19. [pra. ] cattAri bhaMte ! neraiyA neraiyapavesaNae NaM pavisamANA kiM rayaNappabhAe hojjA0 ? pucchaa| [3.] tiiten! Pappagang at stole a TEFTATC at EM 1 15455 456 457 455 456 457 455 456 454 455 456 457 455 456 457 455 456 455 456 457 45545454545454545454545454545455 456 457 455 456 457 455 456 457 454 navama zataka : battIsavA~ uddezaka (367) Ninth Shatak : Thirty Second Lesson 244144145454545454545455 41 414 415 414141414141414 455 456 4 51 451 452

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5))))))))))))) ))55555555555555555 9555555555555555555555555555555555555 ma 19. [pra. ] bhagavan ! nairayika-pravezanaka dvArA praveza karate hue cAra nairayika jIva kyA ratnaprabhA // 1 meM utpanna hote haiM ? ityAdi prshn| ma [u. ] gAMgeya ! ve cAra nairayika jIva ratnaprabhA meM hote haiM, athavA yAvat adhaHsaptama-pRthvI meM hote // - haiN| (isa prakAra asaMyogI sAta vikalpa aura sAta hI bhaMga hote haiN|) 19. [Q.JBhante ! When four jivas (souls) enter the infernal realm do Wan they get born in the first hell (Ratnaprabha Prithvi) or the second hell Wan (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell (Adhah-saptam Prithvi)? (Ans.] Gangeya ! All the four together get born either in the first hell Wan (Ratnaprabha Prithvi) or in any other ... and so on up to... the seventh hell (Adhah-saptam Prithvi). This way the number of alternative combinations for all four souls as individuals (no set-related alternative combination) are seven. Wan dvikasaMyogI 63 bhaMga 63 OPTIONS FOR SETS OF TWO 19. (ka) ahavA ege rayaNappabhAe, tiNNi sakkarappabhAe hojjA 1 / ahavA ege rayaNappabhAe, + tiNNi vAluyappabhAe hojjA 2 / evaM jAva ahavA ege rayaNappabhAe, tiNNi ahesattabhAe hojjA 3-6 / ke ahavA do rayaNappabhAe, do sakkarappabhAe hojjA 1, evaM jAva ahavA do rayaNappabhAe, do ahesattamAe Wan hojjA 2-6 = 12 / ahavA tiNNi rayaNappabhAe ege sakkarappabhAe hojjA 1 / evaM jAva ahavA tiNNi rayaNappabhAe, ege ahesattamAe hojjA 2-6 = 15 / OM ahavA ege sakkarappabhAe, tiNNi vAluyappabhAe hojjA 1, evaM jaheva rayaNappabhAe uvarimAhiM samaM cAriyaM tahA sakkarappabhAe vi uvarimAhiM samaM cAriyavvaM 2-15 = 33 / ___ evaM ekkekkAe samaM cAreyavvaM jAva ahavA tiNNi tamAe, ege ahesattamAe hojjA 15-15 = 63 / 19. (ka) (dvikasaMyogI tiresaTha bhaMga)-(1) athavA eka ratnaprabhA meM aura tIna zarkarAprabhA meM hote haiM; (2) athavA eka ratnaprabhA meM aura tIna bAlukAprabhA meM hote haiM; (3-4-5-6) isI prakAra yAvat + athavA eka ratnaprabhA meM aura tIna adhaHsaptama-pRthvI meM hote haiN| (isa prakAra ratnaprabhA ke sAtha 1-3 ke OM 6 bhaMga hote haiN|) (7) athavA do ratnaprabhA meM aura do zarkarAprabhA meM hote haiM; (8-9-10-11-12) + isI prakAra yAvat athavA do ratnaprabhA meM aura do adhaHsaptama-pRthvI meM hote haiN| (yoM ratnaprabhA ke sAtha 2-2 ke chaha bhaMga hote haiN|) / ma (13) athavA tIna ratnaprabhA meM aura eka zarkarAprabhA meM hotA hai; (14-18) isI prakAra yAvat athavA tIna ratnaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa prakAra ratnaprabhA ke sAtha 3-1 ke OM 6 bhaMga hote haiN| yoM ratnaprabhA ke sAtha kula bhaMga 6 + 6 + 6 = 18 hue|) 55555555555555555555555555555555555555555555558 | bhagavatI sUtra (3) (368) Bhagavati Sutra (3) | R)) ))))))) )) ))) ) ) )))))))

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cumimimimimicu**********************ttitttinnn (1) athavA eka zarkarAprabhA meM aura tIna bAlukAprabhA meM hote haiN| jisa prakAra ratnaprabhA kA Age kI naraka - pRthviyoM ke sAtha saMcAra (yoga) kiyA, usI prakAra zarkarAprabhA kA bhI usake Age kI narakoM ke sAtha saMcAra karanA caahie| ( isa prakAra zarkarAprabhA ke sAtha 1-3 ke 5 bhaMga, 2 - 2 ke 5 bhaMga evaM 3 -1 ke 5 bhaMga; yoM kula milAkara 15 bhaMga hue / ) isI prakAra Age kI eka-eka (bAlukAprabhA, paMkaprabhA, Adi) naraka - pRthviyoM ke sAtha yoga karanA caahie| (isa prakAra bAlukAprabhA ke sAtha bhI 1 - 3 ke 4, 2-2 ke 4 aura 3-1 ke 4; yoM kula 12 bhaMga paMkaprabhA ke sAtha 1-3 ke3, 2-2 ke 3 aura 3-1 ke 3; yoM kula 9 bhaMga tathA dhUmaprabhA ke sAtha Wan 1-3 ke 2, 2-2 ke 2 aura 3-1 ke 2; tathA tamaH prabhA ke sAtha 1-3 kA 1, 2 - 2 kA 1 aura Wan 3 - 1 kA 1 hotA hai / ) yAvat athavA tIna tamaHprabhA meM aura eka tamastamaH prabhA meM hotA hai, yahA~ taka kahanA caahie| (isa prakAra dvikasaMyogI kula 63 bhaMga hue / ) and so Or (7) two are born in the first hell (Ratnaprabha Prithvi) and two in the second hell (Sharkaraprabha Prithvi ). Or ( 8, 9, 10, 11, 12 ) ... on up to... two are born in the first hell (Ratnaprabha Prithvi) and two in the seventh hell (Adhah-saptam Prithvi). (This way there are six alternative combinations of 2 and 2 for the first and the following six hells.) Wan 19. (a) Or (1) one is born in the first hell (Ratnaprabha Prithvi) and 5 three in the second hell (Sharkaraprabha Prithvi). Or (2) one in the first 5 hell (Ratnaprabha Prithvi) and three in the third hell (Balukaprabha Prithvi), (3, 4, 5, 6) ... and so on up to... one is born in the first hell phra (Ratnaprabha Prithvi) and three in the seventh hell (Adhah-saptam !Prithvi). (This way there are six alternative combinations of 1 and 3 for the first and the following six hells.) Or (13) three are born in the first hell (Ratnaprabha Prithvi) and one in the second hell (Sharkaraprabha Prithvi). Or (14 -18) in the same way ... and so on up to ... three are born in the first hell (Ratnaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are six alternative combinations of 3 and 1 for the first and the following six hells. And a total or 6+6+6 = 18 alternative combinations related to the first hell) Or (1) one is born in the second hell (Sharkaraprabha Prithvi) and three in the third hell (Balukaprabha Prithvi). As the following hells have been associated with the first hell, in the same way they should be associated with the second hell. (This way there are 5 alternative combinations for sets of 1 and 3, 5 for sets of 2 and 2 and 5 for sets of 3 and 1 making a total of 15 alternative combinations.) navama zataka : battIsavA~ uddezaka Ninth Shatak: Thirty Second Lesson (369) 259595955555555559555555959595955555559555555595555956952 phra phra phra Wan phra phra phra

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B)))))))))))5555555555555555555555555555555)))1953 Wan ) ) ) )) ) ) ) )) ) ) )) ) ) ) ) ) ) ) ) ) ))) In the same way alternative combinations for each following hell 1 should be made. ... and so on up to... three are born in the sixth hell y (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way for the third hell there are 4 alternative combinations for sets of 1 and 3, 4 for sets of 2 and 2 and 4 for sets of 3 and 1 making a total of 12 alternative combinations. For the fourth hell there are 3 alternative combinations for sets of 1 and 3, 3 for sets of 2 and 2 and 3 4 for sets of 3 and 1 making a total of 9 alternative combinations. For the fifth hell there are 2 alternative combinations for sets of 1 and 3, 2 for sets of 2 and 2 and 2 for sets of 3 and 1 making a total of 6 alternative combinations. For the fifth hell there is 1 alternative combination for sets of 1 and 3, 1 for sets of 2 and 2 and 1 for sets of 3 and 1 making a total of 12 alternative combinations. All these make a total of 63 alternative combinations for sets of two.) trikasaMyogI 105 bhaMga 105 OPTIONS FOR SETS OF THREE (kha) ahavA ege rayaNappabhAe, ege sakkarappabhAe, do vAluyappabhAe hojjA 1 / ahavA ege rayaNappabhAe, ege sakkara0, do paMkappabhAe hojjA 2 / evaM jAva ege rayaNappabhAe, ege sakkara0, do __ ahesattamAe hojjA 3-4-5 / ___ahavA ege rayaNa0, do sakkara0, ege vAluyappabhAe hojjA 1 / evaM jAva ahavA ege rayaNa0, do sakkara0, ege ahesattamAe hojjA 2-3-4-5 = 10 / ___ahavA do rayaNa0, ege sakkara0, ege vAluyappabhAe hojjA 1 = 11 / evaM jAva ahavA do rayaNa0, ege sakkara0, ege ahesattamAe hojjA 5 = 15 / ahavA ege rayaNa0, ege vAluya0, do paMkappabhAe // hojjA 1 = 16 / evaM jAva ahavA ege rayaNappabhAe, ege vAluya0, do ahesattamAe hojjA 2-3-4 = ma 19 / evaM eeNaM gamaeNaM jahA tiNhaM tiyajogo tahA bhANiyavvo jAva ahavA do dhUmappabhAe, ege tamAe, 5 ege ahesattamAe hojjA 105 / 19. (kha) (trikasaMyogI 105 bhaMga)-(1) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM aura do 5 bAlukAprabhA meM hote haiN| (2) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM aura do paMkaprabhA meM hote haiN| (3-4-5) isI prakAra yAvata athavA eka ratnaprabhA meM. eka zarkarAprabhA meM aura do adhaHsaptama-pathvI meM hote haiN| (isa prakAra 1-1-2 ke pA~ca bhaMga hue|) (1) athavA eka ratnaprabhA meM, do zarkarAprabhA meM aura eka bAlukAprabhA meM hotA hai; (2 se 5) isI // prakAra yAvat athavA eka ratnaprabhA meM do zarkarAprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| isI prakAra 1-2-1 ke bhI pA~ca bhaMga hue| (1) athavA do ratnaprabhA meM, eka zarkarAprabhA meM aura eka | bhagavatI sUtra (3) (370) Bhagavati Sutra (3)

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15555 55555555555555555555555555 bAlukAprabhA meM hotA hai| (2 se 5) isI prakAra yAvat athavA do ratnaprabhA meM eka zarkarAprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa prakAra 2-1-1 ke pA~ca bhaMga hue|) (1) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM aura do paMkaprabhA meM hote haiN| isa prakAra yAvat OM athavA eka ratnaprabhA meM, eka bAlukAprabhA meM aura do adhaHsaptama-pRthvI meM hote haiM (2-3-4) / (isa prakAra ratnaprabhA aura bAlukAprabhA ke sAtha 4 bhaMga hote haiN|) isI prakAra ke abhilApa dvArA jaise tIna nairayikoM ke trikasaMyogI bhaMga kahe, usI prakAra cAra nairayikoM ke bhI trikasaMyogI bhaMga jAnanA cAhie; yAvat do dhUmaprabhA meM, eka tamaHprabhA meM aura eka tamastamaHprabhA meM hotA hai| (isa prakAra trikasaMyogI kula 105 bhaMga hue|) 19. (b) Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and two in the third hell (Balukaprabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and two in the fourth hell (Pankaprabha Prithvi). Or (3,4,5) .... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and two in the seventh hell (Adhah-saptam Prithvi). This way there are 5 alternative combinations for the set of 1-1 5555555555555558 IPLE IF 2). Or (1) one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and one in the third hell (Balukaprabha 6 Prithvi). Or (2-5) one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). This way there are 5 alternative combinations for the set of 1-2-1). Or (1) two in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and one in the third hell (Balukaprabha Prithvi). Or (2-5) two in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and one in the seventh hell fi (Adhah-saptam Prithvi). This way there are 5 alternative combinations for the set of 2-1-1). Or (1) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and two in the fourth hell (Pankaprabha Prithvi). Or (2, 3,4) ... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and two in the seventh hell (Adhah-saptam Prithvi). This way there are 4 alternative combinations related to the first and the third hell). 595555555555 FhhhhhhhhhhhhhhTing Ting Ting Ting Ting Ting Ting Ting | navama zataka : battIsavA~ uddezaka (371) Ninth Shatak : Thirty Second Lesson Wan ja

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nit***lll******************************** phra Wan In the same way, like alternative combinations for three infernal beings in sets of three, alternative combinations for four infernal beings Wan in sets of three should be mentioned... and so on up to... two in the fifth hell (Dhoom-prabha Prithvi), one in the sixth hell (Tamah-prabha Wan Prithvi) and one in the seventh hell (Adhah-saptam Prithvi ). All these f 5 make a total of 105 alternative combinations for sets of three.) Wan catuH saMyogI 35 bhaMga 35 ALTERNATIVES FOR SETS OF FOUR 19. (ga) ahavA ege rayaNappabhAe, ege sakkarappabhAe, ege vAluyappabhAe, ege paMkaSpabhAe hojjA 1 / ahavA ege rayaNappabhAe, ege sakkara0, ege vAluya0, ege dhUmappabhAe hojjA 2 / ahavA ege rayaNa0, ege sakkara0, ege vAluya0, ege tamAe hojjA 3 | ahavA ege rayaNappabhAe, ege sakkarappabhAe, ege vAluyappabhAe, ege ahesattamAe hojjA 4 | ahavA ege rayaNa0, ege sakkara0, ege paMka0, ege dhUmappabhAe hojA 1 = 5 | ahavA ege rayaNa0, ege sakkara0, ege paMkappabhAe, ege tamAe hojjA 2 - 6 | ahavA ege rayaNa0, ege sakkara0, ege paMka0, ege ahesattamAe hojjA 3-7 | ahavA ege rayaNappabhAe, ege sakkara0, ege dhUma0, ege tamAe hojjA 1 = 8 ahavA ege rayaNa0, ege sakkara0, ege dhUma0, ege asattamAe hojjA 2 - 9 / ahavA ege rayaNa0, ege sakkarappabhAe, ege tamAe, ege ahesattamAe hojjA 1 = 10 / ahavA ege rayaNa0, ege vAluya0, ege paMka0, ege dhUmappabhAe hojjA 1-11 / ahavA ege rayaNa0, ege vAluya0, ege paMka0, ege tamAe hojjA 2 - 12 / ahavA ege rayaNa0, vAlu0, ge 5 paMka0, ege ahesattamAe hojjA 3 -13 | ahavA ege rayaNa0, ege vAluya0, ege dhUma0, ege tamAe hojjA 1 - 14 | ahavA ege rayaNappabhAe, ege vAluya0, ege dhUma0, ege ahesattamAe hojjA 2-15 / " phra Wan 5 ahavA ege rayaNa0, ege vAluya0, ege tamAe, ege ahesattamAe hojjA 1 - 16 / ahavA ege rayaNa0, ege paMka0, ege dhUma0, ege tamAe hojjA 1-17 | ahavA ege rayaNa0, ege paMka0, ege dhUma0, ege ahesattamAe hojjA 2- 18 | ahavA ege rayaNa0, ege paMka0, ege tamAe, ege ahesattamAe hojjA 1 - 19 / ahavA ege rayaNa0, ege dhUma0, ege tamAe, ege ahesattamAe hojjA 1 - 20 / ahavA ege sakkara0, ege vAluya0, ege paMka0, ege dhUmappabhAe hojjA 1 - 21 / evaM jahA rayaNappabhAe uvarimAo puDhavIo cAriyAo tahA sakkarappabhAe vi uvarimAo cAriyavvAo jAva ahavA ege sakkara0, ege dhUma0, ege tamAe, ege ahesattamAe hojjA 10 - 30 / ahavA ege vAluya0, ege paMka0, ege dhUma0, ege tamAe hojjA 1 - 31 | ahavA ege vAluya0, ege paMka0, ege dhUmappabhAe, ege ahesattamAe hojjA 2 - 32 | ahavA ege vAluya0, ege paMka0, ege tamAe, ege ahesattamAe hojjA 3 - 33 | ahavA ege vAluya0, ege dhUma0, ege tamAe, ege ahesattamAe hojjA 4-34 / ahavA ege paMka0, ege dhUma0, ege tamAe, ege asattamAe hojjA 1 - 35 / Wan Wan 5 pha phra ba 19. ( ga ) ( catuH saMyogI 35 bhaMga - ) (1) athavA eka ratnaprabhA meM eka zarkarAprabhA meM, eka bAlukAprabhA meM aura eka paMkaprabhA meM hotA hai / (2) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka bhagavatI sUtra (3) (372) phra Bhagavati Sutra ( 3 ) - 5 5 5 5 5 5 5 5 5 5 55 55555 5 5 5 5 5 55 5 5 555552 phaphaphaphaphapha

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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 m gAnAgAgAgAga nAga gA bAlukAprabhA meM aura eka dhUmaprabhA meM hotA hai| (3) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka bAlukAprabhA meM aura eka tamaHprabhA meM hotA hai| (4) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka 5 bAlukAprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (ye cAra bhaMga hue|) (1) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka paMkaprabhA meM aura eka dhUmaprabhA meM hotA hai| (2) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka paMkaprabhA meM aura eka tamaHprabhA meM hotA hai| (3) athavA eka ratnaprabhA meM, eka , zarkarAprabhA meM, eka paMkaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa prakAra ye tIna bhaMga hue|) (1) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka dhUmaprabhA meM aura eka tamaHprabhA meM hotA hai| (2) # athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka dhUmaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| / (isa prakAra ye do bhaMga hue|) (1) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka tamaHprabhA meM aura eka adha:saptama-pRthvI meM hotA hai| (yaha eka bhaMga haa|) (1) athavA eka ratnaprabhA meM, eka bAlakAprabhA meM, eka paMkaprabhA meM aura eka dhamaprabhA meM hotA hai| (2) athavA eka ratnaprabhA meM eka bAlakAprabhA meM. eka paMkaprabhA meM aura eka tamaHprabhA meM hotA hai| (3) athavA eka ratnaprabhA meM eka bAlakAprabhA meM. eka paMkaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (ye tIna bhaMga hue|) (1) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM, eka dhUmaprabhA meM aura eka tamaHprabhA meM hotA hai| (2) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM, eka dhUmaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (ye do bhaMga hue|) (1) athavA # eka ratnaprabhA meM, eka bAlukAprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (yaha / eka bhaMga huaa|) (1) athavA eka ratnaprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka tamaHprabhA meM / hotA hai| (2) athavA eka ratnaprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (ye do bhaMga hote haiN|) (1) athavA eka ratnaprabhA meM eka paMkaprabhA meM eka tamaHpra / adhaHsaptama-pRthvI meM hotA hai| (yaha eka bhaMga) (1) athavA eka ratnaprabhA meM, eka dhUmaprabhA meM eka tamaH prabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (yaha eka bhaMga huaa| isa prakAra ratnaprabhA ke saMyoga vAle / 4 + 3 + 2 + 1, + 3 + 2 + 1, + 2 + 1 + 1 = 20 bhaMga hote haiN|) (1) athavA eka zarkarAprabhA / meM, eka bAlukAprabhA meM, eka paMkaprabhA meM aura eka dhUmaprabhA meM hotA hai| jisa prakAra ratnaprabhA kA usase Age kI pRthviyoM ke sAtha saMcAra (yoga) kiyA, usI prakAra zarkarAprabhA kA usase Age kI pRthviyoM ke / sAtha yoga karanA caahie| yAvat athavA eka zarkarAprabhA meM, eka dhUmaprabhA meM, eka tamaHprabhA meM aura eka 5 adhaHsaptama-pRthvI meM hotA hai| (isa prakAra zarkarAprabhA ke saMyoga vAle 10 bhaMga hote haiN|) (1) athavA / eka bAlukAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka tamaHprabhA meM hotA hai| (2) athavA eka bAlukAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (3) athavA eka bAlukAprabhA meM, eka paMkaprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa ma taraha bAlukAprabhA ke saMyoga vAle 4 bhaMga hue|) (1) athavA eka bAlukAprabhA meM, eka dhUmaprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai athavA eka paMkaprabhA meM, eka dhUmaprabhA meM, eka tamaH % prabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| isa prakAra saba milakara catuHsaMyogI bhaMga 20 + 10 + , 4 + 1 = 35 hote haiN| Wan 55555555555555555555555))))))) B555555555555 manamananAgAnA | navama zataka : battIsavA~ uddezaka (373) Ninth Shatak : Thirty Second Lesson

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47 57 Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the fifth hell (Dhoom-prabha Prithvi). Or (2) one in 5 the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (3) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 3 alternative combinations.) Wan 47 457 45 47 457 45 5 the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 2 alternative combinations.) Wan Wan 555555555555555555555555555555555555 4 45 19. (d) Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the fourth hell (Pankaprabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell 4 (Balukaprabha Prithvi) and one in the fifth hell (Dhoom-prabha Prithvi). Or (3) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (4) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 4 alternative combinations.) 57 Wan Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (2) one in Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there is only 1 alternative combinations.) Or (1) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the fifth hell (Dhoom-prabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). bhagavatI sUtra (3) (374) 55555555555555555555 Bhagavati Sutra (3)

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1555555555555555555555555555555555550 F F Or (3) one in the first hell (Ratnaprabha Prithvi), one in the third hell F (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) 5 and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 3 alternative combinations.) 45 F F 555555595595 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 0 Wan Or (1) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 2 alternative combinations.) Or (1) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there is only 1 alternative combinations.) Or (1) one in the first hell (Ratnaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the seventh hell (Adhah-saptam (This way there are 2 combinations.) Prithvi). Or (1) one in the first hell (Ratnaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), one in the one in the sixth hell (Tamahprabha Prithvi) one in the seventh hell (Adhah-saptam Prithvi). (This way there is only 1 alternative combinations.) Or (1) one in the first hell (Ratnaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there is only 1 alternative combinations. Thus there are 4+3+2+1+3+2+1+2+1+1 = 20 alternative combinations starting with the first hell.) navama zataka : battIsavA~ uddezaka alternative (375) Ninth Shatak: Thirty Second Lesson 45 47 575 457 45 477 45 Wan 57 575 457 Wan Or (1) one in the second hell (Sharkaraprabha Prithvi), one in the 475 third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the fifth hell (Dhoom-prabha Prithvi). As alternative combinations related to the first hell with its following hells have been 47 455 Wan 5 95 95 95 95 95 95959595959595195! 477 4575 5555555555555555555558 5 Wan Wan

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255555 5 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 52 57 755555555555555555555 Wan Wan Wan Wan 5 Wan mentioned, second hell with its following hells should be detailed. in the same way alternative combinations related to the and so on up to... one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the fourth hell (Pankaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (Thus there are 10 alternative combinations starting with the second hell.) Or (1) one in the third hell (Balukaprabha Prithvi), one in the fourth (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) one in the sixth hell (Tamah-prabha Prithvi). Or (2) one in the third (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha ... hell and hell Prithvi), seventh hell (Adhah-saptam Prithvi). Or (3) one in the third hell one in the fifth hell (Dhoom-prabha Prithvi) and one in the (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (Thus there are 3 alternative combinations starting with the third hell.) Or (1) one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). Or (1) one in the fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way the total number of alternative combinations related to sets of four becomes 20+10+4+1 =35. Thus the total number of alternative combinations related to four infernal beings becomes 7 options for no alternative combination of four, 63 options for alternative combination of 2, 105 options for alternative combination of 3, and 35 options for alternative combination of 4, making a total of 210 options.) vivecana : yoM cAra nairayikoM kI apekSA se asaMyogI 7, dvikasaMyogI 63, trikasaMyogI 105 aura catuH saMyogI 35; at kula 210 bhaMga hote haiM / (vistAra ke lie dekheM- vyAkhyAprajJaptisUtra, bhA. 2, pR. 470-471) bhagavatI sUtra (3) Elaboration-Thus the total number of alternative combinations related to four infernal beings becomes 7 options for no alternative combination of four, 63 options for alternative combination of 2, 105 options for alternative combination of 3, and 35 options for alternative combination of 4, making a total of 210 options. (For details see Vyakhyaprajnapti Sutra, part-2, pp. 470-471) ( 376 ) Bhagavati Sutra (3) Wan 555555555555555555555558 @55555555555555555555555555555@

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+ pA~ca nairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR FIVE INFERNAL BEINGS OM 20. [pra. ] paMca bhaMte ! neraiyA neraiyappavesaNae NaM pavisamANA kiM rayaNappabhAe hojjA ? pucchaa| [u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjA 7 / ma 20. [pra. ] bhagavan ! pA~ca nairayika jIva, nairayika-pravezanaka dvArA praveza karate hue kyA ratnaprabhA meM utpanna hote haiM ? ityAdi pRcchaa| ma [u. ] gAMgeya ! ratnaprabhA meM hote haiM, yAvat adhaHsaptama-pRthvI meM utpanna hote haiN| (isa prakAra - asaMyogI sAta bhaMga hote haiN|) Wan 20. [Q.] Bhante ! When five jivas (souls) enter the infernal realm do they get born in the first hell (Ratnaprabha Prithvi) or the second hell - (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell (Adhah-saptam Prithvi)? (Ans.] Gangeya ! All the five together get born either in the first hell (Ratnaprabha Prithvi) or in any other ... and so on up to... the seventh hell (Adhah-saptam Prithvi). (This way the number of alternative combinations for all five souls as individuals are seven.) pA~ca nairayikoM ke dvisaMyogI 84 bhaMga 84 ALTERNATIVES FOR SETS OF TWO 20. (ka) ahavA ege rayaNa0, cattAri sakkarappabhAe hojjA 1 / jAva ahavA ege rayaNa0, cattAri + ahesattamAe hojjA 6 / ahavA do rayaNa0 tiNNi sakkarappabhAe hojjA 1-7 / evaM jAva ahavA do OM rayaNappabhAe, tiNNi ahesattamAe hojjA 6 = 12 / ahavA tiNNi rayaNa0, do sakkarappabhAe hojjA OM 1-13 / evaM jAva ahesattamAe hojjA 6 = 18 / ahavA cattAri rayaNa0, ege sakkarappabhAe hojjA 1-19 / evaM jAva ahavA cattAri rayaNa0, ege ahesattamAe hojjA 6 = 24 / ahavA ege sakkara0, OM cattAri vAluyappabhAe hojjA 1 / evaM jahA rayaNappabhAe samaM uvarimapuDhavIo cAriyAo tahA sakkarappabhAe // vi samaM cAreyavAo jAva ahavA cattAri sakkarappabhAe ege ahesattamAe hojjA 20 / evaM ekkekkAe samaM OM cAreyavAo jAva ahavA cattAri tamAe, ege ahesattamAe hojjA 84 / 20. (ka) (dvikasaMyogI 84 bhaMga-)(1) athavA eka ratnaprabhA meM aura cAra zarkarAprabhA meM hote haiM; (2-6) yAvata athavA eka ratnaprabhA meM aura cAra adhaHsaptama-pRthvI meM hote haiN| (isa prakAra ratnaprabhA ke sAtha 1-4 zeSa pRthviyoM kA yoga karane para 6 bhaMga hote haiN|) (1) athavA do ratnaprabhA meM aura tIna zarkarAprabhA meM hote haiM; (2-6) isI prakAra yAvat athavA do ratnaprabhA meM aura tIna adhaHsaptama-pRthvI meM OM hote haiN| (yoM 2-3 se 6 bhaMga hote haiN|) (1) athavA tIna ratnaprabhA meM aura do zarkarAprabhA meM hote haiN| 52-6 isI prakAra yAvat athavA tIna ratnaprabhA meM aura do adhaHsaptama-pRthvI meM hote haiN| (yoM 3-2 se 6 // bhaMga hote haiN|) (1) athavA cAra ratnaprabhA meM aura eka zarkarAprabhA meM hotA hai, (2-6) yAvat athavA Wan cAra ratnaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa prakAra 4-1 se 6 bhaMga hote haiN| yoM hai 5555 | navama zataka : battIsavA~ uddezaka (377) Ninth Shatak : Thirty Second Lesson Bu Bu Bu Bu Bu Bu Bu Sui Sui Sui Sui Sui Sui Sui Sui %%%%%%%% % %% %%% %% %%

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555555555555555555555555555555555555 Wan Wan aura cAra bAlukAprabhA meM hote haiN| jisa prakAra ratnaprabhA ke sAtha ( 1-4, 2-3, 3-2 aura 4-1 se 47 ratnaprabhA ke sAtha zeSa pRthviyoM ke saMyoga se kula caubIsa bhaMga hote haiM / ) (1) athavA eka zarkarAprabhA meM Wan 45 557 47 isI prakAra bAlukAprabhA Adi eka-eka pRthvI ke sAtha Age kI pRthviyoM kA (1-4, 2-3, 3-2 aura 4-1 se) yoga karanA cAhie; yAvat cAra tamaH prabhA meM aura eka adhaH saptama- - pRthvI meM hotA hai| Wan 475 Age kI pRthviyoM kA saMyoga kiyA, usI prakAra zarkarAprabhA ke sAtha saMyoga karane para bIsa bhaMga (5+5 +5+5= * 20) hote haiM / yAvat athavA cAra zarkarAprabhA meM aura eka adhaH saptama- pRthvI meM hotA hai| 47 Wan Wan in the second hell (Sharkaraprabha Prithvi). Or (2-6)... and so on up to... 20. (a) Or (1) one is born in the first hell (Ratnaprabha Prithvi) and four in the second hell (Sharkaraprabha Prithvi). Or (2-6)... and so on up to... one is born in the first hell (Ratnaprabha Prithvi) and four in the seventh hell (Adhah-saptam Prithvi). (This way there are six alternative combinations of 1 and 4 for the first and the following six hells.) Or (1) two are born in the first hell (Ratnaprabha Prithvi) and three two are born in the first hell (Ratnaprabha Prithvi) and three in the seventh hell (Adhah-saptam Prithvi). (This way there are six alternative combinations of 2 and 3 for the first and the following six hells.) Or (1) three are born in the first hell (Ratnaprabha Prithvi) and two Wan and so on up to... three are born in the first hell (Ratnaprabha Prithvi) Wan 47 and two in the seventh hell (Adhah-saptam Prithvi). (This way there are Wan six alternative combinations of 3 and 2 for the first and the following six hells.) in the second hell (Sharkaraprabha Prithvi). Or (26) in the same way Or (1) one is born in the second hell (Sharkaraprabha Prithvi) and four in the third hell (Balukaprabha Prithvi). As the following hells have been associated with the first hell (1-4, 2-3, 3-2, and 4-1), in the same way they should be associated with the second hell. ... and so on up to... four are born in the second hell (Ratnaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 5 alternative combinations for aforesaid 4 sets making a total of 20 alternative Bhagavati Sutra (3) bhagavatI sUtra (3) Or (1) four are born in the first hell (Ratnaprabha Prithvi) and one in the second hell (Sharkaraprabha Prithvi). Or (26) in the same way and so on up to... four are born in the first hell (Ratnaprabha Prithvi) Wan and one in the seventh hell (Adhah-saptam Prithvi). (This way there are six alternative combinations of 4 and 1 for the first and the following six hells. And a total of 6+6+6+6 = 18 alternative combinations related to the first hell) (378) ... 555555555555555555555555555 55555555555555555555555555555555 Wan Wan Wan Wan

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phaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphaphapha combinations.) In the same way alternative combinations should be stated for the third and following hells... and so on up to... four are born 5 in the third hell (Balukaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). vivecana : pA~ca nairayikoM ke dvikasaMyogI 84 bhaMga- isake 4 vikalpa hote haiM / yathA - 1-4, 2-3, 3-2 aura 4-1 / ratnaprabhA ke dvikasaMyogI 6 bhaMgoM ke sAtha 4 vikalpoM kA guNA karane para 24 bhaMga hote haiM / zarkarAprabhA ke sAtha 5 bhaMgoM se 4 vikalpoM kA guNA karane para 20, bAlukAprabhA ke sAtha 16, paMkaprabhA ke sAtha 12, dhUmaprabhA ke sAtha 8 aura tamaHprabhA ke sAtha 4 bhaMga hote haiM / isa prakAra kula 24 + 20 + 16 + 12 + 8 + 4 = 84 bhaMga dvikasaMyogI hote haiN| alternative combinations. For the pA~ca nairayikoM ke trisaMyogI bhaMga 210 ALTERNATIVES FOR SETS OF THREE Elaboration-There are four sets of combinations for the five infernal beings - 1-4, 2-3, 3-2, and 4-1. There are 6 alternatives for these four 5 sets of combinations for the first hell, making a total of 6x4 = 24 alternative combinations. For the second hell there are 5x4 third hell there are 4x4 5 alternative combinations. For the fourth hell there are 4x4 = 16 phra 5 alternative combinations. For the fifth hell there are 3x4 = 12 alternative For the sixth hell there combinations. combinations. are 2x4 = 8 alternative And for the seventh hell there are 1x4 = 4 alternative combinations. Thus the total number of alternative combinations for sets of two are 24+20+16+12+8+4 = 84. rayaNa0, = 20 (379) 16 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha iha Ninth Shatak: Thirty Second Lesson Wan phaphaphaphaphaphaphaphaphaphapha 20. (kha) alvA ege rayaNa0, ege sakkara0, tiNNi vAluyappabhAe hojjA 1 / evaM jAva ahavA ege rayaNa0, ege sakkara0, tiNNi AhesattamAe hojjA 5 ahavA ege rayaNa0, do sakkara0, vAluyappabhAe hojjA 1- 6 / evaM jAva ahavA ege rayaNa0, do sakkara 0, do asattamAe hojjA 5-10 / ahavA do rayaNappabhAe, ege sakkarappabhAe, do vAluyappabhAe hojjA 1 - 11 / evaM jAva ahavA do rayaNappabhAe, ege sakkarappabhAe, do ahesattamAe hojjA 5 - 15 / ahavA ege rayaNa0, tiNNi sakkara, vAluyapabhAe hojjA 1 - 16 / evaM jAva ahavA ege rayaNa0, tiNNi sakkara0, ege ahesattamAe 5 hojjA 5-20 ahavA do rayaNa0, do sakkara0, ege vAluyappabhAe hojjA 1 - 21 / evaM jAva do do sakkara0, ege ahesattamAe 5 - 25 | ahavA tiNNi rayaNa0, ege sakkara0, ege vAluyappabhAe hojjA 1 - 26 / evaM jAva ahavA tiNNi rayaNa0, ege sakkara0, ege ahesattamAe hojjA 5 - 30 / ahavA ege rayaNa0, ege vAluya0, tiNNi paMkappabhAe hojjA 1 - 31 / evaM eeNaM kameNaM jahA pha caunhaM tiyasaMjogo bhaNito tahA paMcaNha vi tiyasaMjogo bhANiyavvo; navaraM tattha ego saMcArijjai, Wan doNi, sesaM taM ceva, jAva ahavA tiNNi dhUmappabhAe ege tamAe ege ahesattamAe hojjA 210 / navama zataka : battIsavA~ uddezaka Wan Wan Wan Wan Wan Wan Wan

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Kou 5555555555555555Bu Bu Bu $$$$$$$$$$$$$$$$ ma 20. (kha) (pA~ca nairayikoM ke trikasaMyogI 210 bhaMga-) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM 5 hai aura tIna bAlukAprabhA meM hote haiN| isI prakAra yAvat athavA eka ratnaprabhA meM, eka zarkarAprabhA meM aura Wan tIna adhaHsaptama-pRthvI meM hote haiN| (isa prakAra eka, eka aura tIna ke ratnaprabhA-zarkarAprabhA ke sAtha saMyoga se pA~ca bhaMga hote haiN|) athavA eka ratnaprabhA meM, do zarkarAprabhA meM aura do bAlukAprabhA meM hote haiN| OM isI prakAra yAvat athavA eka ratnaprabhA meM, do zarkarAprabhA meM aura do adhaHsaptama-pRthvI meM hote haiN| (isa prakAra eka, do, do ke saMyoga se pA~ca bhaMga hote haiN|) athavA do ratnaprabhA meM, eka zarkarAprabhA meM aura do - bAlukAprabhA meM hote haiN| isa prakAra yAvat athavA do ratnaprabhA meM, eka zarkarAprabhA meM aura do adhaH OM saptama-pRthvI meM hote haiN| (yoM do, eka, do ke saMyoga se pA~ca bhaMga hote haiN|) athavA eka ratnaprabhA meM, tIna fa zarkarAprabhA meM aura eka bAlukAprabhA meM hotA hai| isI prakAra yAvat athavA eka ratnaprabhA meM, tIna OM zarkarAprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa prakAra eka, tIna, eka ke saMyoga se pA~ca OM bhaMga hote haiN|) athavA do ratnaprabhA meM, do zarkarAprabhA meM aura eka bAlukAprabhA meM hotA hai| isI prakAra yAvat do ratnaprabhA meM, do zarkarAprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa prakAra do, do, fa eka ke saMyoga se pA~ca bhaMga hue|) athavA tIna ratnaprabhA meM, eka zarkarAprabhA meM aura eka bAlukAprabhA meM + hotA hai| isa prakAra yAvat tIna ratnaprabhA meM, eka zarkarAprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| OM (yoM 3-1-1 ke saMyoga se 5 bhaMga hote haiN|) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM aura tIna ma paMkaprabhA meM hotA hai| isa krama se jisa prakAra cAra nairayikoM ke trikasaMyogI bhaMga jAnanA caahie| vizeSa yaha hai ki vahA~ 'eka' saMcAra thA usake sthAna pr| yahA~ do kA saMcAra karanA caahie| zeSa saba pUrvavat pha jAna lenA caahie| yAvat athavA tIna dhUmaprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama pRthvI meM hotA hai; yahA~ taka karanA caahie| fi 20. (b) Or one in the first hell (Ratnaprabha Prithvi), one in the 16 second hell (Sharkaraprabha Prithvi) and three in the third hell (Balukaprabha Prithvi). Or ... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and three in the seventh hell (Adhah-saptam Prithvi). (This way there are 5 alternative combinations for the set of 1-1-3). Or one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and two in the third hell (Balukaprabha 4 Prithvi). Or ... and so on up to... one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and two in the seventh hell (Adhah-saptam Prithvi). (This way there are 5 alternative combinations for the set of 1-2-2). Or two in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and two in the third hell (Balukaprabha Prithvi). Or ... and so on up to... two in the first hell (Ratnaprabha 955555555 bhagavatI sUtra (3) (380) Bhagavati Sutra (3)

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2 95 95 95 95 95 5 5 5 5 5 5 555 5555 5555 5 5 5 5 5 555595552 F 5 Prithvi), one in the second hell (Sharkaraprabha Prithvi) and two in the 5 seventh hell (Adhah-saptam Prithvi). (This way there are 5 alternative combinations for the set of 2-1-2). F F F F Or one in the first hell (Ratnaprabha Prithvi), three in the second hell (Sharkaraprabha Prithvi) and one in the third hell (Balukaprabha Prithvi). Or... and so on up to... one in the first hell (Ratnaprabha Prithvi), three in the second hell (Sharkaraprabha Prithvi) and one in F the seventh hell (Adhah-saptam Prithvi). (This way there are 5 Falternative combinations for the set of 1-3-1). F F F Or two in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and one in the third hell (Balukaprabha Prithvi). Or... and so on up to... two in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 5 alternative combinations for the set of 2-2-1). F F F i Or three in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and one in the third hell (Balukaprabha Prithvi). Or... and so on up to... three in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 5 alternative combinations for the set of 3-1-1). vivecana : pA~ca nairayikoM ke trikasaMyogI vikalpa 6 hote haiN| yathA-1-1-3, 1-2-2, 2-1-2, 1-3-1, 2- 2-1 aura 3-1-1; ye 6 vikalpa / pratyeka naraka ke sAtha saMyoga hone se pratyeka ke 7 x 5 = 35 bhaMga hue| ina 35 bhaMgoM ko 6 vikalpoM ke sAtha guNA karane se 35 x 6 5-5 bhaMga hote haiN| yoM haiM / trikasaMyogI bhaMga-inameM se ratnaprabhA ke saMyoga vAle 90, zarkarAprabhA ke saMyoga vAle 60, bAlukAprabhA saMyoga vAle 36, paMkaprabhA ke saMyoga vAle 18 aura dhUmaprabhA ke saMyoga vAle 6 bhaMga hote haiN| ye sabhI 90 + 60 + 36 + 18 + 6 = 210 bhaMga trikasaMyogI hote haiN| 210 bhaMga kula hote Elaboration-There are six options for sets of three 1-1-3, 1-2-2, 2-1 are 2, 1-3-1, 2-2-1, and 3-1-1. Associated with each of the seven hells there five combinations for each, making a total of 35 different combinations. Each of these combinations has six alternatives making a total of 35x6 = 210 alternative combinations. Alternative combinations for sets of three-Of these 90 are related to the first hell, 60 to the second, 36 to the third, 18 to the fourth, and 6 to the fifth hell. this makes a total of 90+60+36+18+6 = 210 Alternative combinations for sets of three. navama zataka : battIsavA~ uddezaka ( 381 ) Ninth Shatak: Thirty Second Lesson 55555555555555555555555555555 Wan Wan 1955555555555555

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Ri Li Li Li Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Wan 5555555 Wan 1155555559 OM pA~ca nairayikoM ke catuHsaMyogI bhaMga 140 ALTERNATIVES FOR SETS OF FOUR 20. (ga) ahavA ege rayaNa0, ege sakkara0, ege vAluya0, do paMkappabhAe hojjA 1 / evaM jAva ahavA ma ege rayaNa0, ege sakkara0, ege vAluya0, do ahesattamAe hojjA 4 / ahavA ege rayaNa0, ege sakkara0, OM do vAluya0, ege. paMkappabhAe hojjA 1-5 / evaM jAva ahesattamAe 4-8 / ahavA ege rayaNa0, do sakkarappabhAe, ege vAluya0, ege paMkappabhAe hojjA 1-9 / evaM jAva ahavA ege rayaNa0, do sakkara0, OM ege vAluya0, ege ahesattamAe hojjA 4-12 / ahavA do rayaNa0, ege sakkara0, ege vAluya0, ege paMkappabhAe hojjA 1-13 / evaM jAva ahavA do rayaNa0, ege sakkara0, ege vAluya0, ege ahesattamAe OM hojjA 4-16 / ahavA ege rayaNa0, ege sakkara0, ege paMka0, do dhUmappabhAe hojjA 1-17 / evaM jahA cauNhaM caukkasaMjogo bhaNio tahA paMcaNha vi caukkasaMjogo bhANiyavyo, navaraM abbhahiyaM ego saMcAreyavyo, OM evaM jAva ahavA do paMka0, ege dhUma0, ege tamAe, ege ahesattamAe hojjA 140 / 20. (ga) (pA~ca nairayikoM ke catuHsaMyogI 140 bhaMga) (1) athavA eka ratnaprabhA meM, eka zarkarAprabhA + meM, eka bAlukAprabhA meM aura do paMkaprabhA meM hote haiN| isI prakAra (2-4) yAvat athavA eka ratnaprabhA meM, - eka zarkarAprabhA meM, eka bAlukAprabhA meM aura do adhaHsaptama-pRthvI meM hote haiN| (yoM 1-1-1-2 ke Wan saMyoga se cAra bhaMga hote haiN|) (1) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, do bAlukAprabhA meM aura - eka paMkaprabhA meM hotA hai| isI prakAra (2-4) yAvat eka ratnaprabhA meM, eka zarkarAprabhA meM, do ! OM bAlukAprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (yoM 1-1-2-1 ke saMyoga se cAra bhaMga hote hai haiN|) (1) athavA eka ratnaprabhA meM, do zarkarAprabhA meM, eka bAlukAprabhA meM aura eka paMkaprabhA meM hotA hai| 5 meM isa prakAra (2-4) yAvat eka ratnaprabhA meM, do zarkarAprabhA meM, eka bAlukAprabhA meM aura eka adhaH + saptama-pRthvI meM hotA hai| (yoM 1-2-1-1 ke saMyoga se cAra bhaMga hote haiN|) (1) athavA do ratnaprabhA meM, eka zarkarAprabhA meM, eka bAlukAprabhA meM aura eka paMkaprabhA meM hote haiN| isI prakAra yAvat (2-4) athavA +do ratnaprabhA meM, eka zarkarAprabhA meM, eka bAlukAprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (yoM 2-1-1-1 ke saMyoga se cAra bhaMga hote haiN|) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka paMkaprabhA U meM aura do dhUmaprabhA meM hote haiN| jisa prakAra cAra nairayika jIvoM ke catuHsaMyogI bhaMga kahe haiM, usI prakAra pA~ca nairayika jIvoM ke catuHsaMyogI bhaMga kahanA cAhie, kintu yahA~ eka adhika kA saMcAra (saMyoga) Wan karanA caahie| isa prakAra yAvat do paMkaprabhA meM, eka dhUmaprabhA meM, eka tamaHprabhA meM aura eka adhaH + saptaga-pRthvI meM hotA hai, yahA~ taka kahanA caahie| (ye catuHsaMyogI 140 bhaMga hote haiN|) 20. (c) 140 options for sets of four - Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and two in the fourth hell (Pankaprabha Prithvi). Or (2-4) ... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), 555555555555555555555555555515515555555555555558 8494555555555))))))))) | bhagavatI sUtra (3) (382) Bhagavati Sutra (3) Tu %%%%%%Bu Bu Bu Bu Bu 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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1465 41 41 41 41 41 41 4545454545454545454545454545454545454545454545454542 IF IP ir ir I E LE II ir Ir ir ir one in the third hell (Balukaprabha Prithvi) and two in the seventh hell i (Adhah-saptam Prithvi). (This way there are 4 alternative combinations 4 for the set of 1-1-1-2). Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), two in the third hell (Balukaprabha Prithvi) and one in the fourth hell (Pankaprabha Prithvi). Or (2-4)... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), two in the third hell (Balukaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 4 alternative combinations for the set of 11-2-1). Or (1) one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the fourth hell (Pankaprabha Prithvi). Or (2-4)... and so on up to... one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 4 alternative combinations for the set of 12-1-1). Or (1) two in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the fourth hell (Pankaprabha Prithvi). Or (2-4)... and so on up to... two in the first hell (Ratnaprabha Prithvi), one in the 15 second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (This way there are 4 alternative combinations for the set of 21-1-1). Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and two in the fifth hell (Dhoom-prabha Prithvi). As alternative combinations related to sets of four have been stated for four infernal beings, in the same way alternative combinations related to sets of four should be stated for five infernal beings. The only difference is that one more infernal being should be added ... and so on up to... two in the fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). (this way the total number of alternative combinations for sets of four are 140) 4545454545454545454545454545454545454545454545454545454545454545454545454545454545454545454 navama zataka : battIsavA~ uddezaka (383) Ninth Shatak : Thirty Second Lesson 5 151544141414141414141414141414141414141414141414

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%%%% %%%%% %%%%% %%%% %%%%%%%% %%%%%%% ke vivecana : catuHsaMyogI 4 vikalpa hote haiN| yathA--1-1-1-2, 1-1-2-1, 1-2-1-1 aura 4 Wan 2-1-1-1 / sAta narakoM ke catuHsaMyogI paiMtIsa bhaMga hote haiN| ina paiMtIsa ko 4 se guNA karane para kula 140 bhaMga hote haiN| yathA-ratnaprabhA ke saMyoga vAle 80, zarkarAprabhA ke saMyoga vAle 40, bAlukAprabhA ke saMyoga vAle 16 aura paMkaprabhA ke saMyoga vAle 4; ye sabhI milakara paMca nairayikoM ke catuHsaMyogI 140 bhaMga hote haiN| Elaboration--There are four alternatives for sets of four - 1-1-1-2, 1-12-1, 1-2-1-1, and 2-1-1-1. Associated with each of the seven hells there are five combinations for each, making a total of 35 different combinations. Each of these combinations has four aforesaid alternatives making a total of 35x4 = 140 alternative combinations. Of these 80 are related to the first hell, 40 to the second, 16 to the third, and 4 to the fourth, This makes a total of 140 alternative combinations for sets of Wan four. pA~ca nairayikoM ke paMcasaMyogI bhaMga 21 ALTERNATIVES FOR SETS OF FNE 20. (gha) ahavA 1-1-1-1-1 ege rayaNa0, ege sakkara0, ege vAluya, ege paMka0, ege OM dhUmappabhAe hojjA 1 / ahavA ege rayaNa0, ege sakkara0, ege vAluya0, ege paMka0, ege tamAe hojjA 2 / ma ahavA ege rayaNa0, jAva ege paMka0, ege ahesattamAe hojjA 3 / ahavA ege rayaNa0, ege sakkara0, ege vAluyappabhAe, ege dhUmappabhAe, ege tamAe hojjA 4 / ahavA ege rayaNa0, ege sakkara0, ege vAluya0, + ege dhUmAe, ege ahesattamAe hojjA 5 / ahavA ege rayaNa0, ege sakkara0, ege vAluya0, ege tamAe, ege ahesattamAe hojjA 6 / ahavA ege rayaNa0, ege sakkara0, ege paMka0, ege dhUma0, ege tamAe hojjA OM 7 / ahavA ege rayaNa0, ege sakkara0, ege paMka0, ege dhUma0, ege ahesattamAe hojjA 8 / ahavA ege rayaNa0, ege sakkara0, ege paMka0, ege tama0, ege ahesattamAe hojjA 9 / ahavA ege rayaNa0, ege OM sakkara0, ege dhUma0, ege tama0, ege ahesattamAe hojjA 10 / ahavA ege rayaNa0, ege vAluya0, ege| paMka0, ege dhUma0, ege tamAe hojjA 11 / ahavA ege rayaNa0, ege vAluya0, ege paMka0, ege dhUma0, 3 ege ahesattamAe hojjA 12 / ahavA ege rayaNa0, ege vAluya0, ege paMka0, ege tama0, ege ahesattamAe hojjA 13 / ahavA ege rayaNa0, ege vAluya0, ege dhUma0, ege tama0, ege ahesattamAe hojjA 14 / ahavA ege rayaNa0, ege paMka0, jAva ege ahesattamAe hojjA 15 / ahavA ege sakkara0, ege vAluya0 jAva ege tamAe hojjA 16 / ahavA ege sakkara0, ege vAluya0, ege paMka0, ege dhUma0, ege - ahesattamAe hojjA 17 / ahavA ege sakkara0, jAva ege paMka0, ege tamAe, ege ahesattamAe hojjA // 18 / ahavA ege sakkara0, ege vAluya0, ege dhUma0, ege tamAe, ege ahesattamAe hojjA 19 / ahavA ege sakkara0, ege paMka0, jAva ege ahesattamAe hojjA 20 / ahavA ege vAluya0 jAva ege ahesattamAe Wan hojjA 21 // 462 / 20. (gha) (pA~ca nairayikoM ke paMcasaMyogI 21 bhaMga-) (1) athavA eka ratnaprabhA meM, eka zarkarAprabhA Wan meM, eka bAlukAprabhA meM, eka paMkaprabhA meM aura eka dhUmaprabhA meM hotA hai| (2) athavA eka ratnaprabhA meM, 45555555555555555555555555555555555555555555555 bhagavatI sUtra (3) (384) Bhagavati Sutra (3) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Sui Sui Nan Nan Nan Nan Nan Nan Nan Nan Nan Sheng %%%%%%%%

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) ) ) )))) )) )))) ))) ))) ))) eka zarkarAprabhA meM, eka bAlukAprabhA meM, eka paMkaprabhA meM aura eka tamaHprabhA meM hotA hai| (3) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka bAlukAprabhA meM, eka paMkaprabhA meM aura eka adhaHsaptama-pRthvI ke meM hotA hai| (4) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka bAlukAprabhA meM, eka dhUmaprabhA meM aura eka tamaHprabhA meM hotA hai| (5) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka bAlukAprabhA meM, eka dhUmaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (6) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, ke eka bAlukAprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (7) athavA eka ratnaprabhA : meM, eka zarkarAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka tamaHprabhA meM hotA hai| (8) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM aura adhaHsaptama-pRthvI meM hotA , hai| (9) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka paMkaprabhA meM, eka tamaHprabhA meM aura eka adhaH saptama-pRthvI meM hotA hai| (10) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka dhUmaprabhA meM, eka tamaH / prabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (11) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM, hai eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka tamaHprabhA meM hotA hai| (12) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (13) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM, eka paMkaprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (14) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM, eka dhUmaprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (15) athavA eka ratnaprabhA meM, eka paMkaprabhA meM, yAvat adhaH saptama-pRthvI meM hotA hai| (16) athavA eka zarkarAprabhA meM, eka bAlukAprabhA meM, eka paMkaprabhA meM, eka ke dhUmaprabhA meM aura eka tamaHprabhA meM hotA hai| (17) athavA eka zarkarAprabhA meM, eka bAlukAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (18) athavA eka zarkarAprabhA meM, eka bAlukAprabhA meM, eka paMkaprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (19) athavA eka zarkarAprabhA meM, eka bAlukAprabhA meM, eka dhUmaprabhA meM, eka tamaHprabhA meM aura eka adhaH / saptama-pRthvI meM hotA hai| (20) athavA eka zarkarAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM, eka tamaH prabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (21) athavA eka bAlukAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| 20. (d) 21 alternatives for sets of five-Or (1) one in the first hell fi (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the fifth hell (Dhoom-prabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (3) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). navama zataka : battIsayA~ uddezaka (386) Ninth Shatak: Thirty Second Lesson | )) )))) ) ) ) ) ))) )) 5)

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t t t n t t t n t t n t n t n t t t t %% %%%%%% %%%% %%%%%% %%%%% %%%%%% %%%% Or (4) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (5) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), 9 the third hell (Balukaprabha Prithvi), one in the fifth hell. (Dhoom-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). Or (6) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). Or (7) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) and one in the sixth hell (Tamah-prabha Prithvi). Or (8) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), y one in the fourth hell (Pankaprabha Prithvi), one in the fifth hell 4 (Dhoom-prabha Prithvi) and one in the seventh hell (Adhah-saptam 4. Prithvi). Or (9) one in the first hell (Ratnaprabha Prithvi), one in the second 4 hell (Sharkaraprabha Frithvi), one in the fourth hell (Pankaprabha 4 Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the 5 seventh hell (Adhah-saptam Prithvi). Or (10) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). 'Or (11) one in the first hell (Ratnaprabha Prithvi), one in the 4 third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), fifth hell (Dhoom-prabha Prithvi), and one in the sixth hell (Tamah-prabha Prithvi). Or (12) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fourthy hell (Pankaprabha Prithvi), fifth hell (Dhoom-prabha Prithvi), and one in the seventh hell (Adhah-saptam Prithvi). Or (13) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), sixth hell (Tamah-prabha Prithvi), and one in the seventh hell (Adhah-saptam Prithvi). Or (14) one in the first hell (Ratnaprabha Prithvi), one in the third hell 454 455 456 45 n n t t t t t t t t t 55 456 454 4 455 456 457 454 455 456 457 4 n t t t t t t t t t t 454 455 456 457 h h h h h h t erit F (3) (386) Bhagavati Sutra (3) 44 45 46 41 41 44 45 46 45 44 45 46 45 44 445 44 45 46 45 44 445 44 445 445

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14545454545451 451 454 455 456 457 444444444444444444444444 45 ! (Balukaprabha Prithvi), fifth hell (Dhoom-prabha Prithvi), sixth hell i (Tamah-prabha Prithvi), and one in the seventh hell (Adhah-saptam | Prithvi). Or (15) one in the first hell (Ratnaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi) ... and so on up to... and one in the seventh hell (Adhah-saptam Prithvi). Or (16) one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi), i fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha i Prithvi), and one in the sixth hell (Tamah-prabha Prithvi). Or (17) one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Baluka prabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), one in the one in the fifth hell (Dhoom-prabha Prithvi), and one in the ! seventh hell (Adhah-saptam Prithvi). Or (18) one in the second hell i (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi), i fourth hell (Pankaprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi), and one in the seventh hell (Adhah-saptam Prithvi). Or (19) one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi), fifth hell (Dhoom-prabha Prithvi), one in the i sixth hell (Tamah-prabha Prithvi), and one in the seventh hell (Adhahi saptam Prithvi). Or (20) one in the second hell (Sharkaraprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), fifth hell (Dhoomprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi), and one in the seventh hell (Adhah-saptam Prithvi). Or (21) one in the third hell ! (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), i fifth hell (Dhoom-prabha Prithvi), one in the sixth hell (Tamah-prabha | Prithvi), and one in the seventh hell (Adhah-saptam Prithvi). vivecana : paMca nairayikoM kA paMcasaMyogI vikalpa evaM bhaMga 1-1-1-1-1 eka hI hotA hai| isa prakAra sAta narakoM ke paMcasaMyogI 21 hI vikalpa aura 21 hI bhaMga hote haiM, jinameM se ratnaprabhA-pRthvI ke saMyoga vAle 15, zarkarAprabhA ke saMyoga vAle 5 aura bAlukAprabhA ke saMyoga vAlA 1 bhaMga hotA hai| yoM sabhI milakara 15 + 5 + 9 = 39 m Cateriala pA~ca nairayikoM ke samasta bhaMga-pA~ca nairayika jIvoM ke asaMyogI 7, dvikasaMyogI 84, trikasaMyogI 210, og: Femt 980 BT cohert 29; # aut falch 0 + (8 +290 + 980 +39 = XE? vild 1 (qfa, 57 888) Elaboration-For five infernal beings there is only one option for sets of five - 1-1-1-1-1. Associated with each of the seven hells there are only twenty-one alternative combinations. Of these 15 are related to the first hell, 5 to the second and 1 to the third. This makes a total of 15+5+1 i = 21 alternative combinations for sets of five. | navama zataka : battIsavA~ uddezaka ( 387) Ninth Shatak : Thirty Second Lesson [Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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phra phra Thus the total number of alternative combinations related to five infernal beings becomes 7 options for no alternative combination of five, 84 options for alternative combination of 2, 210 options for alternative combination of 3, and 140 options for alternative combination of 4, 21 options for alternative combination of 5 making a total of 7+84+210+140+21 = 462 options. (Vritti, leaf 444) chaha nairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR SIX INFERNAL BEING 21. [pra. ] chabbhaMte ! neraiyA neraiyappavesaNae NaM pavisamANA kiM rayaNappabhAe hojjA0 ? pucchA / [u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjA 7 / 21. [ pra. ] bhagavan ! chaha nairayika jIva, nairayika pravezanaka dvArA praveza karate hue kyA ratnaprabhA meM utpanna hote haiM ? ityAdi prazna | - [u. ] gAMgeya ! ve ratnaprabhA meM hote haiM, athavA yAvat adhaH saptama- - pRthvI meM hote haiM / ( isa prakAra ye asaMyogI 7 bhaMga hote haiM / ) [Ans.] Gangeya! All the six together get born either in the first hell 5 (Ratnaprabha Prithvi) or in any other and so on up to... the seventh ! Shell (Adhah-saptam Prithvi). This way the number of alternative ! combinations for all six souls as individuals (no set-related alternative combination) are seven. phra 21. [Q.] Bhante ! When six jivas (souls ) enter the infernal realm do they get born in the first hell (Ratnaprabha Prithvi) or the second hell! (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell! (Adhah-saptam Prithvi) ? phra dvikasaMyogI 105 bhaMga 105 ALTERNATIVES FOR SETS OF TWO 21. (ka) ahavA ege rayaNa0, paMca sakkarappabhAe vA hojjA 1 ahavA ege rayaNa0, paMca vAluyappabhAe vA hojjA 2 / jAva ahavA ege rayaNa0, paMca ahesattamAe hojjA 6 / ahavA do rayaNa0, cattAri sakkarappabhAe hojjA 1-7 / jAva ahavA do rayaNa0, cattAri ahesattamAe hojjA 6-12 / 5 ahavA tiNi rayaNa0, tiNNi sakkara. 1 - 13 / evaM eeNaM kameNaM jahA paMcaNhaM duyAsaMjogo tahA chaha vi bhANiyabbo, navaraM ekko abbhahio saMcAreyavyo jAva ahavA paMca tamAe ege ahesattamAe hojjA 105 / Y Y phra 21. (ka) (dvikasaMyogI 105 bhaMga - ) ( 1 ) athavA eka ratnaprabhA meM aura pA~ca zarkarAprabhA meM hote haiN| (2) athavA eka ratnaprabhA meM aura pA~ca bAlukAprabhA meM hote haiN| athavA (3 - 6) yAvat eka ratnaprabhA meM aura pA~ca adhaH saptama - pRthvI meM hote haiM / (1) athavA do ratnaprabhA meM aura cAra zarkarAprabhA meM hote haiM, athavA (2-6) yAvat do ratnaprabhA meM aura cAra adhaH saptama - pRthvI meM hote haiN| (1) athavA tIna ratnaprabhA pra bhagavatI sUtra (3) Bhagavati Sutra (3) (388)

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1555555555555555555555555555)) meM aura tIna zarkarAprabhA meM hote haiN| isa krama dvArA jisa prakAra pA~ca nairayika jIvoM ke dvikasaMyogI bhaMga kahe haiM, usI prakAra chaha nairayikoM ke bhI kahane caahie| vizeSa yaha hai ki yahA~ eka adhika kA saMcAra karanA cAhie, yAvat athavA pA~ca tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| 21. (a) Or (1) one is born in the first hell (Ratnaprabha Prithvi) and five in the second hell (Sharkaraprabha Prithvi). Or (2) one is born in the first hell (Ratnaprabha Prithvi) and five in the third hell (Balukaprabha : Prithvi), (3-6) ... and so on up to... one is born in the first hell i (Ratnaprabha Prithvi) and five in the seventh hell (Adhah-saptam Prithvi). Or (1) two are born in the first hell (Ratnaprabha Prithvi) and four in the second hell (Sharkaraprabha Prithvi). Or (2-6) ... and so on up to... i two are born in the first hell (Ratnaprabha Prithvi) and four in the ! seventh hell (Adhah-saptam Prithvi). Or (1) three are born in the first hell (Ratnaprabha Prithvi) and three in the second hell (Sharkaraprabha Prithvi). Or (2 - 6) in the same way i ... and so on up to... three are born in the first hell (Ratnaprabha Prithvi) and three in the seventh hell (Adhah-saptam Prithvi). i In this sequence as alternative combinations related to sets of two i have been stated for five infernal beings, in the same way alternative I combinations related to sets of two should be stated for six infernal beings. The only difference is that one more infernal being should be added ... and so on up to... five in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). trikasaMyogI 350 bhaMga 350 ALTERNATIVES FOR SETS OF THREE 21. (kha) ahavA ege rayaNa0, ege sakkara0, cattAri vAluyappabhAe hojjA 1 / ahavA ege rayaNa, ege sakkara0, cattAri paMkappabhAe hojjA 2 / evaM jAva ahavA ege rayaNa0, ege sakkara0, cattAri ahesattamAe hojjA 5 / ahavA ege rayaNa0, do sakkara0, tiNNi vAluyappabhAe hojjA 6 / evaM eeNaM kameNaM jahA paMcaNhaM tiyAsaMjogo bhaNio tahA chaha vi bhANiyabvo, navaraM ekko abbhahio uccAreyaco, sesaM taM cev| 350 / caukkasaMjogo vi thev| 350 / 21. (kha) (trikasaMyogI 350 bhaMga-)(1) eka ratnaprabhA meM, eka zarkarAprabhA meM aura cAra bAlukAprabhA meM hote haiN| (2) athavA eka ratnaprabhA meM eka zarkarAprabhA meM aura cAra paMkaprabhA meM hote haiN| isa prakAra yAvat (3-5) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM aura cAra adhaHsaptama-pRthvI meM Wan 555hh navama zataka: battIsavA~ uddezaka (389) Ninth Shatak : Thirty Second 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 Ting 45 $ $$$$$$$$$ $$$$$ $$$ $$$ $$ $ $ OM hote haiN| (6) athavA eka ratnaprabhA meM, do zarkarAprabhA meM aura tIna bAlukAprabhA meM hote haiN| isa krama se + jisa prakAra pA~ca nairayika jIvoM ke trikasaMyogI bhaMga kahe haiM, usI prakAra chaha nairayika jIvoM ke bhI trikasaMyogI bhaMga kahane caahie| vizeSa itanA hI hai ki yahA~ eka kA saMcAra adhika karanA caahie| zeSa ma saba pUrvavat jAnanA caahie| (isa prakAra trikasaMyogI kula 350 bhaMga hue|) catuSkasaMyogI 350 bhaMga-jisa prakAra pA~ca nairayikoM ke catuSkasaMyogI bhaMga kahe gaye, usI prakAra chaha + nairayikoM ke catuHsaMyogI bhaMga jAna lene caahie| 21. (b) 350 alternatives for sets of three-Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and four in the third hell (Balukaprabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi), one in the second hell ! (Sharkaraprabha Prithvi) and four in the fourth hell (Pankaprabha Prithvi). Or (3-5) ... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and three in the seventh hell (Adhah-saptam Prithvi). Or (6) one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and three in the third hell (Balukaprabha Prithvi). In this sequence, as alternative combinations related to sets of three have been stated for five 45 infernal beings, in the same way alternative combinations related to sets of three should be stated for six infernal beings. The only difference is that one more infernal being should be added. All the rest is same as aforesaid (with regard to five infernal beings). (This makes a total of 350 alternative combinations for sets of three.) 350 alternatives for sets of four-As alternative combinations related to sets of four have been stated for five infernal beings, in the same way alternative combinations related to sets of four should be stated for six infernal beings. paMcasaMyogI 105 bhaMga 105 ALTERNATIVES FOR SETS OF FIVE 21. (ga) paMcasaMjogo vi taheva, navaraM ekko abbhahio saMcAreyavyo jAva pacchimo bhaMgo-ahavA do ! vAluya0, ege paMka0, ege dhUma0, ege tama0, ege ahesattamAe hojjaa| 105 / 21. (ga) (paMcasaMyogI 105 bhaMga-) pA~ca nairayikoM ke jisa prakAra paMcasaMyogI bhaMga kahe gaye, usI ! prakAra chaha nairayikoM ke paMcasaMyogI bhaMga jAna lene cAhie, parantu isameM eka nairayika kA adhika saMcAra OM karanA caahie| yAvat antima bhaMga (isa prakAra hai-) do bAlukAprabhA meM, eka paMkaprabhA meM, eka dhUmaprabhA meM, eka tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| (isa prakAra paMcasaMyogI kula 105 bhaMga hue|) 21. (c) 105 alternatives for sets of five-As alternative combinations 'i related to sets of five have been stated for five infernal beings, in the bhagavatI sUtra (3) (390) Bhagavati Sutra (3)

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1555555555555555))))))))))))))))558 )) )) ) )))) )) fi same way alternative combinations related to sets of five should be stated fi for six infernal beings. The only difference is that one more infernal being should be added. ... and so on up to... the last alternative combination (is like this -) Or two in the third hell (Balukaprabha Prithvi), one in the fourth hell (Pankaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi), and one in the seventh hell (Adhah-saptam Prithvi). (This makes a total of 105 alternative combinations for sets of five.) SaTsaMyogI 7 bhaMga 7 ALTERNATIVES FOR SETS OF six 21. (gha) ahavA ege rayaNa0, ege sakkara0 jAva ege tamAe hojjA 1, ahavA ege rayaNa0 jAva 5 ege dhUma0, ege ahesattamAe hojjA 2, ahavA ege rayaNa0 jAva ege paMka0, ege tamAe, ege ahesattamAe hojjA 3, ahavA ege rayaNa0 jAva ege vAluya0, ege dhUma0 jAva ege ahesattamAe hojjA 4, ahavA ege OM rayaNa0, ege sakkara0, ege paMka0 jAva ege ahesattamAe hojjA 5, ahavA ege rayaNa0, ege vAluya0 // ma jAva ege ahesattamAe hojjA 6, ahavA ege sakkarappabhAe, ege vAluyappabhAe jAva ege ahesattamAe ma hojjA 7 / 924 / 21. (gha) (SaTsaMyogI 7 bhaMga-) (1) athavA eka ratnaprabhA meM eka zarkarAprabhA meM, yAvat eka tamaH prabhA meM hotA hai| (2) athavA eka ratnaprabhA meM, yAvat eka dhUmaprabhA meM aura eka adhaHsaptama-pRthvI meM ma hotA hai| (3) athavA eka ratnaprabhA meM, yAvat eka paMkaprabhA meM, eka tamaHprabhA meM aura eka adhaH / saptama-pRthvI meM hotA hai| (4) athavA eka ratnaprabhA meM, yAvat eka bAlukAprabhA meM, eka dhUmaprabhA meM, yAvata eka adhaHsaptama-pRthvI meM hotA hai| (5) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM, eka paMkaprabhA meM. yAvata eka adhaHsaptama-pRthvI meM hotA hai| (6) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM, yAvat eka adha:saptama-pathvI meM hotA hai| (7) athavA eka zarkarAprabhA meM, eka bAlukAprabhA meM yAvat eka adhaH Wan saptama-pRthvI meM hotA hai| 21. (d) 7 alternatives for sets of six--Or (1) one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) ... and so on up to... one in the sixth hell (Tamah-prabha Prithvi). Or (2) one in the first hell (Ratnaprabha Prithvi)... and so on up to... one in the fifth hell (Dhoom-prabha Prithvi) and one in the seventh hell (Adhahsaptam Prithvi). Or (3) one in the first hell (Ratnaprabha Prithvi) ... and so on up to... one in the fourth hell (Pankaprabha Prithvi), one in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhahsaptam Prithvi). Or (4) one in the first hell (Ratnaprabha Prithvi) ... and so on up to... one in the third hell (Balukaprabha Prithvi), one in the fifth hell (Dhoom-prabha Prithvi) ... and so on up to... one in the seventh hell (Adhah-saptam Prithvi). Or (5) one in the first hell (Ratnaprabha )) )) ))) ))) )) )) ) ja navama zataka : battIsavA~ uddezaka (391) Ninth Shatak : Thirty Second Lesson | 5 5555555555555555555558 85

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555555555555555555555555555555555555E Wan 55 Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%! Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $555545 \ Prithvi), one in the second hell (Sharkaraprabha Prithvi), one in the y fourth hell (Pankaprabha Prithvi) ... and so on up to... one in the seventh hell (Adhah-saptam Prithvi). Or (6) one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi) ... Wan and so on up to... one in the seventh hell (Adhah-saptam Prithvi). Or (7) 1 one in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) ... and so on up to... one in the seventh hell k (Adhah-saptam Prithvi). OM vivecana : isa prakAra 6 nairayika jIvoM ke asaMyogI 7 bhaMga, dvikasaMyogI 105, trikasaMyogI 350, , catuSkasaMyogI 350, paMcasaMyogI 105 aura SaTsaMyogI 7; ye saba milakara 924 pravezanaka bhaMga hote haiN| (vistAra se samajhane ke lie vyAkhyA., bhAga 2, pR. 479 dekheM) Elaboration-Thus the total number of alternative combinations related to six infernal beings becomes - 7 options for no alternative combination of six, 105 options for alternative combination of 2, 350 options for alternative combination of 3, 350 options for alternative combination of 4, 105 options for alternative combination of 5 and 7 options for alternative combination of 6, making a total of 7+105+350+350+105+7 = 924 alternatives. (Vyakhyaprajnapti Sutra, part-2, p. 479) sAta nairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR SEVEN INFERNAL BEING 22. [pra. ] satta bhaMte ! neraiyA neraiyapavesaNaeNaM pavisamANA0 ? pucchaa| ___[u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjA 7 / (ka) ahavA ege rayaNappabhAe, cha sakkarappabhAe hojjA, evaM eeNaM kameNaM jahA chaNhaM duyAsaMjogo tahA sattaNha vi bhAviyavvaM navaraM ego abbhahio sNcaarijji| sesaM taM cev| tiyAsaMjogo, caukkasaMjogo, paMcasaMjogo, chakkasaMjogo ya chaNhaM jahA tahA sattaNha vi bhANiyabvo, navaraM ekkeko abbhahio saMcAreyavyo jAva chkkgsNjogo| ahavA do sakkara0 ege vAluya0 jAva ege ahesattamAe hojjaa| (kha) ahavA ege rayaNa0, ege sakkara0 jAva ege ahesattamAe hojjA 1 / 1716 / 22. [pra. ] (ekasaMyogI 7 bhaMga-) bhagavan ! sAta nairayika jIva, nairayika-pravezanaka dvArA praveza karate hue kyA ratnaprabhA-pRthvI meM utpanna hote haiM ? ityAdi prshn| [u. ] gAMgeya ! ve sAtoM nairayika ratnaprabhA meM hote haiM, yAvat athavA adhaHsaptama-pRthvI meM hote haiN| Wan (isa prakAra asaMyogI 7 bhaMga hote haiN|) bhagavatI sUtra (3) (392) Bhagavati Sutra (3)

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27 95 5 5 5 5 5 5 5 5 5 55559555 5 5 55 5955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 phra Wan Wan 5 (ka) (dvikasaMyogI 126 bhaMga - ) athavA eka ratnaprabhA meM aura chaha zarkarAprabhA meM hote haiN| isa krama se phra jisa prakAra chaha nairayika jIvoM ke dvikasaMyogI bhaMga kahe haiM, usI prakAra sAta nairayika jIvoM ke bhI dvikasaMyogI bhaMga kahane caahie| itanA vizeSa hai ki yahA~ eka nairayika kA adhika saMcAra karanA caahie| zeSa sabhI pUrvavat jAnanA caahie| jisa prakAra chaha nairayikoM ke trikasaMyogI, catuHsaMyogI, paMcasaMyogI aura SaTsaMyogI bhaMga kahe, usI prakAra sAta nairayikoM ke trikasaMyogI Adi bhaMgoM ke viSaya meM bhI kahanA cAhie / vizeSatA itanI hai ki 5 yahA~ eka-eka nairayika jIva kA adhika saMcAra karanA caahie| yAvat saptasaMyogI kA antima bhaMga isa phra prakAra kahanA cAhie-athavA do zarkarAprabhA meM, eka bAlukAprabhA meM, yAvat eka adhaH saptama - pRthvI meM hotA hai| (yahA~ taka jAnanA caahie|) ( kha ) ( saptasaMyogI eka bhaMga - ) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM yAvat eka adhaH - pRthvI meM hotA hai| isa prakAra kula 1716 bhaMga hote haiN| saptama 22. [Q.] Bhante ! When seven jivas (souls ) enter the infernal realm do they get born in the first hell (Ratnaprabha Prithvi) or the second hell (Sharkaraprabha Prithvi) or and so on up to ... the seventh hell (Adhah-saptam Prithvi) ? (a) 126 alternatives for sets of two-Or one is born in the first hell (Ratnaprabha Prithvi) and six in the second hell (Sharkaraprabha Prithvi). In this sequence, as alternative combinations related to sets of two have been stated for six infernal beings, in the same way alternative combinations related to sets of two should be stated for seven infernal beings. The only difference is that one more infernal being should be added. All the rest is same as aforesaid (with regard to six infernal beings). navama zataka : battIsavA~ uddezaka [Ans.] Gangeya! All the seven together get born either in the first hell (Ratnaprabha Prithvi) or in any other ... and so on up to... the seventh hell (Adhah-saptam Prithvi). This way the number of 5 alternative combinations for all seven souls as individuals (no set-related alternative combination) are seven. 5 Wan Wan ... (393) Wan As alternative combinations related to sets of three, four, five and six Wan have been stated for six infernal beings, in the same way alternative combinations related to sets of three (etc.) should be stated for seven infernal beings. The only difference is that one more infernal being each phra should be added. The last alternative combination being Or two are born in the second hell (Sharkaraprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and so on up to... one in the seventh hell 5 (Adhah-saptam Prithvi). phra Ninth Shatak: Thirty Second Lesson Wan Wan phra Wan phra phra 5 Wan Wan Wan Wan Wan Wan phra Wan Wan

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84 45 ))) ))) )))) ) // (b) One alternative for set of seven-Or one is born in the first $1 14 hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) ... and so on up to... one in the seventh hell (Adhah-saptam Prithvi). The total number of alternatives are 1716. vivecana : isa prakAra sAta nairayikoM ke naraka-pravezanaka meM ekasaMyogI 7, dvikasaMyogI 126, trikasaMyogI 525, catuSkasaMyogI 700, paMcasaMyogI 315, SaTsaMyogI 42 aura saptasaMyogI 1; yoM kula milAkara 1716 OM bhaMga hue| (vRtti, patra 445) \i Elaboration - The total number of alternative combinations related to seven infernal beings are - 7 options for no alternative combination of seven, 126 options for alternative combination of 2, 525 options for alternative combination of 3, 700 options for alternative combination of fi 4, 315 options for alternative combination of 5, 42 options for alternative combination of 6 and one option for the combination of 7, making a total of 1716 options. (Vritti, leaf 445) ma ATha rairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR EIGHT INFERNAL BEING 23. [pra. ] aTTha bhaMte ! neratiyA neraiyapavesaNaeNaM pavisamANA0 ? pucchaa| [u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjA 7 / ___ahavA 1 + 7 aige rayaNa0 satta sakkarappabhAe hojjA 1 / evaM duyAsaMjogo jAva chakkasaMjogo ya jahA sattaNhaM bhaNio tahA aTTaNha vi bhANiyavyo, navaraM ekkeko abbhahio sNcaareyvyo| sesaM taM ceva jAva chkksNjogss| ahavA 3 + 1 + 1 + 1 + 1 + 1 tiNNi sakkara0 ege vAluya0 jAva ege ahesattamAe hojjA, ahavA ege rayaNa0 jAva ege tamAe do ahesattamAe hojjA, ahavA ege rayaNa0 jAva do tamAe ege ahesattamAe hojjA, evaM saMcAreyavvaM jAva ahavA do rayaNa0, ege sakkara0 jAva ege ahesattamAe hojjaa| 3003 / 23. [pra. ] bhagavan ! ATha nairayika jIva, nairayika-pravezanaka dvArA praveza karate hue kyA ratnaprabhA meM utpanna hote haiM ? ityAdi prshn| __ [u. ] gAMgeya ! ratnaprabhA meM hote haiM, yAvat athavA adhaHsaptama-pRthvI meM hote haiN| __athavA eka ratnaprabhA meM aura sAta zarkarAprabhA meM hote haiM, ityaadi| jisa prakAra sAta nairayikoM ke dvikasaMyogI. trikasaMyogI. cataHsaMyogI. paMcasaMyogI aura SaTasaMyogI bhaMga kahe gaye haiM usI prakAra ATha OM nairayikoM ke bhI dvikasaMyogI Adi bhaMga kahane cAhie; kintu itanA vizeSa hai ki eka-eka nairayika kA adhika saMcAra karanA caahie| zeSa sabhI SaTsaMyogI taka pUrvokta prakAra se kahanA caahie| antima bhaMga yaha hai-athavA tIna zarkarAprabhA meM, eka bAlukAprabhA meM yAvat eka adhaHsaptama-pRthvI meM hotA hai| (1) Wan athavA eka ratnaprabhA meM, yAvat eka tamaHprabhA meM aura do adhaHsaptama-pRthvI meM hote haiN| (2) athavA eka )))))555555555555555))))))))) 55555555555555551955555555555555555555555555555 bhagavatI sUtra (3) (394) Bhagavati Sutra (3) Wan 555555555555555555555555558

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555555555555555555555555555555555555 OM ralaprabhA meM yAvat do tamaHprabhA meM aura eka adhaHsaptama-pRthvI meM hotA hai| isI prakAra sabhI sthAnoM meM saMcAra karanA caahie| yAvat athavA do ratnaprabhA meM, eka zarkarAprabhA meM yAvat eka adhaHsaptama-pRthvI meM hotA hai| isa prakAra kula 3003 bhaMga hote haiN| 23. (Q.) Bhante ! When eight jivas (souls) enter the infernal realm do they get born in the first hell (Ratnaprabha Prithvi) or the second hell (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell (Adhah-saptam Prithvi) ? Ans.] Gangeya ! All the eight together get born either in the first hell (Ratnaprabha Prithvi) ... and so on up to... the seventh hell (Adhahsaptam Prithvi). Or one in the first hell (Ratnaprabha Prithvi) ... and so on up to... seven in the second hell (Sharkaraprabha Prithvi). As alternative combinations related to sets of three, four, five and six have been stated for seven infernal beings, in the same way alternative combinations related to sets of two, three (etc.) should be stated for eight infernal beings. The only difference is that one more infernal being each should be added. All the rest up to sets of six should be stated as aforesaid (with regard to seven infernal beings). The last alternative combination being 41 - Or three born in the second hell (Sharkaraprabha Prithvi), one in the si third hell (Balukaprabha Prithvi) ... and so on up to... one in the seventh hell (Adhah-saptam Prithvi). Or (1) one in the first hell (Ratnaprabha Prithvi) ... and so on up to... one in the sixth hell (Tamah-prabha Prithvi) and two in the seventh hell (Adhah-saptam Prithvi). Or (2) one in the 45 first hell (Ratnaprabha Prithvi) ... and so on up to... two in the sixth hell (Tamah-prabha Prithvi) and one in the seventh hell (Adhah-saptam Prithvi). In the same way the following combinations should be stated ... and so on up to... two in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) ... and so on up to... one in the seventh hell (Adhah-saptam Prithvi). The total number of alternatives are 3003 vivecana : ATha nairayikoM ke naraka-pravezanaka ke asaMyogI 7 bhaMga, dvikasaMyogI 147, trikasaMyogI 735, OM catuSkasaMyogI 1225, paMcasaMyogI 735, SaTsaMyogI 147 aura saptasaMyogI 7 bhaMga; yoM kula milAkara saba bhaMga // 41 3003 la (cfa, 45 88EUR) Elaboration-The total number of alternative combinations related to eight infernal beings are - 7 options for no alternative combination of seven, 147 options for alternative combination of 2, 735 options for alternative combination of 3, 1225 options for alternative combination of 9541 54 455 456 455 456 45454545454545454545454545454545454545454545454545455 $$45 41 41 41 454 455 456 457 41 456 457 455 456 455 456 457 45 455454545455 455 456 457 navama zataka : battIsavA~ uddezaka (395) Ninth Shatak : Thirty Second Lesson Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$$$$$$Yin

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44, 735 options for alternative combination of 5, 147 options for 41 alternative combination of 6 and 7 options for the combination of 7, Wan making a total of 3003 options. (Vritti, leaf 446) OM nau nairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR NINE INFERNAL BEING 24. [pra. ] nava bhaMte ! neratiyA neratiyapavesaNaeNaM pavisamANA0 ? pucchaa| ma [u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjA 7 / ma ahavA 1-8 ege rayaNa0 aTTha sakkarappabhAe hojjaa| evaM duyAsaMjogo jAva sattagasaMjogo y| jahA aTThaNhaM bhaNiyaM tahA navaNhaM pi bhANiyavvaM, navaraM ekkekko abhahio saMcAreyavvo, sesaM taM cev| pacchimo fa AlAvago-ahavA tiNNi rayaNa0, ege sakkara0, ege vAluya, jAva ege ahesattamAe vA hojjaa| 5005 / ma 24. [pra. ] bhagavan ! nau nairayika jIva, nairayika-pravezanaka dvArA praveza karate hue kyA ratnaprabhA meM ma utpanna hote haiM ? ityAdi prshn| [u. ] he gAMgeya ! ve nau nairayika jIva ratnaprabhA meM hote haiM, athavA yAvat adhaHsaptama-pRthvI meM hote haiN| __athavA eka ratnaprabhA meM aura ATha zarkarAprabhA meM hote haiM; ityaadi| jisa prakAra aSTa nairayikoM ke OM dvikasaMyogI, trikasaMyogI, catuSkasaMyogI, paMcasaMyogI, SaTsaMyogI aura saptasaMyogI bhaMga kahe haiM, usI prakAra nau nairayikoM ke viSaya meM bhI kahanA caahie| vizeSa yaha hai ki eka-eka nairayika kA adhika saMcAra karanA caahie| zeSa sabhI pUrvokta prakAra se jAnanA caahie| aMtima bhaMga isa prakAra hai-athavA tIna ma ratnaprabhA meM, eka zarkarAprabhA meM, eka bAlukAprabhA meM yAvat eka adhaHsaptama-pRthvI meM hotA hai| 24. (Q.) Bhante ! When nine jivas (souls) enter the infernal realm do they get born in the first hell (Ratnaprabha Prithvi) or the second hell Wan (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell Wan (Adhah-saptam Prithvi)? [Ans.] Gangeya ! All the nine together get born either in the first hell (Ratnaprabha Prithvi) ... and so on up to... the seventh hell (Adhahsaptam Prithvi). Or one in the first hell (Ratnaprabha Prithvi) ... and so on up to... 45 eight in the second hell (Sharkaraprabha Prithvi). As alternative combinations related to sets of three, four, five, six and seven have been stated for eight infernal beings, in the same way alternative combinations related to sets of two, three (etc.) should be stated for nine infernal beings. The only difference is that one more infernal being each should be added. All the rest should be stated as aforesaid (with regard to eight infernal beings). The last alternative combination being - three in the first hell (Ratnaprabha Prithvi), one in the second hell 35555555)5555555555555555555555555555)4555555558 | bhagavatI sUtra (3) (396) Bhagavati Sutra (3) Yin Wei Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sheng Feng

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4 (Sharkaraprabha Prithvi), one in the third hell (Baluka prabha Prithvi) ... and so on up to... one in the seventh hell (Adhah-saptam Prithvi). 455 5005. vivecana : nau nairayikoM ke naraka-pravezanaka ke ekasaMyogI (asaMyogI) 7 bhaMga, dvikasaMyogI 168. trikasaMyogI 980, catuSkasaMyogI 1960, paMcasaMyogI 1470, SaTsaMyogI 392 aura saptasaMyogI 28 bhaMga; ye // saba milAkara 5005 bhaMga hue| Elaboration--The total number of alternative combinations related to nine infernal beings are-7 options for no alternative combination of $ seven, 168 options for alternative combination of 2, 980 options for alternative combination of 3, 1960 options for alternative combination of 4, 1470 options for alternative combination of 5, 392 options for alternative combination of 6 and 28 options for the combination of 7, 41 making a total of 5005 options. dasa nairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR TEN INFERNAL BEING 25. [pra. ] dasa bhaMte ! neraiyA neraiyapavesaNaeNaM pavisamANA0 ? pucchaa| [u. ] gaMgeyA ! rayaNappabhAe hojjA jAva ahesattamAe vA hojjA 7 / ahavA 1 + 9 ege rayaNappabhAe, nava sakkarappabhAe hojjaa| evaM duyAsaMjogo jAva sattasaMjogo ya jahA navaNhaM, navaraM ekkekko abbhahio sNcaareyvo| sesaM taM cev| apacchimaAlAvago-ahavA 4 + 1 +1+1+1+1+1, cattAri rayaNa0, ege sakkarappabhAe jAva ege ahesattamAe hojjaa| 8008 / 25. [pra. ] bhagavan ! dasa nairayika jIva, nairayika-pravezanaka dvArA praveza karate hue kyA ratnaprabhA meM hote haiM ? ityAdi (pUrvavat) prshn| [u. ] gAMgeya ! ve dasa nairayika jIva, ratnaprabhA meM hote haiM, athavA yAvat adhaHsaptama-pRthvI meM hote haiN| ___ athavA eka ratnaprabhA meM aura nau zarkarAprabhA meM hote haiM; ityaadi| jisa prakAra nau nairayika jIvoM ke dvikasaMyogI, trikasaMyogI, catuHsaMyogI, paMcasaMyogI, SaTsaMyogI evaM saptasaMyogI bhaMga kahe gaye haiM, usI prakAra dasa nairayika jIvoM ke bhI (dvikasaMyogI yAvat saptasaMyogI) kahane caahie| vizeSa yaha hai ki yahA~ eka-eka nairayika kA adhika saMcAra karanA cAhie, zeSa sabhI bhaMga pUrvavat jAnane caahie| unakA ___ antima AlApaka (bhaMga) isa prakAra hai-athavA cAra ratnaprabhA meM, eka zarkarAprabhA meM yAvat eka adhaH saptama-pRthvI meM hotA hai| 8008 / 25. (Q.) Bhante ! When ten jivas (souls) enter the infernal realm do 45 they get born in the first hell (Ratnaprabha Prithvi) or the second hell 4 (Sharkaraprabha Prithvi) or ... and so on up to... the seventh hell i (Adhah-saptam Prithvi) ? 9555555555555555555555555555 )) | navama zataka : battIsoM uddezaka (397) Ninth Shatak : Thirty Second Lesson B)) B55555555555555555555555555555555555)

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2955 5 55 5 5 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 5 55 5 5 550 Wan Wan Wan Wan Wan Wan [Ans.] Gangeya ! All the ten together get born either in the first hell (Ratnaprabha Prithvi) and so on up to... the seventh hell (Adhah saptam Prithvi). Wan Or one in the first hell (Ratnaprabha Prithvi) and so on up to... nine in the second hell (Sharkaraprabha Prithvi). As alternative combinations related to sets of three, four, five, six and seven have been stated for nine infernal beings, in the same way alternative combinations related to sets of two, three (etc.) should be stated for ten infernal beings. The only difference is that one more infernal being each should be added. All the rest should be stated as aforesaid (with regard to eight infernal beings). The last alternative combination being four in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and so on up to ... one in the seventh hell (Adhah-saptam Prithvi). 8008. vivecana : dasa nairayikoM ke naraka-pravezanaka ke asaMyogI 7, dvikasaMyogI 189, trikasaMyogI 1260, catuSkasaMyogI 2940, paMcasaMyogI 2646, SaTsaMyogI 882 aura saptasaMyogI 84 bhaMga; ye sabhI milakara dasa nairayika jIvoM ke kula 8008 bhaMga hote haiN| Elaboration-The total number of alternative combinations related to ten infernal beings are 7 options for no alternative combination of seven, 189 options for alternative combination of 2, 1260 options for alternative combination of 3, 2940 options for alternative combination of 4, 2646 options for alternative combination of 5, 882 options for 5 alternative combination of 6 and 84 options for the combination of 7, 5 making a total of 8008 options. saMkhyAta nairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR COUNTABLE INFERNAL BEING 26. [ pra. ] saMkhejjA bhaMte! neraiyA neraiyappavesaNaeNaM pavisamANA0 ? pucchA / [u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjA 7 / 231 bhaMga pha (ka) ahavA ege rayaNappabhAe, saMkhejjA sakkarappabhAe hojjA, evaM jAva ahavA ege rayaNappabhAe, 5 saMkhejjA ahesattamAe hojjA / (kha) ahavA do rayaNa0, saMkhejjA sakkarappabhAe vA hojjA, evaM jAva ahavA Wan do rayaNa0, saMkhejjA ahesattamAe hojjA / (ga) ahavA tiNNi rathaNa0, saMkhejjA sakkarappabhAe hojjA / evaM 5 eeNaM kameNaM ekkekko saMcAreyavvo jAva ahavA dasa rayaNa0, saMkhejjA sakkarappabhAe hojjA, evaM jAva ahavA dasa rayaNa0, saMkhejjA ahesattamAe hojjA / (gha) ahavA saMkhejjA rayaNa0, saMkhejjA sakkarappabhAe hojjA; jAva ahavA saMkhejjA rayaNappabhAe, saMkhejjA ahesattamAe hojjA / (ca) ahavA ege sakkara0, Bhagavati Sutra (3) - dvikasaMyogI bhagavatI sUtra (3) (398) tttttttttttttttttttttttttttttt*** ba Wan Wan Wan phra Wan Wan Wan Wan 5 Wan Wan phra Wan Wan Wan Wan Wan 5 Wan Wan Wan Wan phra 5 phra Wan phra Wan Wan pha Wan pha Wan Wan phra

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855555555555))))) )))))))))))) OM saMkhejjA vAluyappabhAe hojjA; evaM jahA rayaNappabhAe uvarimapuDhavIhi samaM cAriyA evaM sakkarappabhAe vi + uvarimapuDhavIhiM samaM caareyvvaa| evaM ekkekkA puDhavI uvarimapuDhavIhiM samaM cAreyavvA jAva ahavA saMkhejjA tamAe, saMkhejjA ahesattamAe hojjaa| 231 / (1) ahavA ege rayaNa0, ege sakkara0, saMkhejjA vAluyappabhAe hojjaa| ahavA ege rayaNa0, ege OM sakkara0, saMkhejjA paMkappabhAe hojjaa| jAva ahavA ege rayaNa0, ege sakkara0, saMkhejjA ahesattamAe hojjaa| (2) ahavA ege rayaNa0, do sakkara0, saMkhejjA vAluyappabhAe hojjaa| jAva ahavA ege rayaNa, do sakkara0, saMkhejjA ahesattamAe hojjaa| (3) ahavA ege rayaNa0, tiNNi sakkara0, saMkhejjA vAluyappabhAe hojjaa| evaM eeNaM kameNaM ekkekko sNcaareyvyo| (4) ahavA ege rayaNa0, saMkhejjA OM sakkara0, saMkhejjA vAluyappabhAe hojjA; jAva ahavA ege rayaNa, saMkhejjA vAluya0, saMkhejjA + ahesattamAe hojjaa| (5) ahavA do rayaNa0, saMkhejjA sakkara0, saMkhejjA vAluyappabhAe hojjaa| jAva E ahavA do rayaNa0, saMkhejjA sakkara0, saMkhejjA ahesattamAe hojjaa| (6) ahavA tiNNi rayaNa0, saMkhejjA Wan sakkara0, saMkhejjA vAluyappabhAe hojjaa| evaM eeNaM kameNaM ekkekko rayaNappabhAe saMcAreyavvo, jAva ahavA saMkhejjA rayaNa0, saMkhejjA sakkara0, saMkhejjA vAluyappabhAe hojjA; jAva ahavA saMkhejjA rayaNa0, Wan saMkhejA sakkara0, saMkhejjA ahesattamAe hojjaa| (7) ahavA ege rayaNa0, ege vAluya0, saMkhejA paMkappabhAe hojjA; jAva ahavA ege rayaNa0, ege vAluya0, saMkhejjA ahesattamAe hojjaa| (8) ahavA ege ja rayaNa0, do vAluya0, saMkhejjA paMkappabhAe hojjaa| evaM eeNaM kameNaM tiyAsaMjogo caukkasaMjogo jAva sattagasaMjogo ya jahA dasaNhaM taheva bhaanniyvyo| pacchimo AlAvago sattasaMjogassa-ahavA saMkhejjA rayaNa0, saMkhejjA sakkara0, jAva saMkhejjA ahesattamAe hojjaa| 3337 / 26. [pra. ] bhagavan ! saMkhyAta nairayika jIva, nairayika-pravezanaka dvArA praveza karate hue kyA OM ratnaprabhA meM utpanna hote haiM ? ityAdi prshn| 3 [u. ] gAMgeya ! saMkhyAta nairayika ratnaprabhA meM hote haiM, yAvat athavA adhaHsaptama-pRthvI meM hote haiN| ma (ye asaMyogI 7 bhaMga hote haiN|) (ka) (1) athavA eka ratnaprabhA meM hotA hai aura saMkhyAta zarkarAprabhA meM hote haiM, (2-6) isI prakAra yAvat eka ratnaprabhA meM aura saMkhyAta adhaHsaptama-pRthvI meM hote haiN| (ye 6 bhaMga hue|) (kha) (1) athavA do ratnaprabhA meM aura saMkhyAta zarkarAprabhA meM hote haiM, (2-6) isI prakAra yAvat do ratnaprabhA meM aura saMkhyAta ke adhaHsaptama-pRthvI meM hote haiN| (ye bhI 6 bhaMga hue|) (ga) (1) athavA tIna ratnaprabhA meM aura saMkhyAta zarkarAprabhA meM hote haiN| isI prakAra isI krama se eka-eka nAraka kA saMcAra karanA caahie| yAvat dasa ratnaprabhA meM aura saMkhyAta zarkarAprabhA meM hote haiN| isa prakAra yAvat athavA dasa ratnaprabhA meM aura saMkhyAta U adhaHsaptama-pRthvI meM hote haiN| (gha) athavA saMkhyAta ratnaprabhA meM aura saMkhyAta zarkaraprabhA meM hote haiN| isa prakAra yAvat saMkhyAta ratnaprabhA meM aura saMkhyAta adhaHsaptama-pRthvI meM hote haiN| (ca) athavA eka zarkarAprabhA meM aura saMkhyAta bAlukAprabhA meM hote haiN| jisa prakAra ratnaprabhA-pRthvI kA zeSa naraka-pRthvIyoM ke 85555FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF navama zataka : battIsavA~ uddezaka (399) Ninth Shatak : Thirty Second Lesson 3555555555555555))))) ))))55555

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phaphaphaphaphaphapha Wan 5 ke sAtha saMyoga-kriyA usI prakAra zarkarAprabhA - pRthvI kA bhI Age kI sabhI naraka - pRthviyoM ke sAtha saMyoga karanA cAhie / isI prakAra eka-eka pRthvI kA Age kI naraka- - pRthviyoM ke sAtha saMyoga karanA cAhie; yAvat athavA saMkhyAta tamaH prabhA meM aura saMkhyAta adhaH saptama - pRthvI meM hote haiM / ( isa prakAra dvikasaMyogI bhaMgoM kI kula saMkhyA 231 huI / ) Wan 5 (1) (1) athavA eka ratnaprabhA meM, eka zarkarAprabhA meM aura saMkhyAta bAlukAprabhA meM hote haiN| athavA eka ratnaprabhA meM, eka zarkarAprabhA meM aura saMkhyAta paMkaprabhA meM hote haiN| isI prakAra yAvat eka ratnaprabhA meM, eka zarkarAprabhA meM aura saMkhyAta adhaH saptama - pRthvI meM hote haiM / (2) athavA eka ratnaprabhA meM, do zarkarAprabhA meM aura saMkhyAta bAlukAprabhA meM hote haiN| yAvat athavA eka ratnaprabhA meM, do zarkarAprabhA meM aura saMkhyAta adhaHsaptama - pRthvI meM hote haiM / (3) athavA eka ratnaprabhA meM, tIna zarkarAprabhA meM aura saMkhyAta bAlukAprabhA meM hote haiN| isa prakAra isI krama se eka-eka nAraka kA adhika saMcAra karanA caahie| ( 4 ) athavA eka ratnaprabhA meM, saMkhyAta zarkarAprabhA aura saMkhyAta bAlukAprabhA meM hote haiM / yAvat athavA eka ratnaprabhA meM, saMkhyAta bAlukAprabhA meM aura saMkhyAta adhaH saptama pRthvI meM hote haiM / (5) athavA do ratnaprabhA meM, saMkhyAta zarkarAprabhA meM aura saMkhyAta bAlukAprabhA meM hote haiN| yAvat athavA do ratnaprabhA meM, saMkhyAta zarkarAprabhA meM aura saMkhyAta adhaH saptama - pRthvI meM hote haiM / ( 6 ) athavA tIna ratnaprabhA meM, saMkhyAta zarkarAprabhA meM aura saMkhyAta bAlukAprabhA meM hote haiN| isa prakAra isa krama se ratnaprabhA eka-eka nairayika kA saMcAra karanA cAhie, yAvat athavA saMkhyAta ratnaprabhA meM, saMkhyAta zarkarAprabhA meM aura saMkhyAta bAlukAprabhA meM hote haiM / yAvat athavA saMkhyAta ratnaprabhA meM, saMkhyAta zarkarAprabhA meM aura phra saMkhyAta adhaH saptama - pRthvI meM hote haiM / (7) athavA eka ratnaprabhA meM, eka bAlukAprabhA meM aura saMkhyAta 5 paMkaprabhA meM hote haiM / yAvat athavA eka ratnaprabhA meM, eka bAlukAprabhA meM aura saMkhyAta adhaH saptama - pRthvI meM hote haiN| (8) athavA eka ratnaprabhA meM, do bAlukAprabhA meM aura saMkhyAta paMkaprabhA meM hote haiM / isI prakAra 5 isI krama se trikasaMyogI, catuSkasaMyogI, yAvat saptasaMyogI bhaMgoM kA kathana, dasa nairayika sambandhI bhaMgoM ke samAna karanA cAhie | antima bhaMga ( AlApaka) jo saptasaMyogI hai, yaha hai athavA saMkhyAta ratnaprabhA meM, saMkhyAta zarkarAprabhA meM yAvat saMkhyAta adhaH saptama pRthvI meM hote haiM / 3337 / Wan Wan pha (a) Or one in the first hell (Ratnaprabha Prithvi) and countable (sankhyat) in the second hell (Sharkaraprabha Prithvi) and so on up to... one in the first hell (Ratnaprabha Prithvi) and countable in the seventh hell (Adhah-saptam Prithvi ). ( 6 alternative combinations) (b) Or bhagavatI sUtra (3) Bhagavati Sutra (3) * * * * * phra (400) 26. [Q.] Bhante ! When countable (sankhyat ) jivas (souls ) enter the infernal realm do they get born in the first hell (Ratnaprabha Prithvi) or the second hell (Sharkaraprabha Prithvi) or... and so on up to... the 5 seventh hell (Adhah-saptam Prithvi)? Wan phra Wan [Ans.] Gangeya! All the countable jivas together get born either in the first hell (Ratnaprabha Prithvi) ... and so on up to... the seventh hell (Adhah-saptam Prithvi). Wan phaphaphaphaphaphaphaphaphaphaphaphaphapha y phra Wan Wan

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15555555555 i two in the first hell (Ratnaprabha Prithvi) and countable (sankhyat) in the second hell (Sharkaraprabha Prithvi) ... and so on up to... two in the first hell (Ratnaprabha Prithvi) and countable in the seventh hell (Adhah-saptam Prithvi). (6 alternative combinations) (c) Or three in the first hell (Ratnaprabha Prithvi) and countable (sankhyat) in the second hell (Sharkaraprabha Prithvi). In the same way the sequence should be extended by adding one infernal being to the preceding number... and so on up to... ten in the first hell (Ratnaprabha Prithvi) and countable (sankhyat) in the second hell. It should be further extended ... and so on up to... ten in the first hell (Ratnaprabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam Prithvi). (d) Or countable (sankhyat) in the first hell (Ratnaprabha Prithvi) and countable (sankhyat) in the second hell (Sharkaraprabha Prithvi). In the same way and so on up to... countable (sankhyat) in the first hell (Ratnaprabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam Prithvi). (e) Or one in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the third hell (Balukaprabha Prithvi). As first hell has been combined with following hells one by one, in the same way second hell should also be combined with following hells one by one. In the same way each hell should also be combined with following hells; and so on up to... Or countable in the sixth hell (Tamah-prabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam Prithvi). (This way the total number of alternative combinations for sets of two Wan becomes 231) Wan (1) Or one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the third hell (Balukaprabha Prithvi). Or one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the fourth hell (Pankaprabha Prithvi). In the same way... and so on up to... one in the first hell (Ratnaprabha Prithvi), one in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam Prithvi). (2) Or one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the third hell (Balukaprabha Prithvi). and so on up to... one in the first hell (Ratnaprabha Prithvi), two in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam Prithvi). (3) Or one in the first hell (Ratnaprabha Prithvi), three in the second navama zataka: battIsavA~ uddezaka Ninth Shatak: Thirty Second Lesson *** (401) 155555555555555555555555555555555 055555555555555555559 Wan Wan 45 Wan Wan 555 455 47

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05555555555555555555555555551 45 45 Wan Wan 4 hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the third hell (Balukaprabha Prithvi). In the same way one more infernal being should be added continuing the sequence. (4) Or one in the first hell (Ratnaprabha Prithvi), countable in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the ! third hell (Balukaprabha Prithvi). ... and so on up to... one in the first ! hell (Ratnaprabha Prithvi), countable in the second hell! (Sharkaraprabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam Prithvi). (5) Or two in the first hell (Ratnaprabha Prithvi), countable in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the third hell (Balukaprabha Prithvi). ... and so on up to... two in the first hell (Ratnaprabha Prithvi), countable in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam Prithvi). 4 (6) Or three in the first hell (Ratnaprabha Prithvi), countable in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the third hell (Balukaprabha Prithvi). In the same way one more infernal being should be added to the first hell continuing the sequence. ... and so on up to... Or countable in the first hell (Ratnaprabha Prithvi), countable in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the third hell (Balukaprabha Prithvi). ... and so on up to... Or three in the first hell (Ratnaprabha Prithvi), countable in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam Prithvi). ... y (7) Or one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and countable in the fourth hell (Pankaprabha y Prithvi). and so on up to... Or one in the first hell (Ratnaprabha Prithvi), one in the third hell (Balukaprabha Prithvi) and countable in the seventh hell (Adhah-saptam Prithvi). (8) Or one in the first hell (Ratnaprabha Prithvi), two in the third hell (Balukaprabha Prithvi) and countable in the fourth hell (Pankaprabha Prithvi). 4 4 (402) Y 4 In the same way, in this sequence, alternative combinations related to sets of three, four, ... and so on up to... seven should be stated following the pattern of ten infernal beings. The last alternative combination, which is related to sets of seven is-Or countable in the first hell 4 5 bhagavatI sUtra (3) 5 557 -----965 n 55 T 0555555555555555555555555555@ Bhagavati Sutra (3) Wan 45

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)))))))555555558 ICIPIE LIPI IFIFIPIP 1955555555) ))))))) )) )))))) i (Ratnaprabha Prithvi), countable in the second hell (Sharkaraprabha Prithvi) and countable (sankhyat) in the seventh hell (Adhah-saptam i Prithvi). (3337) vivecana : saMkhyAta kA svarUpa-Agamika yahA~ gyAraha se lekara zIrSaprahelikA taka kI saMkhyA ko saMkhyAta kahA gayA hai| asaMyogI 7 bhaMga, dvikasaMyogI 231 bhaMga, trikasaMyogI 735 bhaMga, catuHsaMyogI 1085 bhaMga, paMcasaMyogI 861 bhaMga, SaTsaMyogI 357 bhaMga, saptasaMyogI 61 bhaMga pUrvokta rIti se samajhane caahie| isa prakAra saMkhyAta nairayika jIvoM AzrayI 7 + 231 + 735 + 1085 + 861 + 357 + 61 = 3337 kula bhaMga hote haiN| (bhagavatI. vivecanayukta [paM. ghevaracandajI], bhA. 4, pR. 1660-1661) Elaboration--Sankhyat-It is the general term covering all numbers from starting from eleven to Sheershaprahelika (10257). i The total number of alternative combinations related to countable i infernal beings are--7 options for no alternative combination of seven, 231 options for alternative combination of 2, 735 options for alternative combination of 3, 1085 options for alternative combination of 4, 861 options for alternative combination of 5, 357 options for alternative combination of 6 and 61 options for the combination of 7, making a total 3 of 7+231+735+1085+861+357+61 = 3337 options related to countable i infernal beings. (Bhagavati Sutra with elaboration by Pt. Ghevar Chand iji, part-4, pp. 1660-1661) asaMkhyAta nairayikoM ke pravezanaka bhaMga ALTERNATIVES FOR INNUMERABLE INFERNAL BEING 27. [pra. ] asaMkhejjA bhaMte ! neraiyA neraiyapavesaNaeNaM0 ? pucchaa| _[u. ] gaMgeyA ! rayaNappabhAe vA hojjA jAva ahesattamAe vA hojjA 7 / i ahavA ege rayaNa0, asaMkhejjA sakkarappabhAe hojjaa| evaM duyAsaMjogo jAva sattagasaMjogo ya jahA saMkhejjANaM bhaNio tahA asaMkhejjANa vi bhANiyavbo, navaraM asaMkhejjAo abbhahio bhANiyavyo, sesaM taM / ceva jAva sattagasaMjogassa pacchimo AlAvago-ahavA asaMkhejjA rayaNa0 asaMkhejjA sakkara0 jAva asaMkhejjA ahesattamAe hojjaa| 27. [pra. ] bhagavan ! asaMkhyAta nairayika, nairayika-pravezanaka dvArA praveza karate haiM ? ityAdi prshn| __ [u. ] gAMgeya ! ve ratnaprabhA meM hote haiM, athavA yAvat adhaHsaptama-pRthvI meM hote haiM, athavA eka ratnaprabhA meM aura asaMkhyAta zarkarAprabhA meM hote haiN| ____ jisa prakAra saMkhyAta nairayikoM ke dvikasaMyogI yAvat saptasaMyogI bhaMga kahe, usI prakAra asaMkhyAta ke ma bhI kahanA caahie| parantu itanA vizeSa hai ki yahA~ 'asaMkhyAta' yaha pada kahanA caahie| (arthAt bArahavA~ asaMkhyAta pada kahanA caahie|) zeSa sabhI pUrvokta prakAra se jAnanA caahie| yAvat antima AlApaka yaha hai -athavA asaMkhyAta ratnaprabhA meM, asaMkhyAta zarkarAprabhA meM yAvat asaMkhyAta adhaHsaptama-pRthvI meM hote haiN| ke navama zataka : battIsavA~ uddezaka (403) Ninth Shatak: Thirty Second Lesson )) Wan ))))))))))))))))))) 15Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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457 455 456 4545454545454545454545454545454545 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$%%%%%%%%%%%%%%! 27. (Q.) Bhante ! When innumerable (asankhyat) jivas (souls) enter the infernal realm do they get born in the first hell (Ratnaprabha 15 Prithvi) or the second hell (Sharkaraprabha Prithvi) or ... and so on up! to... the seventh hell (Adhah-saptam Prithvi)? (Ans.] Gangeya ! All the innumerable (asankhyat) jivas together get 4 born either in the first hell (Ratnaprabha Prithvi) ... and so on up to... $ the seventh hell (Adhah-saptam Prithvi). Or one in the first hell (Ratnaprabha Prithvi) and innumerable (asankhyat) in the second hell (Sharkaraprabha Prithvi). As alternative combinations for sets of two to seven have been stated with regard to countable infernal beings, in the same way they should be stated for innumerable (asankhyat) infernal beings. The only difference is that replace the term countable with innumerable (In other words the twelfth sequence is for innumerable infernal beings.) All the rest follows 4 the aforesaid pattern. ... and so on up to... the last alternative y combination is-Or innumerable in the first hell (Ratnaprabha Prithvi), y innumerable in the second hell (Sharkaraprabha Prithvi) and 9 innumerable (asankhyat) in the seventh hell (Adhah-saptam Prithvi). vivecana : asaMkhyAta pada ke ekasaMyogI bhaMga-sAta hote haiN| dvikasaMyogI se saptasaMyogI taka bhaMga-asaMkhyAta pada ke 5 OM dvikasaMyogI 252, trikasaMyogI 805, catuSkasaMyogI 1190, paMcasaMyogI 945, SaTsaMyogI 392 evaM saptasaMyogI 67 bhaMga hote haiN| isa prakAra asaMkhyAta nairayikoM ke nairayika-pravezanaka ke kula milAkara 3658 bhaMga hote haiN| Elaboration The total number of alternative combinations related to innumerable infernal beings are-7 options for no alternative combination of seven, 252 options for alternative combination of 2, 805 options for alternative combination of 3, 1190 options for alternative combination of 4, 945 options for alternative combination of 5, 392 options for alternative combination of 6 and 67 options for the combination of 7, making a total of 3658 options related to innumerable infernal beings. France Frefere-saNTA 467991 ALTERNATIVES FOR MAXIMUM NUMBER OF INFERNAL BEING 26.[1.] 34T sia ! #21541 te falendario ? yaani [J. ] siten! He fa ara paypatang Toll (ka) ahavA rayaNappabhAe ya sakkarappabhAe ya hojjaa| ahavA rayaNappabhAe ya vAluyappabhAe ya hojjA, jAva ahavA rayaNappabhAe ya ahesattamAe ya hojjaa| 454 455 456 1211111111111111 1 1 1 1 1 h hhhhhhh 455 456 457 455 456 454545454545454545454 455 456 455 456 455 456 457 E (3) (404) Bhagavati Sutra (3) 41414141414141414141414141414141414141414141414141414141414141414141

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%%% %%%%%% %%% (kha) ahavA rayaNappabhAe ya sakkarappabhAe ya vAluyappabhAe ya hojjaa| evaM jAva ahavA rayaNa, sakkarappabhAe ya ahesattamAe ya hojjA 5 / ahavA rayaNa0, vAluya0, paMkappabhAe ya hojjA; jAva ahavA, rayaNa0, vAluya0, ahesattamAe ya hojjA 4 / ahavA rayaNa0, paMkappabhAe ya, dhUmAe ya hojjaa| evaM rayaNappabhaM amuyaMtesu jahA tiNhaM tiyAsaMjogo bhaNio tahA bhANiyavvaM jAva ahavA rayaNa0, tamAe ya, ahesattamAe ya hojjA 15 / (ga) ahavA rayaNappabhAe, sakkarappabhAe, vAluya0, paMkappabhAe ya hojjaa| ahavA rayaNappabhAe, sakkarappabhAe, vAluya0, dhUmappabhAe ya hojjA; jAva ahavA rayaNappabhAe, sakkarappabhAe, vAluya0, ahesattamAe ya hojjA 4 / ahavA rayaNa0, sakkara0, paMka0, dhUmappabhAe ya hojaa| evaM rayaNappabhaM amuyaMtesu jahA cauNhaM caukkasaMjogo tahA bhANiyabaM jAva ahavA rayaNa0, dhUma0, tamAe, ahesattamAe hojjA 20 / (gha) ahavA rayaNa0, sakkara0, vAluya0, paMka0, dhUmappabhAe ya hojjA 1 / ahavA rayaNappabhAe jAva paMka0, tamAe ya hojjA 2 / ahavA rayaNa0 jAva paMka0, ahesattamAe ya hojjA 3 / ahavA rayaNa, sakkara0, vAluya0, dhUma0, tamAe ya hojjA 4 / evaM rayaNappabhaM amuyaMtesu jahA paMcaNhaM paMcakasaMjogo tahA bhANiyabvaM jAva ahavA rayaNa0, paMkappabhA, jAva ahesamAe hojjA 15 / (ca) ahavA rayaNa0, sakkara0, jAva dhUmappabhAe, tamAe ya hojjA 1 / ahavA rayaNa0, jAva dhUma0, ahesattamAe ya hojjA 2 / ahavA rayaNa0, sakkara0, jAva paMka0, tamAe ya, ahesattamAe ya hojjA 3 / ahavA rayaNa0, sakkara0, vAluya0, dhUmappabhAe, tamAe, ahesattamAe hojjA 4 / ahavA rayaNa0, sakkara0, paMka0 jAva ahesattamAe ya hojjA 5 / ahavA rayaNa0, vAluya0, jAva ahesattamAe hojjA 6 / (cha) ahavA rayaNappabhAe ya, sakkara0, jAva ahesattamAe hojjA 1 / 28. [pra. ] bhagavan ! nairayika jIva nairayika-pravezanaka dvArA praveza karate hue utkRSTa pada meM kyA ratnaprabhA meM utpanna hote haiM ? ityAdi prshn| [u. ] gAMgeya ! utkRSTa pada meM sabhI nairayika ratnaprabhA meM hote haiN| (ka) (dvikasaMyogI 6 bhaMga-) (1) athavA ratnaprabhA aura zarkarAprabhA meM hote haiN| (2) athavA ratnaprabhA aura bAlukAprabhA meM hote haiN| isa prakAra yAvat (3-6) ratnaprabhA aura adhaHsaptama-pRthvI meM hote haiN| (kha) (trikasaMyogI 15 bhaMga-) (1) athavA ratnaprabhA, zarkarAprabhA aura bAlukAprabhA meM hote haiN| isake prakAra yAvat (2-5) ratnaprabhA, zarkarAprabhA aura adhaHsaptama-pRthvI meM hote haiN| (6) athavA ratnaprabhA, bAlukAprabhA aura paMkaprabhA meM hote haiN| yAvat (7-9) athavA ratnaprabhA, bAlukAprabhA aura adhaH saptama-pRthvI meM hote haiN| (10) athavA ratnaprabhA, paMkaprabhA aura dhUmaprabhA meM hote haiN| jisa prakAra ratnaprabhA ko na chor3ate hue tIna nairayika jIvoM ke trikasaMyogI bhaMga kahe haiM, usI prakAra yahA~ bhI kahanA caahie| yAvat (15) athavA ratnaprabhA, tamaHprabhA aura adhaHsaptama-pRthvI meM hote haiN| % . - . %%%% - . - . - . - . - . %%%%%% - . - .. %%%%% %%%%%% navama zataka : battIsavA~ uddezaka (405) Ninth Shatak : Thirty Second Lesson 1Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui Nan Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui Nan Nan Tu

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ka ) ) )) ) )) )) ) ))) )) ) ) ) )) ) ja (ga) (catuHsaMyogI 20 bhaMga-) (1) athavA ratnaprabhA, zarkarAprabhA, bAlukAprabhA aura paMkaprabhA meM hote haiN| (2) athavA ratnaprabhA, zarkarAprabhA, bAlukAprabhA aura dhUmaprabhA meM hote haiN| yAvat (4) athavA OM ratnaprabhA, zarkarAprabhA, bAlukAprabhA aura adhaHsaptama-pRthvI meM hote haiN| (5) athavA ratnaprabhA, zarkarAprabhA, ke paMkaprabhA aura dhUmaprabhA meM hote haiN| ratnaprabhA ko na chor3ate hue jisa prakAra cAra nairayika jIvoM ke catuH saMyogI bhaMga kahe haiM, usI prakAra yahA~ bhI kahanA caahie| yAvat (20) athavA ratnaprabhA, dhUmaprabhA, tamaH prabhA aura adhaHsaptama-pRthvI meM hote haiN| (gha) (paMcasaMyogI 15 bhaMga-) (1) athavA ratnaprabhA, zarkarAprabhA, bAlukAprabhA, paMkaprabhA aura dhUmaprabhA meM hote haiN| (2) athavA ratnaprabhA, zarkarAprabhA, bAlukAprabhA, paMkaprabhA aura tamaHprabhA meM hote haiN| (3) athavA ratnaprabhA, zarkarAprabhA, bAlukAprabhA, paMkaprabhA aura adhaHsaptama-pRthvI meM hote haiN| (4) athavA ratnaprabhA, zarkarAprabhA, bAlukAprabhA, dhUmaprabhA aura tamaHprabhA meM hote haiN| ratnaprabhA ko na chor3ate hue jisa prakAra 5 nairayika jIvoM ke paMcasaMyogI bhaMga kahe haiM, usI prakAra yahA~ bhI kahanA caahie| athavA yAvat // (15) ratnaprabhA, paMkaprabhA yAvat adhaHsaptama-pRthvI meM hote haiN| (ca) (SaTsaMyogI 6 bhaMga-) (1) athavA ratnaprabhA, zarkarAprabhA yAvat dhUmaprabhA aura tamaHprabhA meM hote fa haiN| (2) athavA ratnaprabhA, zarkarAprabhA yAvat dhUmaprabhA aura adhaHsaptama-pRthvI meM hote haiN| (3) athavA ratnaprabhA, zarkarAprabhA yAvat paMkaprabhA, tamaHprabhA aura adhaHsaptama-pRthvI meM hote haiN| (4) athavA ratnaprabhA, zarkarAprabhA, bAlukAprabhA, dhUmaprabhA, tamaHprabhA aura adhaHsaptama-pRthvI meM hote haiN| (5) athavA ratnaprabhA, 5 zarkarAprabhA, paMkaprabhA, yAvat adhaHsaptama-pRthvI meM hote haiN| (6) athavA ratnaprabhA, bAlukAprabhA yAvat - adhaHsaptama-pRthvI meM hote haiN| (cha) (saptasaMyogI eka bhaMga-) (1) athavA ratnaprabhA, zarkarAprabhA, bAlukAprabhA, yAvat adhaH saptama-pRthvI meM hote haiN| isa prakAra utkRSTa pada ke sabhI milakara cauMsaTha (6 + 15 + 20 + 15 + 6 OM + 1 = 64 bhaMga hote haiN| 28. [Q.] Bhante ! When maximum (utkrisht) number of jivas (souls) enter the infernal realm do they get born in the first hell (Ratnaprabha Prithvi) or the second hell (Sharkaraprabha Prithvi) or ... and so on up ___to... the seventh hell (Adhah-saptam Prithvi)? (a.] Gangeya ! Either all maximum (utkrisht) number of jivas get born in the first hell. (a) 6 alternative combinations for sets of two-Or (1) in the first 45 ____hell (Ratnaprabha Prithvi) and the second hell (Sharkaraprabha ___Prithvi). Or (2) in the first hell (Ratnaprabha Prithvi) and the third hell (Balukaprabha Prithvi). ... and so on up to... (3-6) in the first hell (Ratnaprabha Prithvi) and the seventh hell (Adhah-saptam Prithvi). (b) 15 alternative combinations for sets of three-Or (1) in the $i first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha nAgA1119955555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting . | bhagavatI sUtra (3) (406) Bhagavati Sutra (3) B 555555555555555555555555555555555

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555555555555555555555555555550 tttttttttttt 25555555 Wan Wan Prithvi) and the third hell (Balukaprabha Prithvi). In the same way. and so on up to... Or (2-5) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi) and the seventh hell (Adhahsaptam Prithvi). Or (6) in the first hell (Ratnaprabha Prithvi), the third 45 hell (Balukaprabha Prithvi), and the fourth hell (Pankaprabha Prithvi). 5 and so on up to... (7-9) in the first hell (Ratnaprabha Prithvi), the third hell (Balukaprabha Prithvi), and the seventh hell (Adhah-saptam Prithvi). Or (10) in the first hell (Ratnaprabha Prithvi), the fourth hell (Pankaprabha Prithvi) and the fifth hell (Dhoom-prabha Prithvi). As alternative combinations for sets of three has been stated for three Wan infernal beings, in the same should be repeated here without leaving the first hell... and so on up to... Or in the first hell (Ratnaprabha Prithvi), the sixth hell (Tamah-prabha Prithvi) and the seventh hell (Adhahsaptam Prithvi). Wan 455 (c) 20 alternative combinations for sets of four-Or (1) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the third hell (Balukaprabha Prithvi), and the fourth hell (Pankaprabha Prithvi). Or (2) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the third hell (Balukaprabha Wan Prithvi), and the fifth hell (Dhoom-prabha Prithvi). ... and so on up to... 45 F Or (3-4) in the first hell (Ratnaprabha Prithvi), the second hell F (Sharkaraprabha Prithvi), the third hell (Balukaprabha Prithvi), and the seventh hell (Adhah-saptam Prithvi). Or (5) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the fourth hell (Pankaprabha Prithvi), and the fifth hell (Dhoom-prabha Prithvi). As alternative combinations for sets of four has been stated for four infernal beings, in the same should be repeated here without leaving the first hell... and so on up to... Or (20) in the first hell (Ratnaprabha Prithvi), the fifth hell (Dhoom-prabha Prithvi), the sixth hell (Tamah-prabha Prithvi) and the seventh hell (Adhah-saptam 45 Prithvi). 45 45 (d) 15 alternative combinations for sets of five-Or (1) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the third hell (Balukaprabha Prithvi), the fourth hell (Pankaprabha Prithvi), and the fifth hell (Dhoom-prabha Prithvi). Or (2) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the third hell (Balukaprabha Prithvi), the fourth hell (Pankaprabha Prithvi), and the sixth hell (Tamah-prabha Prithvi). Or (3) navama zataka : battIsavA~ uddezaka Ninth Shatak: Thirty Second Lesson (407) 55555555555 Wan 477 Wan Wan F Wan 45 55

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Yin Wei Shen Wei 55% 55555555555555555555555$ 5$$$ $$$$$ 4 in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the third hell (Balukaprabha Prithvi), the fourth hell (Pankaprabha Prithvi), and the seventh hell (Adhah-saptam Prithvi). Or (4) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the third hell (Balukaprabha Prithvi), the fifth hell (Dhoom-prabha Prithvi), and the sixth hell (Tamah-prabha 4 Prithvi). As alternative combinations for sets of five has been stated for $ five infernal beings, the same should be repeated here without leaving the first hell ... and so on up to... Or (15) in the first hell (Ratnaprabha Prithvi), the fourth hell (Pankaprabha Prithvi) ... and so on up to... the seventh hell (Adhah-saptam Prithvi). (e) 6 alternative combinations for sets of six-Or (1) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the third hell (Balukaprabha Prithvi), the fourth hell (Pankaprabha Prithvi), the fifth hell (Dhoom-prabha Prithvi) and the sixth hell (Tamah-prabha Prithvi). Or (2) in the first hell (Ratnaprabha Prithvi), ... Si and so on up to... the fifth hell (Dhoom-prabha Prithvi) and the seventh y hell (Adhah-saptam Prithvi). Or (3) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), ... and so on up to... the fourth hell (Pankaprabha Prithvi), the sixth hell (Tamah-prabha Prithvi) and the seventh hell (Adhah-saptam Prithvi). Or (4) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the third hell (Balukaprabha Prithvi), the fifth hell (Dhoom-prabha Prithvi), the sixth hell (Tamah-prabha Prithvi) and the seventh hell (Adhah-saptam Prithvi). Or (5) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), the fourth hell (Pankaprabha Prithvi) ... and so on up to... the seventh hell (Adhah-saptam Prithvi). Or (6) in the first hell (Ratnaprabha Prithvi), the third hell (Balukaprabha Si Prithvi) ... and so on up to... the seventh hell (Adhah-saptam Prithvi). 15. (f) 1 alternative combination for set of seven-Or (1) in the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), 46 the third hell (Balukaprabha Prithvi), ... and so on up to... the seventh hell (Adhah-saptam Prithvi). OM vivecana : utkRSTa pada meM nairayika-pravezanaka bhaMga-utkRSTa pada meM sabhI nairayika ratnaprabhA meM hote haiN| isalie Wan ratnaprabhA kA pratyeka bhaMga ke sAtha saMyoga hotA hai| Pachurit & Hi-9-2, 9-3, 9-8, 9-4, 9-EUR, 9-6 t & amor e formimit 94 21mm 9-2-3, 9-2-8, 9-2-4, 9-9-&, 9-2-9, 9-3-8, 9-3-4, 9-3-&, 9-3-, 9-8-4. perit E (3) (408) Bhagavati Sutra (3) 461414141414141414141414141414141414141414141414141414141414141

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Guo Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan Nan Nan Yin )))) 1-4-6, 1-4-7, 1-5-6, 1-5-7 aura 1-6-7 / catuSkasaMyogI 20 bhaMga-1-2-3-4, 1-2-3-5, 1-2-3-6, 1-2-3-7, 1-2-4-5, 1-2-4-6, 1-2-4-7, 1-2-5-6, 1-2-5-7, 1-2-6-7, 1-3-4-5, 1-3-4-6, 1-3-4-7, 1-3-5-6, 1-3-5-7, 1-3-6-7, 1-4-5-6, 1-4-5-7, 1-4-6-7 aura 1-5-6-7 / paMcasaMyogI 15 bhaMga-1-2-3-4-5, 1-2-3-4-6, 1-2-3-4-7, 1-2-3-5-6, 1-2-3-5-7, 1-2-3-6-7, 1-2-4-5-6, 1-2-4-5-7, 1-2-4-6-7, 1-2-5-6-7, 1-3-4-5-6, 1-3-4-5-7, 1-3-4-6-7, 1-3-5-6-7 aura 1-4-5-6-7 / SaTsaM yogI 6 bhaMga-1-2-3-4-5-6, 1-2-3-4-5-7, // 1-2-3-4-6-7, 1-2-3-5-6-7, 1-2-4-5-6-7 aura 1-3-4-5-6-7 / saptasaMyogI 1 bhaMga 1-2-3-4-5-6-7 / (bhagavatI, vivecana, [paM. ghevaracanda jI], bhA. 4, pR. 1666) 4 Elaboration-Alternatives for maximum number of infernal 1 beings - When talking of maximum numbers the first hell is always Si inclusive. Thus every set of alternative combinations essentially has the first hell. The details are - _____6 alternatives for alternative combination of 2 - 1-2, 1-3, 1-4, 1-5, 1-6, Wan 1-7. 15 alternatives for alternative combination of 3 - 1-2-3, 1-2-4, 1-2-5, + 1-2-6, 1-2-7, 1-3-4, 1-3-5, 1-3-6, 1-3-7, 1-4-5, 1-4-6, 1-4-7, 1-5-6, 1-5-7, and 1-6-7. 20 alternatives for alternative combination of 4 - 1-2-3-4, 1-2-3-5, 1-2-3-6, 1-2-3-7, 1-2-4-5, 1-2-4-6, 1-2-4-7, 1-2-5-6, 1-2-5-7, 1-2-6-7, 1-3-44 5, 1-3-4-6, 1-3-4-7, 1-3-5-6, 1-3-5-7, 1-3-6-7, 1-4-5-6, 1-4-5-7, 1-4-6-7, and Wan 1-5-6-7. 15 alternatives for alternative combination of 5-1-2-3-4-5, 1-2- 3-4-6, 1-2-3-4-7, 1-2-3-5-6, 1-2-3-5-7, 1-2-3-6-7, 1-2-4-5-6, 1-2-4-5-7, 1-2-46-7, 1-2-5-6-7, 1-3-4-5-6, 1-3-4-5-7, 1-3-4-6-7, 1-3-5-6-7, and 1-4-5-6-7.6 alternatives for alternative combination of 6-1-2-3-4-5-6, 1-2-3-4-5-7, 12-3-4-6-7, 1-2-3-5-6-7, 1-2-4-5-6-7, and 1-3-4-5-6-7. 1 alternative for the combination of 7 - 1-2-3-4-5-6-7. (Bhagavati Sutra with elaboration by Pt. Ghevar Chand ji, part-4, pp. 1666) nairayika pravezanakoM kA alpabahutva COMPARATIVE NUMBERS OF INFERNAL ENTRIES 29. [pra.] eyassa NaM bhaMte ! rayaNappabhApuDhavineraiyapavesaNagassa sakkarappabhApuDhavi0 jAva OM ahesattamApuDhavineraiyapavesaNagassa ya kayare kayarehito appA vA? bahuyA vA? tullA vA? visesAhie vA? / [u. ] gaMgeyA ! savvatthove ahesattamApuDhavineraiyapavesaNae, tamApuDhavineraiyapavesaNae asaMkhejjaguNe, ma evaM paDilomagaM jAva rayaNappabhApuDhavineraiyapavesaNae asNkhejjgunne| OM 29. [pra.] bhagavan ! ratnaprabhA-pRthvI ke nairayika-pravezanaka, zarkarAprabhA-pRthvI ke nairayika-pravezanaka, yAvat adhaHsaptama-pRthvI ke nairayika-pravezanaka haiM, inameM se kauna pravezanaka, kisa OM pravezanaka se alpa, bahuta, tulya yA vizeSAdhika haiM ? . navama zataka : battIsavA~ uddezaka (409) Ninth Shatak : Thirty Second Lesson 8555555555555555555555555 E 9 Ri Li %%%%%%%%%%%%%%%%%%%%%%%%%%%%$555555555555555 85555555555555555555555555)

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2559555555595555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 952 ********************************** Wan 5 [ u. ] gAMgeya ! sabase alpa adhaH saptama - pRthvI ke nairayika- pravezanaka haiM, unase tamaH prabhA - pRthvI 5 nairayika- pravezanaka asaMkhyAtaguNa haiN| isa prakAra ulTe krama se, yAvat ratnaprabhA - pRthvI nairayika- pravezanaka asaMkhyAtaguNa haiN| Wan [Ans.] Gangeya ! Minimum are entries (praveshanak) into the 5 seventh hell (Adhah-saptam Prithvi), innumerable times more than these are those into the sixth hell (Tamah-prabha Prithvi) ... and so on up to... (descending order) the first hell (Ratnaprabha Prithvi). 5 tiryaJcayonika- pravezanaka prakAra aura bhaMga Wan 29. [Q.] Bhante ! Of the (aforesaid ) entries (praveshanak) into the first hell (Ratnaprabha Prithvi), the second hell (Sharkaraprabha Prithvi), pha and so on up to... the seventh hell (Adhah-saptam Prithvi), which of the 5 entries are comparatively less, more, equal and much more? Wan phra TIRYANCH-YONIK-PRAVESHANAK-TYPES AND ALTERNATIVES 30. [Q.] Bhante ! How many types of Tiryanch-yonik-praveshanak pha ( entrance into animal genus) are there ? 30. [ pra. ] bhagavan ! tiryaJcayonika - pravezanaka kitane prakAra kA kahA gayA hai ? Wan [ u. ] gAMgeya ! vaha pA~ca prakAra kA kahA gayA hai / yathA - ekendriya tiryaJcayonika - pravezanaka yAvat 5 paMcendriya tiryaJcayonika- pravezanaka / Wan 30. [ pra. ] tirikkhajoNiyapavesaNae NaM bhaMte ! kativihe paNNatte ? [u.] gaMgeyA ! paMcavihe paNNatte, taM jahA - egiMdiyatirikkhajoNiyapavesaNae jAva 5 paMceMdiyatirikkhajoNiyapavesaNae / Wan 31. [ pra. ] ege bhaMte ! tirikkhajoNie tirikkhajoNiyapavesaNaeNaM pavisamANe kiM egidie 5 hojjA jAva paMciMdiesu hojjA ? Wan [Ans.] Gangeya ! Tiryanch-yonik-praveshanak ( entrance into animal f genus) are said to be of five types Ekendriya Tiryanch-yonik- pha praveshanak (entrance into the one-sensed animal genus), ... and so on up to... Panchendriya Tiryanch-yonik-praveshanak ( entrance into the five-sensed animal genus). Wan [u. ] gaMgeyA ! egiMdiesu vA hojjA jAva paMciMdiesu vA hojjA / 31 . [ pra. ] bhagavan ! eka tiryaJcayonika jIva, tiryaJcayonika - pravezanaka dvArA praveza karatA huA kyA ekendriya jIvoM meM utpanna hotA hai athavA yAvat paMcendriya jIvoM meM utpanna hotA hai ? [u.] gAMgeya ! eka tiryaJcayonika jIva, ekendriya meM hotA hai, athavA yAvat paMcendriyoM meM utpanna hotA hai| Wan Wan bhagavatI sUtra ( 3 ) (410) Wan Wan Wan Wan Bhagavati Sutra (3) - 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 5552 5 phra 5 Wan Wan Wan 5 Wan

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hhhhhhhhhhTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting fi 31. (Q.) Bhante ! When one jiva (soul) enters the animal genus does he take birth among the one-sensed beings or ... and so on up to... the si five-sensed beings? (Ans.) Gangeya ! It either gets born among the one-sensed beings or ... and so on up to... the five-sensed beings. 32. [pra. ] do bhaMte ! tirikkhajoNiyA0 ? pucchaa| [u. ] gaMgeyA ! egidiesu vA hojjA jAva paMciMdiesu vA hojjA 5 / ahavA ege egidiesu hojjA ege beiMdiesu hojjaa| evaM jahA neraiyapavesaNae tahA tirikkhajoNiyapavesaNae vi bhANiyavve jAva ma asNkhejjaa| 32. [pra. ] bhagavan ! do tiryaJcayonika jIva, tiryaJcayonika-pravezanaka dvArA praveza karate hue kyA ekendriyoM meM utpanna hote haiM ? ityAdi prshn| ma [u. ] gAMgeya ! ekendriyoM meM hote haiM, athavA yAvat paMcendriyoM meM hote haiN| athavA eka ekendriya meM hai aura eka dvIndriya meM hotA hai| jisa prakAra nairayika jIvoM ke viSaya meM kahA, usI prakAra ma tiryaJcayonika-pravezanaka ke viSaya meM bhI kahanA caahie| yAvat asaMkhya tiryaJcayonika-pravezanaka taka ke kahanA caahie| 32. (Q.) Bhante ! When two jivas (souls) enter the animal genus do 451 __they take birth among one-sensed beings or ... and so on up to... five-5 sensed beings ? (and other questions) (Ans.] Gangeya ! They both get born either among one-sensed beings or ... and so on up to... five-sensed beings. Or one is born among onesensed beings and the other among two-sensed beings. As has been stated with regard to entrance among infernal beings, the same should be repeated for the entrance among animals. ... and so on up to... entrance for innumerable animals (asankhyat tiryanch-yonik praveshanak). Wan utkRSTa tiryaJcayonika-pravezanaka prarUpaNA ALTERNATIVES FOR MAXIMUIA NUMBER OF ANIMALS 33. [pra. ] ukkosA bhaMte ! tirikkhajoNiyA0 pucchaa| [u. ] gaMgeyA ! sabe vi tAva egidiesu vA hojjaa| ahavA egidiesu vA beiMdiesu vA hojjaa| evaM OM jahA neratiyA cAriyA tahA tirikkhajoNiyA vi caareyvvaa| egiMdiyA amuyaMtesu duyAsaMjogo tiyAsaMjogo ke ma caukkasaMjogo paMcasaMjogo uvaujjiUNa bhANiyavyo jAva ahavA egidiesu vA beiMdiya jAva paMciMdiesu vA 5 hojjaa| $5555555555555555555555555555 navama zataka : battIsavA~ uddezaka (411) Ninth Shatak : Thirty Second Lesson

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niklllkkmimimimimimimimimimimimimimimimimimimimimimimimimimimimimillli phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan 3 3 . [ pra. ] bhagavan ! utkRSTa tiryaJcayonika- pravezanaka ke viSaya meM pRcchaa| Wan [ u. ] gAMgeya ! ye sabhI ekendriyoM meM hote haiN| athavA ekendriya aura dvIndriyoM meM hote haiN| jisa prakAra nairayika jIvoM meM saMcAra kiyA gayA hai, usI prakAra tiryaJcayonika- pravezanaka ke viSaya meM bhI saMcAra karanA cAhie / ekendriya jIvoM ko na chor3ate hue dvikasaMyogI, trikasaMyogI, catuHsaMyogI aura paMcasaMyogI bhaMga upayogapUrvaka kahane cAhie; yAvat athavA ekendriya jIvoM meM, dvIndriyoM meM, yAvat paMcendriyoM meM hote haiM / Wan 33. [Q.] Bhante ! Now the same question about entrance of maximum 5 number (utkrisht) of animals ? stated 5 Wan [a] Gangeya ! Either all maximum ( utkrisht) number of jivas get 5 born among one-sensed beings. Or among one-sensed and two-sensed 5 beings. As has been stated with regard to entrance among infernal beings, the same should be repeated for the entrance among animals. and so on up to ... entrance for innumerable animals (asankhyat tiryanch- 5 yonik praveshanak). Essentially including one-sensed beings, alternative combinations of sets of two, three, four and five should be carefully and so on up to... Or among one-sensed beings, two-sensed 5 beings ... and so on up to... five-sensed beings. ekendriyAdi tiryaJca - pravezanakoM kA alpabahutva COMPARATIVE NUMBERS OF ANIMALS 34. [ pra.] bhagavan ! ekendriya tiryaJcayonika- pravezanaka se lekara yAvat 5 paMcendriya - tiryaJcayonika- pravezanaka taka meM se kauna kisase alpa, bahuta, tulya athavA vizeSAdhika hai ? 34. [pra. ] eyassa NaM bhaMte ! egiMdiyatirikkhajoNiyapavesaNagassa paMciMdiyatirikkhajoNiyapavesaNayassa ya kayare kayarehiMto appA vA? bahuyA vA? tullA vA ? visesAhie vA ? [u.] gaMgeyA ! savvatthove paMciMdiyatirikkhajoNiyapavesaNae, cAuridiyatirikkhajoNiyapa0 visesAhie, teiMdiya0 visesAhie, beiMdiya0 visesAhie, egiMdiyatirikkha0 visesaahie| Wan [u.] gAMgeya ! sabase thor3e paMcendriya - tiryaJcayonika- pravezanaka haiM, unase caturindriya-5 tiryaJcayonika- pravezanaka vizeSAdhika haiM, unase trIndriya - tiryaJcayonika- pravezanaka vizeSAdhika haiM, unase dvIndriya - tiryaJcayonika- pravezanaka vizeSAdhika haiM aura unase ekendriya tiryaJcayonikapravezanaka vizeSAdhika haiN| Wan 29. [Q.] Bhante! Of the (aforesaid) entries among one-sensed beings (Ekendriya Tiryanch-yonik-praveshanak) ... and so on up to... five-sensed beings (Panchendriya Tiryanch-yonik-praveshanak), which of the entries are comparatively less, more, equal and much more? bhagavatI sUtra (3) (412) Sheng Wan jAva pha phra Bhagavati Sutra (3) 5 Wan phra pha Wan phra Wan 5 cu Wan pha *********************************tmilllinnn 5 Wan

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2 5 5 5 5 5 555555559 2 95 95 95 5 55 55955 5955 5955 5 55 555 5 595555 5 5 5 5 5 5 55 55 5 55595555 55 952 phra phra Wan phuM Wan Wan Wan Wan Wan Wan Wan [Ans.] Gangeya ! Minimum are entries (praveshanak) among five- phra sensed beings. Much more than these are among four-sensed beings. Much more than these are among three-sensed beings. Much more than these are among two-sensed beings. Much more than these are among one-sensed beings. 555555555 5 manuSya-pravezanaka prakAra aura bhaMga MANUSHYA-PRAVESHANAK TYPES AND ALTERNATIVES 35. [ pra. ] maNussapavesaNae NaM bhaMte ! kativihe pannatte ? [u. ] gaMgeyA ! duvihe paNNatte, taM jahA sammucchimamaNussapavesaNae, gabbhavakkaMtiyamaNussapavesaNae ya / 35. [ pra. ] bhagavan ! manuSya-pravezanaka kitane prakAra kA kahA gayA hai ? [ u. ] gAMgeya ! manuSya-pravezanaka do prakAra kA kahA gayA hai| ve isa prakAra - ( 1 ) sammUrcchima manuSya-pravezanaka, aura (2) garbhajamanuSya-pravezanaka / 35. [Q.] Bhante ! How many types of Manushya-praveshanak (entrance into human genus) are there ? [Ans.] Gangeya ! Manushya-praveshanak ( entrance into human genus) are said to be of two types (1) Sammurchhim Manushya - 5 praveshanak (entrance into the human genus of asexual origin) and (2) Garbhaj Manushya-praveshanak (entrance into the human genus of placental origin). 5555952 36. [ pra. ] ege bhaMte ! maNusse maNussapavesaNae NaM pavisamANe kiM sammucchimamaNussesu hojjA, ganbhavakkaMtiyamaNussesu hojjA ? [u. ] gaMgeyA ! sammucchimamaNussesu vA hojjA, gabbhavakkaMtiyamaNussesu vA hojjA / For those of placental origin. - 36. [ pra. ] bhagavan ! manuSya-pravezanaka dvArA praveza karatA huA eka manuSya kyA sammUrcchima manuSyoM meM utpanna hotA hai, athavA garbhaja manuSyoM meM utpanna hotA hai ? Wan [ u. ] he gAMgeya ! vaha yA to sammUrcchima manuSyoM meM utpanna hotA hai athavA garbhaja manuSyoM meM utpanna Wan hotA hai| phra 36. [Q.] Bhante ! When cne jiva (soul) enters the human genus does he take birth among humans of asexual origin or those of placental origin? [Ans.] Gangeya! It either gets born among humans of asexual origin navama zataka : battIsavA~ uddezaka 37. [ pra. ] do bhaMte ! maNussA0 ? pucchA / [u.] gaMgeyA ! sammucchimamaNussesu vA hojjA, gabbhavakkaMtiyamaNussesu vA hojjA / ahavA ege sammucchimamaNussesu vA hojjA, ege ganbhavakkaMtiyamaNussesu vA hojjA / evaM eeNaM kameNaM jahA nepavesaNa tahA maNussapavesaNae vi bhANiyavve jAva dasa / (413) Ninth Shatak: Thirty Second Lesson - 5 5 5 5 5 5 5 5 5 5 5 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 5555555555 Wan Wan

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555555555555555555555555555555555551 ATing Ting Ting Ting Ting Ting Ting Ting Ting 55EEEEEE IF IF IrII-" 37. [pra. ] bhagavan ! do manuSya, manuSya-pravezanaka dvArA praveza karate hue kyA sammUrchima manuSyoM * meM utpanna hote haiM ? ityAdi (pUrvavat) prshn| ma [u. ] gAMgeya ! do manuSya yA to sammUrchima manuSyoM meM utpanna hote haiM, athavA garbhaja manuSyoM meM hote haiN| athavA eka sammUrchima manuSyoM meM aura eka garbhaja manuSyoM meM hotA hai| isa krama se jisa prakAra OM nairayika-pravezanaka kahA, usI prakAra manuSya-pravezanaka bhI kahanA caahie| yAvat dasa manuSyoM taka kahanA caahie| 37. (Q.) Bhante ! When two jivas (souls) enter the human genus do they take birth among humans of asexual origin or those of placental 3 origin ? (and other questions) 5 (Ans.) Gangeya ! They both get born either among humans of asexual origin or those of placental origin. Or one is born among humans of asexual origin and the other among those of placental origin. As has been stated with regard to entrance among infernal beings, the same should be repeated for the entrance among human beings ... and so on up to... entrance for ten human beings. 38. [pra. ] saMkhejjA bhaMte ! maNussA0 ? pucchaa| OM [u. ] gaMgeyA ! sammucchimamaNussesu vA hojjA gabhavakkaMtiyamaNussesu vA hojjaa| ahavA ege sammucchimamaNussesu hojjA, saMkhejjA gambhavakkaMtiyamaNussesu hojjaa| ahavA do sammucchimamaNussesu hojjA, saMkhejjA gabhavakkaMtiyamaNussesu hojjaa| evaM ekkekkaM osAritesu jAva ahavA saMkhejjA sammucchimamaNussesu hojjA, saMkhejA gabhavakkaMtiyamaNussesu hojjaa| OM 38. [pra. ] bhagavan ! saMkhyAta manuSya, manuSya-pravezanaka dvArA praveza karate hue sammUrchima manuSyoM Wan meM utpanna hote haiM ? ityAdi prshn| 3 [u. ] gAMgeya ! ve sammUrchima manuSyoM meM utpanna hote haiM, athavA garbhaja manuSyoM meM hote haiN| athavA eka Wan sammUrchima manuSyoM meM hotA hai aura saMkhyAta garbhaja manuSyoM meM hote haiN| athavA do sammUrchima manuSyoM meM hote haiM aura saMkhyAta garbhaja manuSyoM meM hote haiN| isa prakAra uttarottara eka-eka bar3hAte hue yAvat saMkhyAta OM sammUrchima manuSyoM meM aura saMkhyAta garbhaja manuSyoM meM hote haiN| + 38. [Q.] Bhante ! When countable (sankhyat) jivas (souls) enter the human genus do they take birth among humans of asexual origin or those of placental origin ? (and other questions) [Ans.) Gangeya ! All the countable jivas together get born either li among humans of asexual origin or those of placental origin. Or one is 4 born among humans of asexual origin and countable among those of 4 placental origin. In this sequence keep on adding one human being ... Wan and so on up to... Or countable are born among humans of asexual origins 41 and countable among those of placental origin. 5 origin 20 birth am sankhyat) 459595555555 Ya Ya Ya Ya bhagavatI sUtra (3) (414) Bhagavati Sutra (3)

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Wan 5 LELLELE LE LE LE LE 39. [ pra. ] asaMkhejjA bhaMte ! maNussA0 pucchA / [u. ] gaMgeyA ! savve vi tAva sammucchimamaNussesu hojjA / ahavA asaMkhejjA sammucchimamaNussesu, ege gabbhavakkaMtiyamaNussesu hojjA | ahavA asaMkhejjA sammucchimamaNussesu, do gabbhavakkaMtiyamaNussesu hojjA / evaM jAva asaMkhejjA sammucchimamaNussesu hojjA, saMkhejjA gabbhavakkaMtiyamaNussesu hojjA / 39. [ pra. ] bhagavan ! asaMkhyAta manuSya, manuSya-pravezanaka dvArA praveza karate hue, ityAdi prazna / [ u. ] gAMgeya ! ve sabhI sammUrcchima manuSyoM meM hote haiM / athavA asaMkhyAta sammUrcchima manuSyoM meM hote haiM aura eka garbhaja manuSyoM meM hotA hai| athavA asaMkhyAta sammUrcchima manuSyoM meM hote haiM aura do garbhaja manuSyoM meM hote haiM / athavA isa prakAra yAvat asaMkhyAta sammUrcchima manuSyoM meM hote haiM aura saMkhyAta garbhaja manuSyoM meM hote haiN| 39. [Q.] Bhante ! When innumerable (asankhyat ) jivas (souls ) enter the human genus do they take birth among humans of asexual origin or those of placental origin? (and other questions) [Ans.] Gangeya ! All the innumerable jivas together get born among humans of asexual origin. Or innumerable are born among humans of asexual origin and one among those of placental origin. Or innumerable are born among humans of asexual origin and two among those of placental origin.. and so on up to... Or innumerable are born among humans of asexual origin and countable among those of placental origin. vivecana : manuSya-pravezanaka ke prakAra aura bhaMga- manuSya - pravezanaka ke do prakAra haiMsammUrcchima- manuSya-pravezanaka aura garbhaja mnussy-prveshnk| ina donoM kI apekSA eka se lekara saMkhyAta taka bhaMga pUrvavat samajhanA caahie| saMkhyAta pada meM dvikasaMyogI bhaMga pUrvavat 11 hI hote haiN| asaMkhyAta pada meM pahale bAraha vikalpa batAye gaye haiM, lekina yahA~ 11 hI vikalpa (bhaMga) hote haiM; kyoMki yadi sammUrcchima manuSyoM meM asaMkhyAtapana kI taraha garbhaja manuSyoM meM bhI asaMkhyAtapana hotA, tabhI bAraha bhaMga bana sakate the, kintu garbhaja manuSya asaMkhyAta nahIM hote| ataeva unake pravezanaka meM asaMkhyAtapana nahIM ho sakatA / Elaboration-There are two types of Manushya-praveshanak (entrance into human genus)-Sammurchhim Manushya-praveshanak (entrance into the human genus of asexual origin) and Garbhaj Manushyapraveshanak (entrance into the human genus of placental origin). Alternative combinations related to these follow the aforesaid pattern for numbers from one to countable. With regard to countable number there are eleven alternatives like preceding classes of beings. As regards innumerable beings earlier twelve alternatives are mentioned but here only eleven are possible. This is because placental human beings are fi never innumerable. phra navama zataka : battIsavA~ uddezaka (415) Ninth Shatak: Thirty Second Lesson 25 55 55 5 5 5 5 5 5 5 5 5 59595 5 5 5 5 5 5 5 5 5 55 5 5 5 55 2 phra .

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aphra Wan Wan Wan Wan 5 utkRSTa rUpa se manuSya-pravezanaka prarUpaNA ALTERNATIVES FOR MAXIMUM NUMBER OF HUMANS 40. [pra.] ukkosA bhaMte ! maNussA0 ? pucchA / [u.] gaMgeyA ! savve ti tAva sammucchimamaNussesu hojjA / ahavA sammucchimamaNussesu ya gabbhavakkaMtiyamaNussesu vA hojjA / 40. [ pra. ] bhagavan ! manuSya utkRSTa rUpa se kisa pravezanaka meM hote haiM ? ityAdi prazna / [ u. ] gAMgeya ! ve sabhI sammUrcchima manuSyoM meM hote haiM / athavA sammUrcchima manuSyoM meM aura garbhaja manuSyoM meM hote haiM / 40. [Q.] Bhante ! Now the same question about entrance of maximum number (utkrisht) of humans? phra [a] Gangeya ! Either all maximum ( utkrisht) number of jivas get born among humans of asexual origin. Or among humans of asexual origin and those of placental origin. manuSya-pravezanakoM kA alpabahutva COMPARATIVE NUMBERS OF HUMANS 41. [ pra. ] eyassa NaM bhaMte ! sammucchimamaNussapavesaNagassa gabbhavakkaMtiyamaNussapavesaNagassa ya kare karehiMto appA vA? bahuyA vA? tullA vA? visesAhie vA ? [ u. ] gaMgeyA ! savvatthove gabbhavakkaMtiyamaNussapavesaNae, sammucchimamaNussapavesaNae asaMkhejjaguNe / 41. [ pra. ] bhagavan ! sammUrcchima- manuSya-pravezanaka aura garbhaja-manuSya-pravezanaka, ina (donoM) se kauna kisase alpa, bahuta, tulya yA vizeSAdhika hai ? [u. ] gAMgeya ! sabase thor3e garbhaja - manuSya - pravezanaka haiM, unase sammUrcchima- manuSya-pravezanaka asaMkhyAtaguNe haiN| 41. [Q.] Bhante ! Of the (aforesaid) entries among human beings Sammurchhim Manushya-praveshanak (entrance into the human genus of asexual origin) and Garbhaj Manushya-praveshanak (entrance into the human genus of placental origin), which of the entries are 5 comparatively less, more, equal and much more ? [Ans.] Gangeya ! Minimum are entries (praveshanak) among human beings of placental origin. Innumerable times more than these are entries among human beings of asexual origin. deva- pravezanaka: prakAra aura bhaMga DEV-PRAVESHANAK - TYPES AND ALTERNATIVES 42. [ pra. ] devapavesaNae NaM bhaMte ! kativihe paNNatte ? [u. ] gaMgeyA ! cauvvihe paNNatte, taM jahA - bhavaNavAsidevapavesaNae jAva vemANiyadevapavesaNae / Bhagavati Sutra (3) bhagavatI sUtra (3) (416) bo Y 5 Y tttttttttt*************************** OM OM OM OM OM

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5 C 42. [ pra. ] bhagavan ! deva - pravezanaka kitane prakAra kA kahA gayA hai ? [ u. ] gAMgeya ! vaha cAra prakAra kA kahA gayA hai - ( 1 ) bhavanavAsI - deva - pravezanaka, (2) vANavyantara-deva-pravezanaka, (3) jyotiSka - deva - pravezanaka, aura (4) vaimAnika - deva - pravezanaka | 42. [Q.] Bhante ! How many types of Dev-praveshanak ( entrance into divine realm) are there ? phra [Ans.] Gangeya ! Dev-praveshanak ( entrance into divine realm) are said to be of four types - (1) Bhavan-vaasi Dev-praveshanak (entrance Wan into the realm of abode-dwelling gods), (2) Vanavyantar Devpraveshanak (entrance into the realm of interstitial gods), (3) Jyotishk 5 Dev-praveshanak ( entrance into the realm of stellar gods), and (4) Vaimanik Dev-praveshanak (entrance into the realm of celestialvehicular gods). [ u. ] gaMgeyA ! bhavaNavAsIsu vA hojjA vANamaMtara - joisiya- vemANiesu vA hojjA / 43. [ pra. ] bhagavan ! eka deva, deva-pravezanaka dvArA praveza karatA huA kyA bhavanavAsI devoM meM hotA hai, vANavyantara devoM meM hotA hai, jyotiSka devoM meM hotA hai athavA vaimAnika devoM meM hotA hai ? pha Wan 43. [ pra. ] ege bhaMte ! deve devapavesaNae NaM pavisamANe kiM bhavaNavAsIsu hojjA 5 vANamaMtara - joisiya- vemANiesu hojjA ? [ u. ] gAMgeya ! eka deva, deva- pravezanaka dvArA praveza karatA huA, bhavanavAsI devoM meM hotA hai, 5 athavA vANavyantara, jyotiSka athavA vaimAnika devoM meM hotA hai| Wan Wan [Ans.] Gangeya ! It either gets born among Bhavan-vaasi Devs (abode-dwelling gods), or Vanavyantar Devs (interstitial gods), or Jyotishh Devs (stellar gods), or Vaimanik Devs (celestial-vehicular gods). 44. [ pra. ] do bhaMte ! devA devapavesaNae0 pucchA / [ u. ] gaMgeyA ! bhavaNavAsIsu vA hojjA, vANamaMtara - joisiya- vemANiesu vA hojjA | ahavA ege bhavaNavAsIsu, ege vANamaMtaresu hojjA / evaM jahA tirikkhajoNiyapavesaNae tahA devapavesaNae vi bhANiyavve jAva asaMkhijjatti / 43. [Q.] Bhante ! When one jiva (soul) enters the divine realm does he take birth among Bhavan-vaasi devs (abode-dwelling gods), Vanavyantar 5 devs (interstitial gods), Jyotishk devs (stellar gods), or Vaimanik devs (celestial-vehicular gods)? 44. [pra.] bhagavan ! do deva, deva-pravezanaka dvArA praveza karate hue kyA bhavanavAsI devoM meM, ityAdi ( pUrvavat) prazna | navama zataka : battIsavA~ uddezaka Wan (417) Wan Wan Wan Ninth Shatak: Thirty Second Lesson Wan 5 puulllitmilllmilllpuumimimimimittmimimimittmit*ti*****tmilll Wan Wan 5

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)) ) )) ))) ) ))) )) ) 555555555555555555555555555 [u. ] gAMgeya ! ve bhavanavAsI devoM meM hote haiM, athavA vANavyantara devoM meM hote haiM, yA jyotiSka devoM Wan meM hote haiM, athavA vaimAnika devoM meM hote haiN| athavA eka bhavanavAsI devoM meM hotA hai aura eka vANavyantara devoM meM hotA hai| jisa prakAra tiryaJcayonika-pravezanaka kahA, usI prakAra deva-pravezanaka bhI kahanA cAhie, yAvat asaMkhyAta deva-pravezanaka taka kahanA caahie| 44. (Q.) Bhante ! When two jivas (souls) enter the divine realm do they take birth among Bhavan-vaasi devs (abode-dwelling gods) etc.? [Ans.] Gangeya ! They both get born either among Bhavan-vaasi deus (abode-dwelling gods), Vanavyantar devs (interstitial gods), devs (stellar gods), or Vaimanik devs (celestial-vehicular gods). Or one is born among Bhavan-vaasi deus (abode-dwelling gods) and the other y among Vanavyantar deus (interstitial gods). As has been stated with regard to entrance among infernal beings, the same should be repeated for the entrance among divine beings ... and so on up to... entrance for 5 innumerable divine beings (asankhyat Dev-praveshanak). utkRSTa rUpa se deva-pravezanaka prarUpaNA ALTERNATIVES FOR MAXIMUM NUMBER OF DIVINE BEINGS 45. [pra. ] ukkosA bhaMte ! pucchaa| __[u. ] gaMgeyA ! save vi tAva joisiesu hojjaa| ahavA joisiya-bhavaNavAsIsu ya hojjaa| ahavA joisiya-vANamaMtaresu ya hojjaa| ahavA joisiya-vemANiesu ya hojjaa| ____ ahavA joisiesu ya bhavaNavAsIsu ya vANamaMtaresu ya hojjaa| ahavA joisiesu ya bhavaNavAsIsu ya mANiesu ya hojjaa| ahavA joisiesu ya vANamaMtaresu ya vemANiesu ya hojjaa| ___ ahavA joisiesu ya bhavaNavAsIsu ya vANamaMtaresu ya vemANiesu ya hojjaa| 45. [pra. ] bhagavan ! utkRSTa rUpa se deva, deva-pravezanaka dvArA praveza karate hue kina devoM meM hote haiM ? ityAdi prshn| [u. ] gAMgeya ! ve sabhI jyotiSka devoM meM hote haiN| (kyoMki jyotiSka deva sabase jyAdA haiM) athavA jyotiSka aura bhavanavAsI devoM meM hote haiM, athavA jyotiSka aura vANavyantara devoM meM hote haiM, athavA jyotiSka aura vaimAnika devoM meM hote haiN| athavA jyotiSka, bhavanavAsI aura vANavyantara devoM meM hote haiM, athavA jyotiSka, bhavanavAsI aura vaimAnika devoM meM hote haiM, athavA jyotiSka, vANavyantara aura vaimAnika devoM meM hote haiN| __ athavA jyotiSka, bhavanavAsI, vANavyantara aura vaimAnika devoM meM hote haiN| )) ) )) ))) )) ) )) ) ) bhagavatI sUtra (3) (418) Bhagavati Sutra (3) ka

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hhhhhhh t t t t t t t t ))555555555555555558 45. IQ.) Bhante ! Now the same question about entrance of maximum number (utkrisht) of divine beings? (a) Gangeya ! Either all maximum (utkrisht) number of jivas get born among Jyotishk devs (stellar gods). Or among Jyotishk devs (stellar gods) Hand Bhavan-vaasi devs (abode-dwelling gods), or Jyotishk devs (stellar fi gods) and Vanavyantar deus (interstitial gods), or Jyotishk devs (stellar gods) and Vaimanik devs (celestial-vehicular gods). Or among Jyotishk devs (stellar gods), Bhavan-vaasi devs (abode-dwelling gods) and Vanavyantar devs (interstitial gods), or Jyotishk devs (stellar gods), Bhavan-vaasi devs (abode-dwelling gods), and Vaimanik devs (celestialfi vehicular gods). Or among Jyotishk devs (stellar gods), Vanavyantar devs (interstitial gods) and Vaimanik devs (celestial-vehicular gods). Or among Jyotishk devs (stellar gods), Bhavan-vaasi devs (abode-dwelling gods), Vanavyantar devs (interstitial gods) and Vaimanik devs (celestialfi vehicular gods). meM bhavanavAsI Adi devoM ke pravezanakoM kA alpabahutva COMPARATIVE NUMBERS OF DIVINE BEINGS 46. [pra.] eyassa NaM bhaMte ! bhavaNavAsidevapavesaNagassa vANamaMtaradevapavesaNagassa joisiyadevapavesaNagassa vemANiyadevapavesaNagassa ya kayare kayarehito appA vA jAva visesAhie vA ? 2 [u.] gaMgeyA ! savvatthove vemANiyadevapavesaNae, bhavaNavAsidevapavesaNae asaMkhejjaguNe, vANamaMtaradevapavesaNae asaMkhejjaguNe, joisiyadevapavesaNae sNkhejjgunne| ma 46. [pra.] bhagavan ! bhavanavAsIdeva-pravezanaka, vANavyantaradeva-pravezanaka, jyotiSkadeva-pravezanaka aura vaimAnikadeva-pravezanaka; ina cAroM pravezanakoM meM se kauna pravezanaka kisa pravezanaka se alpa, bahuta, tulya yA vizeSAdhika hai ? [u. ] gAMgeya ! sabase thor3e vaimAnikadeva-pravezanaka haiM, unase bhavanavAsIdeva-pravezanaka asaMkhyAtaguNe haiM, unase vANavyantaradeva-pravezanaka asaMkhyAtaguNe haiM aura unase jyotiSkadeva-pravezanaka saMkhyAtaguNe haiN| $ 46. IQ.) Bhante ! Of the (aforesaid) entries among divine beings, Bhavan-vaasi Dev-praveshanak (entrance into the realm of abode2 dwelling gods), Vanavyantar Dev-praveshanak (entrance into the realm fi of interstitial gods), Jyotishk Dev-praveshanak (entrance into the realm fi of stellar gods), and Vaimanik Dev-praveshanak (entrance into the realm of celestial-vehicular gods), which of the entries are comparatively less, more, equal and much more? | navama zataka : battIsavA~ uddezaka (419) Ninth Shatak : Thirty Second Lesson )))))))) B544)))))))))))

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(Ans.] Gangeya ! Minimum are entries into the realm of celestialvehicular gods (Vaimanik Dev-praveshanak), innumerable times more than these are entries into the realm of abode-dwelling gods (Bhavanvaasi Dev-praveshanak), innumerable times more than these are entriess into the realm of interstitial gods (Vanavyantar Dev-praveshanak), and 4 countable times more than these are entries into the realm of stellar 5 gods (Jyotishk Dev-praveshanak). __nAraka-tiryaJca-manuSya-deva pravezanakoM kA alpabahutva COMPARATIVE NUMBERS OF ALL BEINGS 47. [pra.] eyassa NaM bhaMte ! neraiyapavesaNagassa tirikkha0 maNussa0 devapavesaNagassa ya kayare kayarehito appA vA jAva visesAhie vA ? _ [u. ] gaMgeyA ! savvatthove maNussapavesaNae, neraiyapavesaNae asaMkhejjaguNe, devapavesaNae asaMkhejjaguNe, tirikkhajoNiyapavesaNae asNkhejgunne| 47. [pra. ] bhagavan ! ina nairayika-pravezanaka, tiryaJcayonika-pravezanaka, manuSya-pravezanaka aura OM deva-pravezanaka; ina cAroM meM se kauna kisase alpa, bahuta, tulya yA vizeSAdhika hai ? [u. ] gAMgeya ! sabase alpa manuSya-pravezanaka hai, usase nairayika-pravezanaka asaMkhyAtaguNA hai aura usase deva-pravezanaka asaMkhyAtaguNA hai, aura usase tiryaJcayonika-pravezanaka asaMkhyAtaguNA hai| 47. [Q.] Bhante ! Of the (aforesaid) entries among infernal beings, animals, humans and divine beings (Nairayik-praveshanak, Tiryagyonikpraveshanak, Manushya-praveshanak and Dev-praveshanak) which of Si the entries are comparatively less, more, equal and much more? (Ans.) Gangeya ! Minimum are entries into the human genus (Manushya-praveshanak), innumerable times more than this are entries into the infernal world (Nairayik-praveshanak), innumerable times more than this are entries into the divine realm (Dev-praveshanak) and innumerable times more than this are entries into the animal world Wan (Tiryagyonik-praveshanak). vivecana : cAroM gatiyoM ke jIvoM ke pravezanakoM kA alpabahutva-sabase alpa manuSya-pravezanaka haiM, kyoMki manuSya sirpha manuSya kSetra meM hI haiM, joki bahata hI alpa haiN| usase nairayika-pravezanaka asaMkhyAtagaNA haiM, kyoMki naraka meM jAne vAle jIva asaMkhyAtaguNa haiN| isI prakAra deva-pravezanaka aura tiryaJcayonika-pravezanaka ke viSaya meM samajhanA caahie| Elaboration-Comparative numbers of entries of beings in four genuses - Minimum of these are the entries into the human genus. This is because humans exist only in a comparatively small area that is called Manushya Kshetra (area of humans). Innumerable times more than this are entries into the infernal world, because a very large number of souls are reborn in hells. The same sequence is followed by entries into divine realms and animal world. bhagavatI sUtra (3) (420) Bhagavati Sutra (3) |

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)))))5555555555555 95555555555555555555555555555555555558 Wan caubIsa daNDakoM meM sAntara-nirantara upapAda-udvartana prarUpaNA BIRTH AND DEATH WITH AND WITHOUT GAP 48. [pra. ] saMtaraM bhaMte ! neraiyA uvavajjaMti ? niraMtaraM neraiyA uvavajjaMti ? saMtaraM asurakumArA Wan uvavajjaMti ? niraMtaraM asurakumArA jAva saMtaraM vemANiyA uvavajjaMti ? niraMtaraM vemANiyA uvavajjaMti ? saMtaraM neraiyA uvvaTuMti ? niraMtaraM neraiyA uvvaTuMti ? jAva saMtaraM vANamaMtarA uvvaTuMti ? niraMtaraM vANamaMtarA uvvaTuMti ? saMtaraM joisiyA cayaMti ? niraMtaraM joisiyA cayaMti ? saMtaraM vemANiyA cayaMti ? niraMtaraM vemANiyA cayaMti ? 5 [u. ] gaMgeyA ! saMtaraM pi neraiyA uvavajjaMti, niraMtaraM pi neraiyA uvavajjaMti jAva saMtaraM pi thaNiyakumArA uvavajjaMti, niraMtaraM pi thaNiyakumArA uvvjjNti| no saMtaraM puDhavikkAiyA uvavajaMti, Wan niraMtaraM puDhavikkAiyA uvavajjaMti; evaM jAva vnnssikaaiyaa| sesA jahA neraiyA jAva saMtaraM pi vemANiyA uvavajjaMti, niraMtaraM pi vemANiyA uvvjjNti| saMtaraM pi neraiyA uvvaTuMti, niraMtaraM pi neraiyA uvvaTuMti; evaM U jAva thnniykumaaraa| no saMtaraM puDhavikkAiyA uvvaTuMti, niraMtaraM puDhavikkAiyA uvvaTuMti; evaM jAva vnnssikaaiyaa| sesA jahA neraiyA, navaraM joisiya-vemANiyA cayaMti abhilAvo, jAva saMtaraM pi OM vemANiyA cayaMti, niraMtaraM pi vemANiyA cyNti| 48. [pra. ] bhagavan ! nairayika sAntara (antarasahita) utpanna hote haiM yA nirantara (lagAtAra) utpanna ke hote haiM ? asurakumAra sAntara utpanna hote haiM athavA nirantara? yAvat vaimAnika deva sAntara utpanna hote haiM yA nirantara? (isI taraha) nairayika kA udvartana sAntara hotA hai athavA nirantara? yAvat vANavyantara devoM kA udvartana sAntara hotA hai yA nirantara? jyotiSka devoM kA sAntara cyavana hotA hai yA nirantara? fa vaimAnika devoM kA sAntara cyavana hotA hai yA nirantara? [u. ] he gAMgeya ! nairayika sAntara bhI utpanna hote haiM aura nirantara bhI, yAvat stanitakumAra sAntara Wan bhI utpanna hote haiM aura nirantara bhI utpanna hote haiN| pRthvIkAyika jIva sAntara utpanna nahIM hote, parantu nirantara hI utpanna hote haiN| isI prakAra yAvat vanaspatikAyika jIva sAntara utpanna nahIM hote, kintu nirantara utpanna hote haiN| zeSa sabhI jIva nairayika jIvoM ke samAna sAntara bhI utpanna hote haiM, nirantara bhI, ma yAvat vaimAnika deva sAntara bhI utpanna hote haiM aura nirantara bhii| nairayika jIva sAntara bhI udvartana karate haiM, nirantara bhii| isI prakAra yAvat stanitakumAroM taka kahanA caahie| pRthvIkAyika jIva sAntara nahIM OM udvartate, nirantara udvartita hote haiN| isI prakAra yAvat vanaspatikAyikoM taka kahanA caahie| zeSa sabhI jIvoM kA kathana nairayikoM ke samAna jAnanA caahie| itanA vizeSa hai ki jyotiSka deva aura vaimAnika deva cyavate haiM, aisA pATha (abhilApa) kahanA cAhie yAvat vaimAnika deva sAntara bhI cyavate haiM aura OM nirantara bhii| ____48. [Q.] Bhante ! Are infernal beings born (upapaad) with a gap or continuously without a gap ? Are Asur Kumar gods born (upapaad) with Wan agap or continuously without a gap? ... and so on up to... Are Celestial vehicular gods born (upapaad) with a gap or continuously without a gap? 9555555555555555555555555555555555555) 85155555555555555))) Wan 55 | navama zataka : battIsavA~ uddezaka (421) Ninth Shatak : Thirty Second Lesson

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45 446 447 444 45 46 45 44 45 46 45 44 45 46 45 44 455 456 457 45454545454545 15445454545454545454 455 456 457 4554545454545454545454545454545454545454545454545454545454545 In the same way do infernal beings die with a gap or continuously without a gap? ... and so on up to... Do Interstitial gods (Vanavyantar Deus) die with a gap or continuously without a gap ? Do Stellar gods \i (Jyotishk Deus) die with a gap or continuously without a gap ? Do Celestial-vehicular gods (Vaimanik Deus) die with a gap or continuously without a gap ? (Ans.] Gangeya ! Infernal beings are born (upapaad) with a gap as well as continuously without a gap. ... and so on up to... Stanit Kumar y gods too are born (upapaad) with a gap as well as continuously without a gap. Earth-bodied beings are not born (upapaad) with a gap but continuously without a gap. In the same way, ... and so on up to... plantbodied beings are not born (upapaad) with a gap but continuously without a gap. All the remaining living beings, like infernal beings, are born (upapaad) with a gap as well as continuously without a gap. ... and so on up to... Celestial-vehicular gods too are born (upapaad) with a gap as well as continuously without a gap. Infernal beings die (udvartan) with a gap as well as continuously without a gap. ... and so on up to... Stanit Kumar gods too die (udvartan) with a gap as well as continuously without a gap. Earth-bodied beings do not die (udvartan) with a gap but continuously without a gap. In the same way, ... and so on up to... plant-bodied beings do not die (udvartan) with a gap but continuously without a gap. All the remaining living beings, like infernal beings, die (udvartan) with a gap as well as continuously without a gap. The only difference is that in case of Stellar and Celestial-vehicular gods mention 'descend' instead of 'die' ... and so on up to... Celestial-vehicular gods too descend (chyavan) with a gap as well as continuously without a gap. vivecana : zaMkA-samAdhAna-yahA~ zaMkA upasthita hotI hai ki nairayika Adi kI utpatti ke sAntara-nirantara Adi tathA udvartanAdi kA kathana pravezanaka-prakaraNa se pUrva kiyA hI thA, phira yahA~ punaH sAntara-nirantara Adi kayA gayA hai ? isakA samAdhAna yaha hai ki yahA~ punaH sAntara Adi kA nirUpaNa nArakAdi sabhI jIvoM ke bhedoM kA sAmudAyika rUpa se sAmUhika utpAda evaM udvartana kI dRSTi se kiyA gayA hai| Elaboration-A doubt - Birth and death with and without gap infernal and other beings has already been discussed before the topic of entrances. Why then the same has been mentioned once again ? The reason for this is that here it is given with regard to birth and death of all classes of living beings grouped together. 455 456 457 455 456 457 455 456 454545454545454545454545454LLELE 5 456 457 455 456 457 45 46 495 45 45 45 455 456 455 456 455 456 457 b"POI 5 tracht F (3) (422) Bhagavati Sutra (3) 09469145454545454545454545454545454545454545454545454545454545456 $4

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phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphaphaphaphapha 5 5 prakArAntara se caubIsa daNDakoM meM utpAda- udvartanA BIRTH & DEATH FROM ANOTHER ANGLE Wan 49. [.] sao bhaMte ! neraiyA uvavajjaMti ? asao bhaMte ! neraiyA uvavajjaMti ? [ u. ] gaMgeyA ! sao neraiyA uvavajjaMti, no asao neraiyA uvavajrjjati / evaM jAva vemANiyA / 49. [ pra. ] bhagavan ! sat (vidyamAna) nairayika jIva utpanna hote haiM yA asat (avidyamAna) nairayika utpanna hote haiM ? [u. ] gAMgeya ! sat nairayika utpanna hote haiM, asat nairayika utpanna nahIM hote| isI prakAra yAvat vaimAnika taka jAnanA caahie| 5 49. [Q.] Bhante ! Are the existent (sat) infernal beings born ? Or are the non-existent (asat) infernal beings born? [Ans.] Gangeya ! Only the existent (sat) infernal beings are born and not the non-existent (asat) infernal beings. The same holds good and so on up to... Vaimaniks (celestial-vehicular gods). [Ans.] Gangeya ! Only the existent (sat) infernal beings die and not the non-existent (asat) infernal beings. The same holds good and so on 5 up to... Vaimaniks (celestial-vehicular gods). The only difference is that 50. [ pra. ] sao bhaMte! neraiyA uvvaTTaMti, asao neraiyA uvvaTTaMti ? [u. ] gaMgeyA ! sao neraiyA uvvaTTaMti, no asao neraiyA uvvaTTaMti / evaM jAva vemANiyA, navaraM jo siya- vemANi su 'cayaMti' bhANiyavvaM / 50. [Q.] Bhante ! Do the existent (sat) infernal beings die ? Or do the non-existent (asat) infernal beings die? 50. [ pra. ] bhagavan ! sat nairayika udvartate haiM yA asat nairayika udvartate haiM ? [ u. ] gAMgeya ! sat nairayika udvartate haiM, kintu asat nairayika udvavartite nahIM hote| isI prakAra yAvat vaimAnika paryanta jAnanA cAhie / vizeSa itanA hI hai ki jyotiSka aura vaimAnika devoM ke lie 5 'cyavate haiM', aisA kahanA caahie| for Jyotishks and Vaimaniks state descend instead of die. ... 51. [ pra. 1 ] sao bhaMte! neraiyA uvavajjaMti, asao neraiyA uvavajjaMti ? sao asurakumArA phra uvavajjaMti jAva sao vemANiyA uvavajjaMti, asao vemANiyA uvavajjaMti ? sao neraiyA uvvaTTaMti, asao pha neraiyA uvvahaMti ? sao asurakumArA uvvahaMti jAva sao vemANiyA cayaMti, asao vemANiyA cayaMti? [u.] gaMgeyA ! sao neraiyA uvavajjaMti, no asao neraiyA uvavajjaMti, sao asurakumArA 5 uvavajjaMti, no asao asurakumArA uvavajjaMti, jAva sao vemANiyA uvavajjaMti, no asao vemANiyA 5 vemANiyA cayaMti / uvavajrjjati / sao neraiyA uvvaTTaMti, no asao neraiyA uvvaTTaMti; jAva sao vemANiyA cayaMti, no asao ... navama zataka: battIsavA~ uddezaka phaphaphaphaphaphaphaphapha (423) ttttmi*********tmi******************** Wan Wan Wan Ninth Shatak: Thirty Second Lesson

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**** Wan 51. [ 1 ] bhagavan ! nairayika jIva, sat nairayikoM meM utpanna hote haiM yA asat nairayikoM meM utpanna Wan hote haiM ? asurakumAra deva, sat asurakumAra devoM meM utpanna hote haiM yA asat asurakumAra devoM meM ? isI Wan prakAra yAvat sat vaimAnika meM utpanna hote haiM yA asat vaimAnikoM meM ? tathA sat nairayikoM meM se udvartate haiM yA asat nairayikoM meM se ? sat asurakumAroM meM se udvartate haiM yAvat sat vaimAnikoM meM se cyavate haiM yA asat vaimAnikoM meM se cyavate haiM ? Wan Wan Wan 51. [Q. 1] Bhante ! Are infernal beings born among the existent infernal beings or the non-existent infernal beings? Are Asur Kumar gods born among the existent Asur Kumar gods or the non-existent Asur Kumar gods?... and so on up to... Are Vaimanik gods born among the existent Vaimanik gods or the non-existent Vaimanik gods? And do infernal beings die from among the existent infernal beings or the nonexistent infernal beings? Do Asur Kumar gods die from among the existent Asur Kumar gods or the non-existent Asur Kumar gods? and Wan so on up to... Do Vaimanik gods descend from among the existent Vaimanik gods or the non-existent Vaimanik gods? phra [ u. ] gAMgeya ! nairayika jIva sat nairayikoM meM utpanna hote haiM, kintu asat nairayikoM meM utpanna nahIM 5 hote| sat asurakumAroM meM utpanna hote haiM, asat asurakumAroM meM nahIM / isI prakAra yAvat sat vaimAnikoM meM utpanna hote haiM, asat vaimAnikoM meM nahIM / (isI prakAra ) sat nairayikoM meM se udvartate haiM, asat nairayikoM 5 se nahIM / yAvat sat vaimAnikoM meM se cyavate haiM, asat vaimAnikoM meM se nahIM / Wan [Ans.] Gangeya! Infernal beings are born among the existent infernal beings and not among the non-existent infernal beings. Asur Kumar gods are born among the existent Asur Kumar gods and not among the nonexistent Asur Kumar gods. and so on up to... Vaimanik gods are born among the existent Vaimanik gods and not among the non-existent Vaimanik gods. And infernal beings die from among the existent infernal beings and not from among the non-existent infernal beings. ... and so on up to... Vaimanik gods descend from among the existent Vaimanik gods and not from among the non-existent Vaimanik gods. phra 51. [pra. 2 ] se keNaTTeNaM bhaMte ! evaM buccai sao neraiyA uvavajjaMti, no asao neraiyA uvavajjaMti; jAva sao vemANiyA cayaMti, no asao vemANiyA cayaMti ? 5 bhagavatI sUtra (3) Wan ( 424 ) Y Y [ u. ] se nUNaM gaMgeyA ! pAseNaM arahayA purisAdANIeNaM sAsae loe buie, aNAIe aNavayagge jahA 5 paMcame sae (sa. 5, u. 9, su. 14 [ 2 ]) jAva je lokkai se loe, se teNaTTeNaM gaMgeyA ! evaM buccai pha jAva sao vemANiyA cayaMti, no asao vemANiyA cayaMti / Bhagavati Sutra (3) OM OM OM OM OM OM OM OM phra 5 Wan Wan 5 phra phra pha Wan 5 phra phra

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Yin 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 %%%%%%%%%% hhhhh gAgAgAgAgA nAnA-nAgA 51. [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki nairayika sat nairayikoM meM utpanna hote haiM, asat nairayikoM meM nhiiN| isI prakAra yAvat sat vaimAnikoM meM se cyavate haiM, asat vaimAnikoM meM se nahIM? 5 [u. ] gAMgeya ! nizcita hI puruSAdAnIya araha (arhan) zrI pArzvanAtha ne loka ko zAzvata, anAdika * aura ananta kahA hai ityAdi, paMcama zataka ke nauveM uddezaka meM kahe anusAra jAnanA cAhie, yAvat jo ma avalokana kiyA jAe, use loka kahate haiN| isa kAraNa, he gAMgeya ! aisA kahA jAtA hai ki yAvat sat vaimAnikoM meM se cyavate haiM, asat vaimAnikoM meM se nhiiN| $ 51. [Q. 2] Bhante ! Why is it said that infernal beings are born among fi the existent infernal beings and not among the non-existent infernal fi beings... and so on up to... Vaimanik gods descend from among the existent Vaimanik gods and not from among the non-existent Vaimanik gods? / [Ans.] Gangeya ! Arhat Parshva, the best among men F (Purushadaniya) has called the Lok (occupied space or universe) eternal, Fi without a beginning and without an end... (quote from the ninth lesson Hof the fifth chapter) ... and so on up to... what is visible is the Lok. That is the reason, Gangeya ! it said ... and so on up to... Vaimanik gods descend from among the existent Vaimanik gods and not from among the non existent Vaimanik gods. / vivecana : sat hI utpanna hone Adi kA rahasya-sat arthAta dravyArthatayA vidyamAna nairayika Adi hI nairayika Adi meM utpanna hote haiM, sarvathA asat (avidyamAna) dravya to koI bhI utpanna nahIM hotA, kyoMki vaha to gadhe ke sIMga ke samAna asat hai| ina jIvoM meM sattva (vidyamAnatva yA astitva) jIvadravya kI apekSA se, athavA nAraka-paryAya kI apekSA se samajhanA cAhie, kyoMki bhAvI nAraka-paryAya kI apekSA se dravyataH nAraka hI nArakoM meM utpanna hote haiN| athavA yahA~ se marakara naraka meM jAte samaya vigrahagati meM narakAyu kA udaya ho jAne se ve jIva bhAvanAraka hokara hI nairayikoM meM utpanna hote haiN| ___Elaboration-Explanation of why only existent is born - Only those infernal and other beings that are existent (sat) from dravyarthik 5 naya (existent material aspect) get born in different respective genuses. i No non-existent (in the form under consideration) entity ever takes birth because that is unreal like chimera. Here the existence of these souls is in context of the soul entity as well as the infernal mode. This is because i in terms of future mode as infernal beings only infernal beings are born in that realm. Even those souls that end their lives in some other genus and are destined to be born in the infernal realm turn to the infernal state during their passage to infernal realm. Thus they also satisfy the aforesaid theory. 5555555555555555555555555555555 - - - - - - - - navama zataka : battIsavA~ uddezaka (425) Ninth Shatak : Thirty Second Lesson

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)) ))) ) ) )) -1-1-1-1-nAnAnAnAnAnAnAnAnAgA1111 ) )))) )) ) kevalajJAnI AtmapratyakSa se saba jAnate haiM DIRECT COGNITION OF OMNISCIENTS 52. [pra. 1] sayaM bhaMte ! etevaM jANaha udAhu asayaM ? asoccA etevaM jANaha udAhu soccA 'sao ! neraiyA uvavajjaMti, no asao neraiyA uvavajjaMti jAva sao vemANiyA cayaMti, no asao vemANiyA cayaMti ?' __ [u. ] gaMgeyA ! sayaM etevaM jANAmi, no asayaM; asoccA etevaM jANAmi, no soccA; 'sao neraiyA / uvavajjaMti, no asao neraiyA uvavajaMti, jAva sao vemANiyA cayaMti, no asao vemANiyA cyNti|' 52. [pra. 1 ] bhagavan ! Apa svayaM ise isa prakAra jAnate haiM, athavA asvayaM jAnate haiM ? tathA binA 5 sune hI ise isa prakAra jAnate haiM, athavA sunakara jAnate haiM ki 'sat nairayika utpanna hote haiM, asat nairayika nahIM ? yAvat sat vaimAnikoM meM se cyavana hotA hai, asat vaimAnikoM meM se nahIM?' [u. ] gAMgeya ! yaha saba isa rUpa meM maiM svayaM jAnatA hU~, asvayaM nahIM tathA binA sune hI maiM ise isa prakAra jAnatA hU~, sunakara aisA nahIM jAnatA ki sat nairayika utpanna hote haiM, asat nairayika nahIM, yAvat OM sat vaimAnikoM meM se cyavate haiM, asat vaimAnikoM meM se nhiiN| 52. IQ. 1) Bhante ! Do you know yourself, or not yourself, by hearing or not by hearing that only the existent (sat) infernal beings are born y at the non-existent (asat) infernal beings. Descent is only from y among the existent (sat) Vaimaniks and not from among the non-existent (asat) Vaimaniks? (Ans.] Gangeya ! I know all this myself and not otherwise, not by hearing but without hearing that 'only the existent (sat) infernal beings are born and not the non-existent (asat) infernal beings. Descent is only from among the existent (sat) Vaimaniks and not from among the non__existent (asat) Vaimaniks. 52. [pra. 2 ] se keNaTeNaM bhaMte ! evaM buccai taM ceva jAva no asao vemANiyA cayaMti ? [u. ] gaMgeyA ! kevalI NaM purathimeNaM miyaM pi jANai, amiyaM pi jANai, dAhiNeNaM evaM jahA OM saduddesae (sa. 5, u. 4, su. 4 [ 2 ]) jAva nibuDe nANe kevalissa, se teNaTeNaM gaMgeyA ! evaM vuccai taM . ceva jAva no asao vemANiyA cyNti| 52. [pra. 2 ] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki maiM svayaM jAnatA hU~, ityAdi; (pUrvoktavat) yAvat sat vaimAnikoM meM se cyavate haiM, asat vaimAnikoM meM se nahIM ? [u. ] gAMgeya ! kevalajJAnI pUrva (dizA) meM mita (maryAdita) bhI jAnate haiM, amita (amaryAdita) bhI jAnate haiN| isI prakAra dakSiNa (dizA) meM bhI jAnate haiN| isa prakAra zabda-uddezaka (bhagavatI, za. 5, u. 4) U meM kahe anusAra kahanA caahie| yAvat kevalI kA jJAna nirAvaraNa hotA hai| isalie he gAMgeya ! isa kAraNa fa se aisA kahA jAtA hai ki maiM svayaM jAnatA hU~, ityAdi; yAvat asat vaimAnikoM meM se nahIM cyvte| ))) )) ))) )) 55555555))))) ))) ))) )) ) ja) | bhagavatI sUtra (3) (426) Bhagavati Sutra (3) Ling Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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52. IQ. 2] Bhante ! Why do you say that 'I know all this myself ... and so on up to... Descent is only from among the existent (sat) Vaimaniks and not from among the non-existent (asat) Vaimaniks' ? (Ans.] Gangeya ! Omniscients know all things in the east within a limit as well as beyond limit. In the same way they know all things in the south. In the same way quote from the lesson titled Shabd (Ch. 5, Lesson 4, aphorism 4/2) ... and so on up to... the knowledge of omniscients has no veil. That is why, Gangeya ! I say that 'I know all this myself ... and so on up to... Descent is only from among the existent (sat) Vaimaniks and not from among the non-existent (asat) Vaimaniks'. nairayika Adi kI svayaM utpatti BIRTH OF LIVING BEINGS OF THEIR OWNACCORD 53. [pra. 1 ] sayaM bhaMte ! neraiyA neraiesu uvavajjaMti ? asaMya neraiyA neraiesu uvavajaMti ? / [u. ] gaMgeyA ! sayaM neraiyA neraiesu uvavajjaMti, no asayaM neraiyA neraiesu uvvjjNti| 53. [ pra. 1 ] he bhagavan ! kyA nairayika, nairayikoM meM svayaM utpanna hote haiM yA asvayaM utpanna hote haiM ? [u. ] gAMgeya ! nairayika, nairayikoM meM svayaM utpanna hote haiM, asvayaM utpanna nahIM hote| 53. [Q. 1] Bhante ! Do infernal beings get born among infernal beings of their own accord or they get born not of their own accord ? (Ans.] Gangeya ! Infernal beings get born among infernal beings of their own accord and not otherwise 53. [pra. 2 ] se keNaTeNaM bhaMte ! evaM buccai jAva uvavajjati ? [u. ] gaMgeyA ! kammodaeNaM kammaguruyattAe kammabhAriyattAe kammagurusaMbhAriyattAe, asubhANaM kammANaM udaeNaM, asubhANaM kammANaM vivAgeNaM, asubhANaM kammANaM phalavivAgeNaM sayaM neraiyA neraiesu uvavajjaMti, no asayaM neraiyA neraiesu uvavajjaMti, se teNaTeNaM gaMgeyA ! jAva uvvjNti| 53. [pra. 2 ] bhagavan ! aisA kyoM kahate haiM ki yAvat asvayaM nahIM utpanna hote? _[u. ] gAMgeya ! karma ke udaya se, karmoM kI gurutA ke kAraNa, karmoM ke bhArIpana se, karmoM ke atyanta gurutva aura bhArIpana se, azubha karmoM ke udaya se, azubha karmoM ke vipAka se tathA azubha karmoM ke phalaparipAka se, nairayika, nairayikoM meM svayaM utpanna hote haiM, asvayaM (paraprerita) utpanna nahIM hote| isI kAraNa se he gAMgeya ! yaha kahA jAtA hai ki nairayika, nairayikoM meM svayaM utpanna hote haiM, asvayaM utpanna nahIM hote| (isa uttara meM AtmA kA sva-kartatva sthApita kara Izvara kartatva kA niSedha diyA gayA hai|) 53. [Q. 2] Bhante ! Why do you say that infernal beings get born + among infernal beings of their own accord and not otherwise ? 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 55 55 5555555 555m navama zataka : battIsavA~ uddezaka (427) Ninth Shatak: Thirty Second Lesson Wan ))) )))) )))) )))) ))) )) )) ))) ) ))) )

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Wan ) ))) ))) ) )) )) ) )) )) )))) gaganagAmA111111111 )))))))))))))5555555555555555555559) 1 (Ans.) Gangeya ! Infernal beings get born among infernal beings of 4 their own accord due to fruition of karmas, due to magnitude of karmas, 45 due to mass of karmas, due to excessive magnitude and mass of karmas, 45 due to fruition of ignoble karmas, due to consequence of ignoble karmas 5 and due to maturing of fruits of ignoble karmas and not otherwise (or not due to influence of some other agency). That is why, Gangeya ! I say that infernal beings get born among infernal beings of their own accord and not otherwise. (This answer establishes action of the self as the cause and negates any outside cause including God.) 54. [pra. 1 ] sayaM bhaMte ! asurakumArA0? pucchaa| [u. ] gaMgeyA ! sayaM asurakumArA jAva uvavajjaMti, no asayaM asurakumArA jAva uvvjNti| 54. [pra. 1 ] bhaMte ! asurakumAra, asurakumAroM meM svayaM utpanna hote haiM yA asvayaM ? ityAdi pRcchaa| [u. ] gAMgeya ! asurakumAra, asurakumAroM meM svayaM utpanna hote haiM, asvayaM utpanna nahIM hote| 54.[Q.1] Bhante! Do Asur Kumar gods get born among Asur Kumar gods of their own accord or they get born not of their own accord ? [Ans.) Gangeya ! Asur Kumar gods get born among Asur Kumar gods 451 of their own accord and not otherwise. 54. [pra. 2 ] se keNaDeNaM taM ceva jAva uvavajaMti ? 5 [u. ] gaMgeyA ! kammodaeNaM kammavigatIe kammavisohIe kammavisuddhIe, subhANaM kammANaM udaeNaM, subhANaM kammANaM vivAgeNaM, subhANaM kammANaM phalavivAgeNaM sayaM asurakumArA asurakumArattAe uvavajaMti, OM no asayaM asurakumArA asurakumArattAe uvvjNti| se teNaTeNaM jAva uvvjjti| evaM jAva thnniykumaaraa| 54. [pra. 2 ] bhagavan ! aisA kahane kA kyA kAraNa hai ki yAvat asvayaM utpanna nahIM hote ? ma [u. ] he gAMgeya ! karma ke udaya se, (azubha) karma ke abhAva se, karma kI vizodhi se, karmoM kI vizuddhi se, zubha karmoM ke udaya se, zubha karmoM ke vipAka se, zubha karmoM ke phalavipAka se asurakumAra, OM asurakumAroM meM svayaM utpanna hote haiM, asvayaM utpanna nahIM hote| isalie he gAMgeya ! pUrvokta rUpa se kahA fa gayA hai| isI prakAra yAvat stanitakumAroM taka jAnanA caahie| 54. [Q. 2] Bhante ! Why do you say that Asur Kumar gods get born 4 among Asur Kumar gods of their own accord and not otherwise ? [Ans.] Gangeya ! Asur Kumar gods get born among Asur Kumar gods of their own accord due to fruition of karmas, due to absence of (ignoble) karmas, due to purification of karmas, due to purity of karmas, due to fruition of noble karmas, due to consequence of noble karmas and due to 4 maturing of fruits of noble karmas and not otherwise (or not due to OM influence of some other agency). That is why, Gangeya ! I say as i aforesaid. The same holds good up to Stanit Kumar gods. 9 555555555555555555)))))) Wan | bhagavatI sUtra (3) (428) Bhagavati Sutra (3)

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25 5 55 5 5 55 5 5 5 5 5 5 5555 5 5 5 555 59595552 gagamA FFFF LEL C F 55. [ pra. 1 ] sayaM bhaMte! puDhavikkAiyA0 pucchA / [u. ] gaMgeyA ! sayaM puDhavikAiyA jAva uvavajrjjati, no asayaM puDhavikkAiyA jAva uvavajrjjati / phra 55. [ pra. 1 ] bhagavan ! kyA pRthvIkAyika, pRthvIkAyikoM meM svayaM utpanna hote haiM, yA asvayaM utpanna hote haiM ? [ u. ] gAMgeya ! pRthvIkAyika, pRthvIkAyikoM meM svayaM yAvat utpanna hote haiM, asvayaM utpanna nahIM hote / 56. evaM jAva maNussA / 55. [pra.2 ] bhagavan ! aisA kisa kAraNa se kahate haiM ki pRthvIkAyika svayaM utpanna hote haiM, ityAdi ? [ u. ] gAMgeya ! karma ke udaya se, karmoM kI gurutA se, karma ke bhArIpana se, karma ke atyanta gurutva aura bhArIpana se, zubhAzubha karmoM ke udaya se, zubhAzubha karmoM ke vipAka se, phalavipAka se pRthvIkAyika, pRthvIkAyikoM meM utpanna hote haiM, asvayaM utpanna nahIM hote| isalie he gAMgeya ! pUrvokta rUpa se kahA gayA hai| zubhAzubha karmoM 56. isI prakAra yAvat manuSya taka jAnanA caahie| 55. [Q. 2] Bhante ! Why do you say that earth-bodied beings get born among earth-bodied beings of their own accord and not otherwise? Wan 55. [Q. 1] Bhante ! Do earth-bodied beings get born among earthbodied beings of their own accord or they get born not of their own Wan accord? Wan (429) phra Ninth Shatak: Thirty Second Lesson [Ans.] Gangeya ! Earth-bodied beings get born among earth-bodied beings of their own accord and not otherwise. 55. [ pra. 2 ] se keNadveNaM bhaMte ! evaM buccai jAva uvavajjaMti ? [u. ] gaMgeyA ! kammodaeNaM kammaguruyattAe kammabhAriyattAe kammagurusaMbhArittAe, subhAsubhANaM kammANaM udaeNaM, subhAsubhANaM kammANaM vivAgeNaM, subhAsubhANaM kammANaM phalavivAgeNaM sayaM puDhavikAiyA jAva 5 uvavajjaMti, no asayaM puDhavikAiyA jAva uvavajrjjati / se teNaTTeNaM jAva uvavajjaMti / 7595555955555555 5 55 5 5 55 5 595555 55955 2 Wan Wan phra 45 [Ans.] Gangeya ! Earth-bodied beings get born among earth-bodied beings of their own accord due to fruition of karmas, due to magnitude of karmas, due to mass of karmas, due to excessive magnitude and mass of 5 karmas, due to fruition of noble-ignoble karmas, due to consequence of 5 noble-ignoble karmas and due to maturing of fruits of noble-ignoble karmas and not otherwise (or not due to influence of some other agency). That is why, Gangeya ! I say as aforesaid. N F 56. The same holds good for all living beings up to human beings. navama zataka : battIsavA~ uddezaka Wan Wan Wan Wan

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Ting Ting FFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ja 57. vANamaMtara-joisiya-vemANiyA jahA asurkumaaraa| se teNadveNaM gaMgeyA ! evaM vuccai-sayaM Wan vemANiyA jAva uvavajjaMti, no asayaM jAva uvvti| 57. jisa prakAra asurakumAroM ke viSaya meM kahA, usI prakAra vANavyantara, jyotiSka aura OM vaimAnikoM ke viSaya meM bhI jAnanA caahie| isI kAraNa se, he gAMgeya ! maiM aisA kahatA hU~ ki yAvat OM vaimAnika, vaimAnikoM meM svayaM utpanna hote haiM, asvayaM nahIM hote| 57. Vanavyantar, Jyotishk and Vaimanik gods follow the pattern of Asur Kumar gods. That is why, Gangeya ! I say that ... and so on up to... 4 Vaimanik gods get born among infernal beings of their own accord and OM not otherwise. ma vivecana : jIvoM kI nAraka, deva Adi rUpa meM svayaM utpatti ke kAraNa-(1) karmodayavaza, (2) karmoM kI gurutA se, (3) karmoM ke bhArIpana se. (4) karmoM ke garutva aura bhArIpana kI atiprakarSAvasthA se, (5) karmoM ke udaya se, + (6) vipAka se (yAnI kargoM ke phalabhoga se), athavA yathAbaddha rasAnubhUti se, phalavipAka se rasa kI prakarSatA se| OM uparyukta zabdoM meM kiJcit arthabheda hai athavA ye zabda ekArthaka haiN| artha ke prakarSa ko batalAne ke lie / Wan aneka zabdoM kA prayoga kiyA gayA hai| Elaboration-Cause of birth of living beings of their own accord - (1) due to fruition of karmas (karmodaya), (2) due to magnitude of karmas (karma guruta), (3) due to mass of karmas (karma sambhaar), (4) due to excessive magnitude and mass of karmas, (5) due to fruition of karmas, (6) due to consequence of karmas (vipaak) and (7) due to Wan maturing of fruits or intensity of karmas (karma phal-vipaak). All these terms could be called synonymous as they have only slight differences in their meanings. This variety of words has been used to elaborate the range of meanings the concept covers. bhagavAna ke sarvajJatva para zraddhA aura paMcamahAvrata dharma-svIkAra BELIEF IN OMNISCIENCE AND EMBRACING OF THE FIVE-VOW PATH 58. tappabhiI ca NaM se gaMgeye aNagAre samaNaM bhagavaM mahAvIraM paccabhijANai savvaNNU svvdrisii| 58. taba se arthAt ina praznottaroM ke samaya se gAMgeya anagAra ne zramaNa bhagavAna mahAvIra ko sarvajJa OM aura sarvadarzI ke rUpa meM phcaanaa| 41 58. Since this moment of dialogue) ascetic Gangeya recognized Shraman Bhagavan Mahavir as all knowing and all seeing (omniscient). OM 59. tae NaM se gaMgeye aNagAre samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNayapAhiNaM karei, karettA vaMdai OM namaMsai, vaMdittA namaMsittA evaM vayAsI-icchAmi NaM bhaMte ! tubhaM aMtiyaM cAujjAmAo dhammAo paMcamahabbaiyaM evaM jahA kAlAsavesiyaputto (sa. 1, u. 9, su. 23-24) taheva bhANiyavvaM jAva svvdukkhpphiinne| Wan sevaM bhaMte ! sevaM bhaMte ! tti0| // navama sae: battIsaimo uddesao smtto|| bhagavatI sUtra (3) (430) Bhagavati Sutra (3)

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-. -. -. 1555555555555555555555555555555555555 59. isake pazcAt gAMgeya anagAra ne zramaNa bhagavAna mahAvIra ko tIna bAra AdakSiNa-pradakSiNA kI, vandana-namaskAra kiyA aura nivedana kiyA bhagavan ! maiM Apake pAsa cAturyAmarUpa dharma se paMcamamahAvratarUpa dharma ko aMgIkAra karanA cAhatA huuN| isakA sArA varNana saMgha praveza, tapasyA aura kaivalya prApti taka prathama zataka ke nauveM uddezaka meM kathita kAlAsyaveSikaputra anagAra ke samAna jAnanA caahie| yAvat gAMgeya anagAra siddha, buddha, mukta yAvat sarvaduHkhoM se rahita bne| he bhagavan ! yaha isI prakAra hai ! he bhagavan ! yaha isI prakAra hai ! 59. After that ascetic Gangeya went around Shraman Bhagavan i Mahavir three times, bowed before him, paid homage and said - ____Bhante ! Shifting from my present four-limbed religion, I want to embrace the religion of five great vows and get initiated by you. Quote the details of entry into the order, austerities and attaining omniscience from the story of Kaalashyaveshik-putra in the ninth lesson of the first chapter. ... and so on up to... Ascetic Gangeya became perfected (Siddha), enlightened (buddha), and liberated (mukta) to end all miseries. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. ___ vivecana : prastuta do sUtroM (58-59) meM yaha pratipAdana kiyA gayA hai ki jaba gAMgeya anagAra ko jijJAsA samAdhAna prApta hone para bhagavAna ke sarvajJatva para dRr3ha vizvAsa ho gayA, taba unhoMne bhagavAna se cAtaryAmadharma ke sthAna para paMcamahAvratarUpa dharma vIkAra kiyA aura kramazaH siddha-buddha-mukta hue| ___Elaboration-The two aforesaid aphorisms (58-59) inform that on getting his doubts removed by Bhagavan Mahavir, ascetic Gangeya was completely convinced of the omniscience of Bhagavan Mahavir. After that, leaving his four-limbed religion, he embraced Mahavir's religion of five great vows and in due course became perfected (Siddha), enlightened (buddha), and liberated (mukta). navama zataka : battIsavA~ uddezaka samApta // * END OF THE THIRTY SECOND LESSON OF THE NINTH CHAPTER * 5555555555555555555555555555555555555555555555555 . - . - . - . - . navama zataka : battIsavA~ uddezaka (431) Ninth Shatak: Thirty Second Lesson [Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ri

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255 5555555 5 5 5 5 5 5 5 5 5 5 5 55 55 55555555 phra navama zataka : tetIsavA~ uddezaka : kuNDagrAma (RSabhadatta aura devAnandA) NAVAM SHATAK (Chapter Ninth) : THIRTY-THIRD LESSON : KUNDAGRAM [Rishabh-datt and Devananda] tettIsaimo uddeso : 'kuMDaggAme' saMkSipta paricaya BRIEF INTRODUCTION 1. teNaM kAleNaM teNaM samaeNaM mAhaNakuMDaggAme nayare hotthA / vaNNao / bahusAlae cetie / vnnnno| 1. usa kAla aura usa samaya meM brAhmaNakuNDagrAma nAmaka nagara thA / usakA varNana nagara - varNana ke samAna samajha lenA caahie| vahA~ bahuzAla nAmaka caitya (udyAna) thaa| usakA varNana bhI (aupapAtikasUtra se) karanA caahie| 1. During that period of time there was a city called Brahman Kundagram. Description (as in Aupapatik sutra ). Outside the city there ! was a Chaitya called Bahushal. Description (as in Aupapatik sutra). 2. tattha NaM mAhaNakuMDaggAme nayare usabhadatte nAmaM mAhaNe parivasati-aDDe ditte vitte jAva aparibhU / riuveda - jajuveda - sAmaveda - athavvaNaveda jahA khaMdao (sa. 2, u. 1, su. 12) jAva annesu ya bahusu 5 baMbhaNNaesu naesu supariniTThie samaNovAsae abhigayajIvAjIve uvaladvapuNNa - pAve jAva appANaM bhAvemANe L viharati / Wan Wan 2. usa brAhmaNakuNDagrAma nagara meM RSabhadatta nAma kA brAhmaNa rahatA thA / vaha ADhya ( dhanavAn ), dIpta (tejasvI), prasiddha, yAvat aparibhUta thA / vaha Rgveda, yajurveda, sAmaveda aura atharvaveda meM nipuNa thA / ( zataka 2, uddezaka 1, sU. 12 meM kathita ) skandaka tApasa kI taraha vaha bhI brAhmaNoM ke anya bahuta se H nayoM (zAstroM) meM niSNAta vizeSajJa thaa| vaha zramaNoM kA upAsaka, jIva-ajIva Adi tattvoM kA jJAtA, 5 puNya-pApa ke tattva ko upalabdha (hRdayaMgama kiyA huA), yAvat AtmA ko bhAvita karatA huA viharaNa pha ( jIvana-yApana) karatA thaa| 5 Y 4 Wan 2. In that Brahman Kundagram lived a Brahmin named Rishabhdatt. He was very rich ( aadhya), opulent (deept), famous... and so on up y to... insuperable (aparibhoot). He was an expert of four Vedas namely y 5 Rigveda, Yajurveda, Saam-veda, Atharvaveda. Like Skandak Tapas he was a scholar of many other Brahmin scriptures (Bhagavati Sutra, Vol. 1, 2/1/12). He was a devotee of Shramans, understood the fundamental Wan entities including soul and matter, and very much aware of the basics 4 about virtues and vices... and so on up to... He spent his life enkindling pha (bhaavit) his soul (with ascetic religion and austerities). bhagavatI sUtra (3) (432) ttttttt******************tmimimimimitktiyi Bhagavati Sutra (3) phra

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pAtA devAnaMdA evIpitA padhdatta bhagavAna kI vAtsalya ke kAraNa mAtA devAnaMdA ke stanoM se dugdha varSA huii| EANI RSabhadatta evaM devAnaMdA dvArA pravajyA grahaNa N he bhagavan! devAnaMdA brAhmaNI ke stanoM se dugdha kI dhArA kyoM bahI? he gautama! devAnaMdA brAhmaNI merI mAtA haiN| maiM unakA Atmaja huuN| VAVYYY RSabhadatta evaM devAnaMdA saMlekhanA saMthArA karake siddha hue| Jain Education Internat latestDarsanaristiane

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955555555555555555555555555555555556 citra-paricaya 19, Illustration No. 19 RSabhadatta aura devAnaMdA eka bAra bhagavAna mahAvIra kSatriya kuMDa meM padhAre taba brAhmaNa kuMDa nivAsI RSabhadatta brAhmaNa aura devAnaMdA brAhmaNI bhagavAna ke darzana ke liye samavasaraNa meM aaye| bhagavAna ko dekhate hI mAtA devAnaMdA ke netra Ananda azruoM se bhIga gye| ve itanI praphullita huI ki unakI bhujAoM aura bAjubandoM ke kar3e taMga / ho TUTakara dharatI para gira gye| unake zarIra kA roma-roma harSa se nAca uThA aura vAtsalyatA ke kAraNa unake , stanoM se dUdha kI dhArAe~ bahane lgiiN| ve bhagavAna mahAvIra ko animeSa dRSTi se nihArane lgiiN| gautama svAmI bhagavAna ke pAsa hI virAjita the| unhoMne yaha dRzya dekhaa| brAhmaNa dampatti ke jAne ke pazcAt unhoMne bhagavAna se pUchA-he bhagavan ! isa devAnaMdA brAhmaNI ko kisa prakAra pAnA car3hA? (stanoM meM se dUdha kyoM A gayA?) bhagavAna mahAvIra svAmI ne kahA-gautama ! ye merI mAtA haiN| maiM inakA Atmaja huuN| isalie putra-snehAnurAga se ye itanI romAMcita ho gaI ki inako pAnA car3ha aayaa| RSabhadatta aura devAnaMdA ne bhagavAna kI dezanA sunI aura unheM vairAgya utpanna ho gyaa| unhoMne bhagavAna ke pAsa dIkSA grahaNa kI aura jJAna, dhyAna, tapa dvArA AtmA ko bhAvita karake usI bhava meM mokSa gye|| - zataka 9, u. 33 055555555555555555555555555555555555555555555)) RISHABH-DATT AND DEVANANDA Once when Bhagavan Mahavir arrived in Kshatriyakund, Rishabh-datt Brahmin and his wife Devananda came to the Samavasaran to pay homage. When she saw Bhagavan eyes of Devananda got wet with tears. Her arms swelled due to excess of joy and her armlets broke and fell. All body-hair danced with joy and due to upsurge of motherly affection she had a natural flow of milk in her breasts. She steadily stared at $i Bhagavan Mahavir. Gautam Swami was sitting near Bhagavan and he saw all this. After the Brahmin couple left Gautam asked Bhagavan, "Bhante! Why is there ooze of milk from the breasts of this Brahmani Devananda?" Bhagavan Mahavir replied - "O Gautam! Brahmani Devananda is my mother. I am Devananda's son. That is why out of the natural love for her son there is ooze of milk." Rishabh-datt and Devananda listened to Bhagavan's sermon and got detached. They got initiated and enkindled their souls by study, meditation and unique austerities. They got liberated in that very birth. -Shatak-9, lesson-33 Rh 0955555555555555555555555555555550

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LENE IFr 3. tassa NaM usabhadattamAhaNassa devANaMdA nAmaM mAhaNI hotthA, sukumAlapANi-pAyA jAva piyadaMsaNA ke surUvA samaNovAsiyA abhigayajIvAjIvA uvaladdhapuNNa-pAvA jAva vihri| 3. usa RSabhadatta brAhmaNa kI devAnandA nAma kI brAhmaNI (dharmapatnI) thii| usake hAtha-paira sukumAla 5 the, yAvat usakA darzana bhI priya thaa| usakA rUpa sundara thaa| vaha zramaNopAsikA thI, jIva-ajIva Adi tattvoM kI jAnakAra thI tathA puNya-pApa kA marma samajhane vAlI thI yAvat viharaNa karatI thii| 3. That Brahmin Rishabh-datt had a wife named Devananda. Her limbs were delicate ... and so on up to... she was charming and beautiful. She was a devotee of Shramans, understood the fundamental entities including soul and matter, and very much aware of the basics about virtues and vices, ... and so on up to... She spent her life enkindling (bhaavit) her soul (with ascetic religion and austerities). vivecana : vaizAlI ke nikaTa kuNDapura nAmaka choTA nagara thA, jisake do upanagara the| pazcima dizA meM kSatriyakuNDa jo kSatriyoM kA mukhya kendra thA, vahA~ rAjA siddhArtha rahate the| dUsarA pUrva meM brAhmaNakuNDa, jahA~ brAhmaNoM kI adhika saMkhyA thii| isa varNana se jJAta hotA hai ki RSabhadatta pahale brAhmaNa-saMskRti kA anugAmI rahA hogA, sAtha hI apane samAja kA mukhiyA dhanADhya bhI thaa| vaha cAroM vedoM kA jJAtA tathA anya aneka brAhmaNa-granthoM kA vidvAn thaa| // kinta bAda meM bhagavAna pArzvanAtha ke santAnIya maniyoM ke samparka se vaha zramaNopAsaka bnaa| zramaNadharma kA tattva huaa| Elaboration - Kundapur was a small township near Vaishali. It had two suburbs. The eastern suburb was the main center of Kshatriyas (the warrior clans) and was called Kshatriyakund. King Siddharth lived there. The western suburb had a larger population of Brahmins (the priestly clans) and was called Brahmankund. The aforesaid description informs that originally Rishabh-datt must have been a follower of Brahmin culture. He was also rich and prominent En in his society. He was a scholar of the four Vedas and many other Brahmin scriptures. But later he must have come in contact with the ascetic followers of Bhagavan Parshvanaath and embraced the Shraman religion. In due course he became a scholar of Shraman religion. bhagavAna kI sevA meM vandanA-paryupAsanAdi ke lie jAne kA nizcaya DECISION TO PAY HOMAGE TO BHAGAVAN MAHAVIR 4. teNaM kAleNaM teNaM samaeNaM sAmI samosaDhe / parisA jAva pjjuvaasti| 4. usa kAla aura usa samaya meM (zramaNa bhagavAna mahAvIra) svAmI vahA~ pdhaare| samavasaraNa lgaa| pariSad yAvat paryupAsanA karane lgii| 895555555555555555555555555555555555555555555555555 navama zataka : tetIsavA~ uddezaka (433) Ninth Shatak : Thirty Third Lesson

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phra Wan 5. tae NaM se usabhadatte mAhaNe imIse kahAe laTTe samANe haTTa jAva hiyae jeNeva devANaMdA mAhaNI teNeva uvAgacchai, uvAgacchittA devAnaMdaM mAhaNiM evaM vayAsI - evaM khalu devANuppie ! samaNe bhagavaM mahAvIre Adigare jAva savvaNNU savvadarisI AgAsagaeNaM cakkeNaM jAva suhaMsuheNaM viharamANe jAva bahusAlae ceie ahApaDirUvaM jAva viharai / taM mahAphalaM khalu devANuppie ! tahArUvANaM arahaMtANaM bhagavaMtANaM nAma - goyassa vi savaNayAe kimaMga puNa abhigamaNa - vaMdaNa-namaMsaNa- paDipucchaNa- pajjuvAsaNayAe ? egassa vi 5 Ariyassa dhammiyassa suvayaNassa savaNayAe kimaMga puNa viulassa aTThassa gahaNayAe ? taM gacchAmo NaM devApie ! samaNaM bhagavaM mahAvIraM vaMdAmo nama'sAmo jAva pjjuvaasaamo| eyaM NaM ihabhave ya parabhave ya hiyAe suhAe khamAe nissesAra ANugAmiyattAe bhavissai / Wan 4. During that period of time Bhagavan Mahavir arrived there and the religious assembly started. People came out to pay homage and attend the discourse. 5. zramaNa bhagavAna mahAvIra svAmI ke padArpaNa kI bAta ko sunakara vaha RSabhadatta brAhmaNa atyanta harSita aura santuSTa huA, hRdaya meM ullasita huA aura devAnandA brAhmaNI ke pAsa Akara isa prakAra bolA- he devAnupriye ! dharma kI Adi karane vAle yAvat sarvajJa sarvadarzI zramaNa bhagavAna mahAvIra AkAza meM rahe hue cakra ( bhagavAna ke Age AkAza meM dharmacakra calatA thA) se yukta yAvat sukhapUrvaka vihAra karate hue yahA~ padhAre haiM, yAvat bahuzAlaka nAmaka caitya (udyAna) meM yogya avagraha (sthAna Adi ) grahaNa Wan karake vicaraNa karate haiM / he devAnupriye ! una tathArUpa arihanta bhagavAna ke nAma - gotra ke zravaNa se bhI 5 mahAphala prApta hotA hai, to unake sammukha jAne, vandana - namaskAra karane, prazna pUchane aura paryupAsanA karane Wan Wan ke Adi se hone vAle phala ke viSaya meM to kahanA hI kyA ! (unake) eka bhI Arya aura dhArmika suvacana zravaNa se mahAn phala hotA hai, to phira vipula artha ko grahaNa karane se mahAphala ho, isameM to kahanA hI 5 kyA hai ! isalie he devAnupriye ! hama caleM aura zramaNa bhagavAna mahAvIra ko vandana - namana kareM yAvat unakI paryupAsanA kreN| yaha kArya hamAre lie isa bhava meM tathA parabhava meM hita ke lie, sukha ke lie, kSamatA (-saMgatatA) ke lie, niHzreyasa ke lie aura AnugAmikatA ( - zubha anubandha ) ke lie hogaa| phra phra 5. On hearing about the arrival of Bhagavan Mahavir, Rishabh-datt was very happy and so on up to... filled with joy. He came to Brahmini Devananda and said "O Beloved of gods! The propagator of the religious order ... and so on up to... all-knowing and all-seeing Shraman Bhagavan Mahavir endowed with the divine disc in the sky (Tirthankar is preceded by the airborne divine disc of religion) and so on up to... moving with comfort has arrived here and so on up to... has taken his lodge according to the ascetic code and settled down in Bahushalak Chaitya. O Beloved of gods! What to say of being able to go near him, pay homage to him, bow to him, ask questions to him, worship him, and y avail of his company when mere hearing of the name and lineage of that y bhagavatI sUtra (3) Bhagavati Sutra (3) ... (434) 553 5

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1555555555555555555555555555555555555 Iriririr e LC LC Arihant Bhagavan (the Omniscient Lord) is highly meritorious! What to i say of the benefits of listening to his complete sermon when hearing even a single pious word uttered by him is a great achievement! Therefore, O beloved of gods! It would be good for us to go there and pay homage to Shraman Bhagavan Mahavir. ... and so on up to... Let us go there to worship him and sit near him. This act of obeisance will prove to be beneficial, blissful, peace giving, and means of salvation for us in this, next and following births." 6. tae NaM sA devANaMdA mAhaNI usabhadatteNaM mAhaNeNaM evaM vuttA samANI haTTa jAva hiyayA karayala jAva / kaTu usabhadattassa mAhaNassa eyamaTuM viNaeNaM pddisunnei| 6. tatpazcAt RSabhadatta brAhmaNa se isa prakAra kA kathana sunakara devAnandA brAhmaNI hRdaya meM atyanta / harSita yAvat ullasita huI aura usane donoM hAtha jor3akara mastaka para aMjali karake RSabhadatta brAhmaNa ke kathana ko vinayapUrvaka svIkAra kiyaa| i 6. Hearing this from Brahman Rishabh-datt, Brahmani Devananda was very happy ... and so on up to... filled with joy. She raised her joined palms to her forehead and humbly accepted his suggestion. brAhmaNa-dampati kI darzanavandanArtha jAne kI taiyArI PREPARATIONS TO GO TO PAY HOMAGE 7. tae NaM se usabhadatte mAhaNe koDuMbiyapurise saddAvei koDuMbiyapurise saddAvettA evaM vayAsIkhippAmeva bho ! devANuppiyA ! lahukaraNajutta-joiya-samakhura-vAlidhANa-samalihiyasiMgaehiM # jaMbUNayAmayakalAvajuttapaivisiTThaehiM rayayAmayaghaMTasuttarajjuyavarakaMcaNanatthapaggahoggahiyaehiM nIluppala * kayAmelaehiM pavaragoNajuvANaehiM nANAmaNirayaNa ghaMTiyAjAlaparigayaM sujAyajugajottarajjuyajugapasattha saviracitanimmiyaM pavaralakkhaNovaveyaM dhammiyaM jANappavaraM juttAmeva uvaTThaveha, uvaTThavittA mama eyamANattiyaM pccppinnh| 7. tatpazcAt usa RSabhadatta brAhmaNa ne apane kauTumbika puruSoM (sevakoM) ko bulAyA aura isa prakAra kahA-devAnupriyo ! zIghra calane vAle, prazasta, sadRzarUpa vAle, samAna khura aura pUMcha vAle, eka samAna sIMga vAle, svarNa-nirmita kalApoM (AbhUSaNoM) se yukta, uttama gati (cAla) vAle, cA~dI kI ghaMTiyoM / se yukta, svarNamaya nAtha (nAsArajju) dvArA bA~dhe hue, nIla kamala kI kalaMgI vAle do uttama yuvA bailoM se yukta, aneka prakAra kI maNimaya ghaMTiyoM ke samUha se vyApta, uttama kASThamaya jue (dhUsara) aura jota kI # uttama do DoriyoM se yukta, zreSTha lakSaNoM se yukta, dhArmika zreSTha yAna (ratha) zIghra taiyAra karake yahA~ upasthita 5 karo aura isa AjJA ko vApasa karo arthAt isa AjJA kA pAlana karake mujhe sUcanA kro| 7. Then Brahman Rishabh-datt called his attendants (kautumbik fi purush) and said -- "Beloved of gods! Prepare and bring soon the best fi religious carriage of superlative attributes, which is embellished with t t t t t t hhhhhhhh navama zataka : tetIsavA~ uddezaka (435) Ninth Shatak: Thirty Third Lesson 3Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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BBu Bu Bu Bu Bu Bu $$$$$$ $$$55555 bunches of a variety of gem-studded bells, and equipped with a yoke of best quality wood and two sets of quality bridle and reigns; and 451 harnessed to which are two fine young bullocks, which are fast and graceful and look-alike having similar hooves, tails and horns. They must have graceful gait and be embellished with golden ornaments, silver bells, golden nose-rope, and plume made of blue lotus. Follow this Si order and report me back." 8. tae NaM te koDuMbiyapurisA usabhadatteNaM mAhaNeNaM evaM vuttA samANA haTTa jAva hiyayA karayala0 evaM vayAsI-sAmI ! 'taha' ttANAe viNaeNaM vayaNaM jAva paDisuNettA khippAmeva lahukaraNajutta0 jAva dhammiyaM jANappavaraM juttAmeva uvaTThavettA jAva tamANattiyaM pccppinnNti| 8. jaba RSabhadatta brAhmaNa ne una kauTambika puruSoM ko isa prakAra kahA, taba ve use sunakara atyanta : hai harSita yAvat hRdaya meM Anandita hue aura mastaka para aMjali karake isa prakAra kahA- "svAmin ! ApakI yaha AjJA hameM mAnya hai''| aisA kahakara vinayapUrvaka unake vacanoM ko svIkAra kiyA aura (RSabhadatta kI AjJAnusAra) zIghra hI drutagAmI do bailoM se yukta yAvat zreSTha dhArmika ratha ko taiyAra karake upasthita kiyA; yAvat unakI AjJA ke pAlana kI sUcanA dii| 8. When Brahman Rishabh-datt said thus to his attendants they were very happy ... and so on up to... filled with joy and raising their joined palms to their heads they said - "Sir! We will do as you say." 1 With these words they humbly accepted the order and soon prepared and brought the best religious carriage ... and so on up to... reported about completion of the mission. 9. tae NaM se usabhadatte mAhaNe pahAe jAva appamahagyAbharaNAlaMkiyasarIre sAo gihAo paDinikkhamai, sAo gihAo paDinikkhamittA jeNeva bAhiriyA uvaTThANasAlA, jeNeva dhammie jANappavare / teNeva uvAgacchai, teNeva uvAgacchittA dhammiyaM jANappavaraM duruuddhe| 9. tadanantara vaha RSabhadatta brAhmaNa snAna yAvat alpa bhAra (kama vajana ke) aura mahAmUlya vAle AbhUSaNoM se apane zarIra ko alaMkRta kiye hue apane ghara se bAhara niklaa| ghara se bAhara nikalakara jahA~ bAharI upasthAnazAlA thI aura jahA~ zreSTha dhArmika ratha thA, vahA~ aayaa| Akara usa ratha para ArUr3ha huaa| 9. After that Brahman Rishabh-datt took his bath ... and so on up to... adorned his body with ornaments that were light in weight and high in value. He then came out of his residence, proceeded to the outer courtyard where the carriage was parked. He then boarded the carriage. Wan 555555)))))))))))))))))))55555555555555555555558 n t t vbvbvb vbvm t t t t t t t bhagavatI sUtra (3) (436) Bhagavati Sutra (3) 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 Wei %%%B

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| 5955 5 55 555 595 555 5 5 5 5 55 55555555 5 55 5552 ---.-.-. 10. tae NaM sA devANaMdA mAhaNI NhAyA jAva appamahagghAbharaNAlaMkiyasarIrA bahUhiM khujjAhiM cilAiyAhiM jAva aMteurAo niggacchai; aMteurAo niggacchittA jeNeva bAhiriyA uvaTThANasAlA, jeNeva dhammie jANappavare teNeva uvAgacchai, teNeva uvAgacchittA jAva dhammiyaM jANappavaraM durUDhA / 10. taba devAnandA brAhmaNI ne bhI (antaHpura meM) snAna kiyA, yAvat alpa bhAra vAle mahAmUlya AbhUSaNoM se zarIra ko suzobhita kiyaa| phira bahuta-sI kubjA dAsiyoM tathA cilAta deza kI dAsiyoM ke sAtha yAvat antaHpura se nikalI / antaHpura se nikalakara jahA~ bAhara kI upasthAnazAlA thI aura jahA~ zreSTha dhArmika ratha khar3A thA, vahA~ AI / usa zreSTha dhArmika ratha para ArUr3ha huI / 10. Brahmani Devananda (in the inner quarters ) also took her bath ... and so on up to ... adorned her body with ornaments that were light in 5 weight and high in value. She then came out of his residence accompanied by many maids including the hunchbacked ones and those from Chilat country. She proceeded to the outer courtyard where the carriage was parked. She then boarded the carriage. 11. tae NaM se usabhadatte mAhaNe devANaMdAe mAhaNIe saddhiM dhammiyaM jANappavaraM durUDhe samANe NiyagapariyAla saMparivuDe mAhaNakuMDaggAmaM nagaraM majjhaMmajjheNaM niggacchai, niggacchittA jeNeva bahusAlae ceie phra teNeva uvAgacchai, teNeva uvAgacchittA chattAdIe titthakarAtisae pAsai, pAsittA dhammiyaM jANappavaraM Tavei, ThavettA dhammiyAo jANappavarAo paccoruhai, paccoruhittA samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchai, taM jahA - sacittANaM davvANaM viosaraNayAe evaM jahA biiyasae ( sa. 2, u. 5, su. 14 ) jAva tivihAe pajjuvAsaNAe pajjuvAsai / 11. isake pazcAt vaha RSabhadatta brAhmaNa devAnandA brAhmaNI ke sAtha zreSTha dhArmika ratha para car3hA huA apane parivAra se parivRtta hokara brAhmaNakuNDagrAma nAmaka nagara ke madhya meM hotA huA nikalA aura bahuzAlaka nAmaka udyAna meM AyA / vahA~ tIrthaMkara bhagavAna ke chatra Adi atizayoM ko dekhaa| dekhate hI usane zreSTha dhArmika ratha ko ThaharAyA aura usa zreSTha dharma ratha se nIce utraa| ratha se utarakara vaha zramaNa bhagavAna mahAvIra ke pAsa pA~ca prakAra ke abhigamapUrvaka gyaa| ve pA~ca abhigama isa prakAra haiM - ( 9 ) sacitta dravyoM kA tyAga karanA ityAdi; dvitIya zataka (ke paMcama uddezaka, sU. 14) meM kahe anusAra yAvat tIna prakAra kI paryupAsanA se upAsanA karane lagA / 11. Then that Brahman Rishabh-datt along with Brahmani Devananda riding the best religious carriage and surrounded by his family crossed the city named Brahman Kundagram and arrived at Bahushalak garden. There he observed the divine canopy and other divine signs of a Tirthankar. He then stopped his best religious carriage and alighted from it. After getting down from the carriage he observed the five codes of courtesy meant for a religious assembly (abhigam) and navama zataka: tetIsavA~ uddezaka Ninth Shatak: Thirty Third Lesson *tmilllk timitttimittkttttimikkt***lll*cumikkumimimimimimimimimimimi (437) puumimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimilllim .

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aphra 2- 5 5 5 5 5 555 5555 5555 5555955555 5 5955 5 5 5 5 5 5 5 5 5 55 5 5 55955 52 went before Bhagavan Mahavir. The five codes being (1) discarding of things infested with living organisms (sachit) etc. as mentioned in the second chapter ( aphorism 14 of the fifth lesson) and so on up to ... commenced his threefold worship - physical, vocal, and mental. 12. tae NaM sA devANaMdA mAhaNI dhammiyAo jANappavarAo paccoruhai, paccoruhittA 0 bahuyAhiM khujjAhiM jAva mahattaragavaMdaparikkhittA samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchai, 5 sacittANaM davvANaM viosaraNayAe 1 acittANaM davvANaM avimoyaNayAe 2 viNayoNayAe gAyalaTThIe 3 cakkhuphAse aMjalipaggaheNaM 4 maNassa egattI bhAvakaraNeNaM 5 / jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, 5 teNeva uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei, karettA vaMdai namasai, vaMdittA namaMsittA usabhadattaM mAhaNaM purao kaTTu ThiyA ceva saparivArA sussUsamANI NamaMsamANI abhimuhA viNaNaM paMjaliuDA pajjuvAsai / jahA Wan Wan 12. tadanantara vaha devAnandA brAhmaNI bhI dhArmika uttama ratha se nIce utarI aura apanI bahuta-sI dAsiyoM Adi yAvat mahattarikA - vRnda se parivRta hokara zramaNa bhagavAna mahAvIra ke sammukha paMcavidha abhigamapUrvaka jAne lgii| ve pA~ca abhigama isa prakAra haiM - ( 9 ) sacitta dravyoM kA tyAga karanA, ( 2 ) acitta dravyoM kA tyAga na karanA, arthAt vastra Adi ko vyavasthita DhaMga se dhAraNa karanA, (3) vinaya se zarIra ko nIce jhukAnA, (4) bhagavAna ke dRSTigocara hote hI donoM hAtha jor3anA, (5) mana ko ekAgra krnaa| ina pA~ca abhigrahoM dvArA jahA~ zramaNa bhagavAna mahAvIra the, vahA~ vaha AI aura usane bhagavAna ko tIna bAra AdakSiNa (dAhinI ora se) pradakSiNA kI, phira vandana - namaskAra kiyA / vandana - namaskAra ke ! bAda RSabhadatta brAhmaNa ko Age karake apane parivAra sahita zuzrUSA karatI huI, namana karatI huI, sammukha khar3I rahakara vinayapUrvaka hAtha jor3akara upAsanA karane lgii| 12. Brahmani Devananda also alighted from the best religious carriage and surrounded by her numerous maids and attendants approached Shraman Bhagavan Mahavir observing the five codes of courtesy meant for a religious assembly (abhigam). 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, i (4) to join palms the instant the senior ascetics are seen, and (5) to focus attention. Concluding the five abhigams she came near Shraman Bhagavan Mahavir and starting from right (aadakshin) went around Bhagavan three times and paid homage and obeisance. She than stood with her family, facing Bhagavan, behind her husband, and commenced worship carefully listening, bowing her head, and humbly joining her y palms. 4 y Y Y bhagavatI sUtra (3) - (438) 5555555E Bhagavati Sutra (3)

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t t t t t t t t t t t t t t t t t t t t 199 5 )))) ))))))) )))))) ))))))) - vivecana : pA~ca abhigama-tyAgI mahApuruSoM ke pAsa jAne kI eka viziSTa maryAdA ko zAstrIya paribhASA meM F 'abhigama' kahA jAtA hai| ve pA~ca prakAra ke haiM parantu strI aura puruSa ke lie tIsare abhigama meM antara hai| zrAvaka ke lie hai eka paTa vAle dupaTTe kA uttarAsaMga karanA, jabaki zrAvikA ke lie hai-vinaya se zarIra ko jhukaanaa| sAdhu-sAdhviyoM ke pAsa jAne ke lie ina pA~ca abhigamoM kA pAlana karanA Avazyaka hai| Elaboration - Five Abhigams - A special set of codes observed while approaching ascetics and other great renouncers is called abhigam. They are five in number. Of these the third one has variations for male and fi female. A man has to set his one-piece scarf on his shoulders in a specific 45 way whereas a woman has just to humbly bow down. While approaching male or female ascetics it is mandatory to observe this set of five codes. devAnandA kI mAtRvatsalatA DEVANANDA'S MOTHERLY AFFECTION 13. tae NaM sA devANaMdA mAhaNI AgayapaNhayA papphuyaloyaNA saMvariyavalayabAhA kaMcuyaparikkhittiyA dhArAhayakalaMbagaM piva samUsasiyaromakUvA samaNaM bhagavaM mahAvIraM aNimisAe diTThIe dehamANI dehamANI citttthi| 13. tadanantara usa devAnandA brAhmaNI ke pAnA car3hA (arthAt bhagavAna ko dekhane mAtra vAtsalya ke kAraNa usake stanoM meM dUdha A gyaa)| usake netra harSAzruoM se bhIga gye| harSa se praphullita hotI huI hai usakI bAhoM ko valayoM ne roka liyaa| (arthAt usakI bhujAoM ke kar3e-bAjUbaMda taMga ho gye)| - harSAtireka se usakI kaJcukI (kAMcalI) vistIrNa ho gii| megha kI dhArA se vikasita kadamba-puSpa ke samAna usakA zarIra romAJcita ho gayA (zarIra kA roma-roma harSa se nAca utthaa)| phira vaha zramaNa bhagavAna mahAvIra ko animeSa dRSTi se (TakaTakI lagAkara) dekhatI rhii| 13. After that Brahmani Devananda had a natural flow of milk in her breasts (by looking at Bhagavan Mahavir there was a spontaneous upsurge of motherly affection in her mind). Her eyes were filled with tears of joy. Her arms swelled due to excess of joy tightening her armlets. This upsurge of joy stretched her brassieres. Like the bloom on the flowers of Kadamb tree due to rain drops her body was thrilled (all bodyhair danced with joy). And she steadily stared at Bhagavan Mahavir without even a wink. 14. [pra. ] 'bhaMte !' tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdati namaMsati, vaMdittA namaMsittA evaM vayAsI-kiM NaM bhaMte ! esA devANaMdA mAhaNI AgayapaNhayA taM ceva jAva romakUvA devANuppiyaM aNimisAe diTThIe dehamANI dehamANI ciTThai ? [u. ] 'goyamA !' di samaNe bhagavaM mahAvIre bhagavaM goyama evaM vayAsI-evaM khalu goyamA ! devANaMdA mAhaNI mama ammagA, ahaM NaM devANaMdAe mAhaNIe atte| teNaM esA devANaMdA mAhaNI teNaM puvvaputtasiNehANurAgeNaM # AgayapaNhayA jAva samUsasiyaromakUvA mamaM aNimisAe diTThIe pehamANI pehamANI citttthi| 4545phaphaphafa 85555$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFF555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$ navama zataka : tetIsavA~ uddezaka (439) Ninth Shatak : Thirty Third Lesson

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***lllimimimimimimimimimimimimimimimimimimimimimimimimimimimillli 14. [ pra. ] (yaha dekhakara ) bhagavAna gautama ne, 'bhagavan !' yoM kahakara zramaNa bhagavAna mahAvIra ko vandana - namaskAra kiyaa| usake pazcAt isa prakAra [prazna ] pUchA- bhante ! isa devAnandA brAhmaNI ke stanoM 5 se dUdha kaise nikala AyA ? yAvat ise romAMca kyoM ho AyA ? aura yaha Apa devAnupriya ko animeSa dRSTi se dekhatI huI kyoM khar3I hai ? ktkkmittttitttttttttttttttttttttttttttlll*****mikmi Wan 5 14. [Q.] (Observing this ) Bhagavan Gautam exclaimed "Bhante!" Uttering thus he paid homage and obeisance. After that he asked "Bhante! Why is there ooze of milk from the breasts of this Brahmani ! Devananda ? and so on up to... Why is she so thrilled? And why she stands steadily staring at you, O Beloved of gods? 5 [ u. ] 'gautama !' yoM kahakara zramaNa bhagavAna mahAvIra svAmI ne bhagavAna gautama se isa prakAra kahAhe gautama ! devAnandA brAhmaNI merI mAtA hai| maiM devAnandA kA Atmaja (putra) huuN| isalie devAnandA ko pUrva-putrasnehAnurAgavaza dUdha A gayA, yAvat romAJca huA aura yaha mujhe animeSa dRSTi se dekha rahI hai| [Ans.] "Gautam!" Addressing thus Shraman Bhagavan Mahavir replied to Bhagavan Gautam -"O Gautam! Brahmani Devananda is my mother. I am Devananda's son. That is why out of the natural love for her ex-son there is ooze of milk and so on up to... She is so thrilled and stands steadily staring at me. 5 rAtri taka bhagavAna kA jIva devAnandA ke garbha meM rahA / tadanantara trizalA kSatriyANI ke garbha meM sAharaNa kiyA gyaa| ataH devAnandA trizalA mAtA kI bhA~ti hI bhagavAna mahAvIra kI mAtA thii| isa varNana se patA calatA hai / garbha se haraNa kI yaha ghaTanA aba taka ajJAta hI thii| bhagavAna ne gautama ke sAtha prakaTa kii| 5 4 vivecana : kalpasUtra Adi ke anusAra bhagavAna mahAvIra kA jIva dazaveM svarga se cyavakara dakSiNa brAhmaNakuNDa ke koDAla gotrIya RSabhadatta brAhmaNa kI patnI devAnandA ke garbha meM Aye / devAnandA ne caudaha svapna dekhe / bayAsI - - Elaboration According to Kalpa Sutra and other texts, the soul that was to be Bhagavan Mahavir descended from the tenth heaven and came in the womb of Devananda, the wife of Brahman Rishabh-datt of Kodal clan living in southern Brahman Kundagram. Devananda then saw fourteen dreams. The soul of Bhagavan Mahavir remained in the womb of Devananda for eighty-two nights. After that the fetus was transferred into the womb of Trishala Kshatriyani. Thus Devananda was also the mother of Bhagavan Mahavir just like mother Trishala. The aforesaid description informs that till that moment the incident of fetus transfer y was not known. It was Bhagavan Mahavir who revealed it to Gautam. RSabhadatta dvArA pravajyA grahaNa INITIATION OF RISHABH DATT 15. tae NaM samaNe bhagavaM mahAvIre usabhadattassa mAhaNassa devANaMdAe ya mAhaNIe tIse ya mahatimahAliyAe isiparisAe jAva parisA pddigyaa| bhagavatI sUtra (3) (440) culll*mimimimimimimimimimimimimimimimimimimimimimimimimimimimimimi Bhagavati Sutra (3) Y 4 Y y 4 5 4 1555 pha

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15. tadanantara zramaNa bhagavAna mahAvIra svAmI ne RSabhadatta brAhmaNa aura devAnandA brAhmaNI tathA usa atyanta bar3I RSi-pariSad (jJAnI sAdhakoM kI pariSada) Adi ko dharmakathA kahI; yAvat pariSad vApasa OM calI gii| 15. After this Shraman Bhagavan Mahavir gave his sermon to Brahman Rishabh-datt, Brahmani Devananda and the large gathering 4 ... and so on up to... the assembly dispersed. . 16. tae NaM se usabhadatte mAhaNe samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM soccA nisamma haTThatuDhe Wan uTThAe uDhei, uTThAe udvettA samaNaM bhagavaM mahAvIraM tikkhutto AyA0 jAva namaMsittA evaM vayAsI-'evameyaM hai bhaMte ! tahameyaM bhaMte !' jahA khaMdao (sa. 2, u. 1, su. 34) jAva 'se jaheyaM tubbhe vaMdaha' tti kaTu OM uttarapurasthimaM disIbhAgaM avakkamai, uttarapurasthimaM disIbhAgaM avakkamittA sayameva AbharaNa-mallAlaMkAraM // + omuyai, sayameva AbharaNa-mallAlaMkAraM omuittA sayameva paMcamuTThiyaM loyaM karei, sayameva paMcamuTThiyaM loyaM OM karittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto Wan AyAhiNaM payAhiNaM jAva namaMsittA evaM vayAsI-Alitte NaM bhaMte ! loe, palitte NaM bhaMte ! loe, evaM jahA OM khaMdao (sa. 2, u. 1, su. 34) taheva pavvaio jAva sAmAiyamAiyAiM ikkArasa aMgAI ahijjai jAva + bahUhiM cauttha-cha?-'TThama-dasama jAva vicittehiM tavokammehiM appANaM bhAvemANe bahUI vAsAI sAmaNNapariyAyaM pAuNai, pAuNittA mAsiyAe saMlehaNAe attANaM jhUsei, mAsiyAe saMlehaNAe attANaM ma jhUsittA saDhi bhattAiM aNasaNAe chedei, saDhi bhattAI aNasaNAe chedettA jassaTTAe kIrai naggabhAvo jAva . tamaDheM ArAhei, 2 jAva svvdukkhpphiinne| ma 16. isake pazcAt vaha RSabhadatta brAhmaNa, zramaNa bhagavAna mahAvIra ke pAsa dharma-zravaNa kara aura use hRdaya meM dhAraNa karake harSita aura santuSTa hokara khar3A huaa| khar3e hokara usane zramaNa bhagavAna OM mahAvIra kI tIna bAra AdakSiNa-pradakSiNA kI, yAvat vandana-namana karake isa prakAra nivedana kiyA+ 'bhagavan ! Apane kahA, vaisA hI hai, ApakA kathana yathArtha hai bhagavan !' ityAdi (dUsare zataka ke prathama uddezaka, sU. 34 meM) skandaka tApasa-prakaraNa meM kahe anusAra; yAvat jo Apa kahate haiM, vaha usI prakAra fa hai|' isa prakAra zeSa varNana karanA caahie| tatpazcAt vaha (RSabhadatta brAhmaNa) IzAnakoNa (uttara-pUrva + dizA bhAga) meM gyaa| vahA~ jAkara usane svayameva AbhUSaNa, mAlA aura alaMkAra utAra diye| phira OM svayameva paMcamuSTi kezaloca kiyA aura zramaNa bhagavAna mahAvIra ke pAsa aayaa| bhagavAna kI tIna bAra fa pradakSiNA kI, yAvat namaskAra karake isa prakAra kahA-bhagavan ! (jarA aura maraNa se) yaha loka cAroM ke ora se prajvalita ho rahA hai, bhagavan ! yaha loka cAroM ora se atyanta jala rahA hai, ityAdi kahakara ma (dvitIya zataka, prathama uddezaka, sU. 34 meM) jisa prakAra skandaka tApasa kI pravrajyA kA prakaraNa hai, tadanusAra (RSabhadatta brAhmaNa ne) pravrajyA grahaNa kI, yAvat sAmAyika Adi gyAraha aMgoM kA adhyayana kiyA, yAvat bahuta-se upavAsa (caturthabhakta), belA (SaSThabhakta), telA (aSTamabhakta), caulA (dazamabhakta) OM ityAdi vicitra tapaHkarmoM se AtmA ko bhAvita karate hue, bahuta varSoM taka zrAmaNya-paryAya navama zataka : tetIsavA~ uddezaka ___(441) Ninth Shatak : Thirty Third Lesson | 55555555555555 89555555555555)))))))))))

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555555555555555555555555555555555555555555 Wan Wan Wan Wan Wan 55555555555555555 Wan ( zramaNa-dIkSA) kA pAlana kiyA aura ( anta meM) eka mAsa kI saMllekhanA se AtmA ko saMlikhita karake 5 sATha bhaktoM kA anazana se chedana kiyA aura aisA karake jisa uddezya se nagnabhAva ( nirgranthatva - saMyama ) svIkAra kiyA, yAvat usa nirvANa rUpa artha kI ArAdhanA kara lI, yAvat ve siddha, buddha, mukta, parinirvRtta evaM sarvaduHkhoM se rahita hue / Wan 57 Wan 16. On listening to and understanding the religious discourse given Wan by Bhagavan Mahavir, that Brahman Rishabh-datt 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 so on up to... paid homage and obeisance and said "Bhante! It is as you say. Bhante! It is the ultimate reality." Quote from the Skandak story Wan (Chapter-2, Lesson-1, Aph. 34) ... and so on up to... "Bhante! It is exactly as you have stated." Then he (Brahman Rishabh-datt) went in the northeast direction (Ishan Kone) and discarded his ornaments, garlands and adornments. The five-fist pulling out of hair (panchamushti keshlocha) followed this. He then returned near Shraman Bhagavan Mahavir, went around him three times... and so on up to... paid homage Wan and said "Bhante! This world is ablaze. Bhante! This world is being Wan consumed by fire. Bhante! This world is ablaze and is being consumed by the fire of old age and death. etc." Saying thus and so on up to... (as mentioned in Chapter-2, Lesson-1) he (Brahman Rishabh-datt) got initiated... and so on up to... studied the eleven limbs (Anga) of the canon ... and so on up to... he enkindled his soul by observing unique 45 austerities including one day, two days, three days and four days fasts, Wan spent many years as an ascetic and in the end performed the ultimate vow (Sallekhana) for one month to accomplish the purpose (liberation) for which he got initiated... and so on up to... he got perfected (Siddha), enlightened (buddha), liberated (mukta), free of cyclic rebirth (pariniurit), and ended all miseries. 4757 45 47 47 5 vivecana : prastuta sUtra meM RSabhadatta kA pravrajyA grahaNa varNana saMkSepa meM hai / isa sandarbha meM usakA vairAgya prApta honA, apanI patnI va parivArajanoM se AjJA-prApti, dIkSAbhiniSkramaNa zAstrAdhyayana, tapazcaraNa aura anta meM 5 saMllekhanA saMthArApUrvaka, samAdhimaraNa taka kA samagra varNana jAna lenA caahie| 47 4 bhagavatI sUtra ( 3 ) Elaboration Here the description of Brahman Rishabh-datt's initiation has been given in brief. The details starting from the moment of detachment to meditational-death (samadhi maran) covering 45 incidents including seeking permission from his wife and family, Wan initiation, studies, austerities and taking the ultimate vow are same as mentioned about Skandak Parivrajak in Chapter-2, Lesson-1. Wan ... (442) 5555555555555555555 Wan 47 Bhagavati Sutra (3)

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55555555555555555555 OM devAnandA dvArA dIkSA grahaNa INITIATION OF DEVANANDA OM 17. tae NaM sA devANaMdA mAhaNI samaNassa bhagavao mahAvIrassa aMtiyaM dhamma soccA nisamma mahatuTThA0 samaNaM bhagavaM mahAvIraM tikkhutto AyAhipayAhiNaM jAva namaMsittA evaM vayAsI-evameyaM bhaMte! * tahameyaM bhaMte, evaM jahA usabhadatto (su. 16) taheva jAva dhmmmaaikkhiyN| 17. tadanantara zramaNa bhagavAna mahAvIra svAmI se dharma sunakara evaM hRdayaMgama karake vaha devAnandA + brAhmaNI atyanta hRSTa evaM tuSTa (Anandita evaM santuSTa) huI aura zramaNa bhagavAna mahAvIra kI tIna bAra AdakSiNa-pradakSiNA karake yAvat namaskAra karake isa prakAra bolI-bhagavan ! Apane jaisA kahA hai, vaisA hI hai, bhagavan ! ApakA kathana yathArtha hai| isa prakAra jaise RSabhadatta ne (sU. 16 meM) pravrajyA grahaNa karane ke lie nivedana kiyA thA, vaise hI virakta devAnandA ne bhI nivedana kiyA; yAvat 'dharma kahA'; yahA~ taka kahanA caahie| 17. Listening to and understanding the religious discourse given by 4 Bhagavan Mahavir, that Brahmani Devananda became happy, contented... and so on up to... her heart bloomed with bliss. She got up, went around Shraman Bhagavan Mahavir three times clockwise ... and 4 so on up to... paid homage and obeisance and said -- "Bhante! It is as you say. Bhante! It is the ultimate reality." This way, like Brahman Wan Rishabh-datt had requested for initiation (Aphorism 16), detached ; Brahmani Devananda too requested for initiation. ... and so on up to... 'gave the sermon'. ma 18. tae NaM samaNe bhagavaM mahAvIre devANaMdaM mAhaNiM sayameva pavAvei, sayameva muMDAvei, sayameva ajjacaMdaNAe ajjAe sIsiNittAe dlyi| 18. taba zramaNa bhagavAna mahAvIra svAmI ne devAnandA brAhmaNI ko svayameva pravrajita karAyA, svayameva muNDita karAyA aura svayameva AryacandanA AryA ko ziSyArUpa meM sauMpa diyaa| 18. Then Shraman Bhagavan Mahavir himself got her initiated and tonsured and entrusted her as a disciple to Aryaa Chandana. 19. tae NaM sA ajjacaMdaNA ajjA devANaMdaM mAhaNiM sayameva pavvAvei, sayameva muMDAvei, sayameva sehAvei, evaM jaheva usabhadatto taheva ajjacaMdaNAe ajjAe imaM eyArUvaM dhammiyaM uvadesaM sammaM saMpaDivajjaitamANAe tahA gacchai jAva saMjameNaM sNjmi| 19. tatpazcAt AryacandanA ne AryA devAnandA brAhmaNI ko svayaM pravrajita kiyA, svayameva muNDita + kiyA aura svayameva use (saMyama kI) zikSA dii| devAnandA (navadIkSita sAdhvI) ne bhI RSabhadatta ke samAna // isa prakAra ke dhArmika (zramaNadharmapAlana sambandhI) upadeza ko samyak rUpa se svIkAra kiyA aura vaha unakI (AryA candanabAlA kI) AjJAnusAra calane lagI, yAvat saMyama (-pAlana) meM samyak pravRtti karane lgii| navama zataka : tetIsavA~ uddezaka (443) Ninth Shatak : Thirty Third Lesson 555555555555555555555555 49555555555555555555 855555555555555555555555555555558

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fafafa phra phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 19. After that Aryaa Chandana herself initiated, tonsured and taught 5 her (ascetic discipline ). Like Brahman Rishabh-datt, Devananda ( newly 5 initiated ascetic) too accepted the religious discourse (related to ascetic conduct) and followed the instructions (of Aryaa Chandana )... and so on up to... sincerely indulged in ascetic-discipline. 20. tae NaM sA devANaMdA ajjA ajjacaMdaNAe ajjAe aMtiyaM sAmAiyamAiyAI ekkArasa aMgAI ahijjai / sesaM taM caiva jAva savvadukkhappahINA / 5 20. tadanantara AryA devAnandA ne Arya candanA se sAmAyika Adi gyAraha aMgoM kA adhyayana kiyA / vividha prakAra ke tapa kiye aura anta meM saMllekhanA - saMthArA kara vaha devAnandA AryA siddha, buddha, pha mukta, parinirvRtta aura samasta duHkhoM se rahita huI / Wan cu pha pha 5 20. Aryaa Devananda studied the eleven limbs (Anga) of the canon including Samayik under the tutelage of Aryaa Chandana. She observed a variety of austerities and in the end, after taking the ultimate vow, 5 Aryaa Devananda got perfected (Siddha), enlightened (buddha ), 5 liberated (mukta), free of cyclic rebirth (parinivrit), and ended all miseries. Wan 5 kSatriyakumAra jamAli PRINCE JAMALI 21. tassa NaM mAhaNakuMDaggAmassa nagarassa paccatthimeNaM, ettha NaM khattiyakuMDaggAme nAmaM nagare hotthA / vaNNao / jamAli - carita STORY OF JAMALI 21. usa brAhmaNakuNDagrAma nAmaka nagara se pazcima dizA meM kSatriyakuNDagrAma nAmaka eka nagara thA / usakA yahA~ varNana samajha lenA caahie| 21. To the west of that Brahman Kundagram there was a town called Kshatriya Kundagram. Description (as in Aupapatik Sutra). 5 bhagavatI sUtra (3) phra (444) 5 22. tattha NaM khattiyakuMDaggAme nayare jamAlI nAmaM khattiyakumAre parivasai, aDDe ditte jAva aparibhUe 5 uSpiM pAsAyavaragae phuTTamANehiM muiMgamatthaehiM battIsatibaddhehiM nADaehiMbarataruNIsaMpautterhi uvanaccijjamANe uvanaccijjamAne uvagajjamANe uvagijjamANe uvalAlijjamANe uvalAlijjamANe phra pAusa - vAsAratta - saraya- hemaMta - vasaMta - gimhapajjaMte chappi uU jahAvibhaveNaM mANemANe, kAlaM gAlemANe iTThe sadda-pharisa - rasa-rUba- gaMdhe paMcavihe mANussae kAmabhoge paccaNubhavamANe viharai / Wan Wan pha 22. usa kSatriyakuNDagrAma nAmaka nagara meM jamAli nAma kA kSatriyakumAra rahatA thaa| vaha ADhya ( samRddhizAlI), dIpta ( tejasvI) yAvat aparibhUta ( prabhAvazAlI ) thA / usake U~ce purasAtoM meM mRdaMga vAdyoM 5 Bhagavati Sutra (3) Wan pha Wan phra phaphaphaphaphaphaphaphapha 5 Wan

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05555555555555555555555555555555555555558 kI dhvani hotI rahatI thI, battIsa prakAra ke nATakoM ke abhinaya aura nRtya hote rahate the, aneka prakAra ma kI sundara taruNiyoM dvArA nRtya aura guNagAna (gAyana) bAra-bAra kiye jAte the, usakI prazaMsA se bhavana : guMjAyamAna hotA rahatA thA, khuziyA~ manAI jAtI rahatI thIM, aise vaibhava va sukhamaya ucca zreSTha 5 Wan prAsAda-bhavana meM prAvRT (pAvasa), varSA, zarada, hemanta, vasanta aura grISma; ina chaha RtuoM meM Ananda (utsava) manAtA huA, samaya bitAtA huA, manuSya-sambandhI pA~ca prakAra ke iSTa zabda, sparza, rasa, rUpa, OM gandha vAle kAmabhogoM kA anubhava karatA huA rahatA thaa| 22. In that Kshatriya Kundagram town lived a kshatriya (belonging to the warrior clans) youth named Jamali. He was very rich (aadhya), opulent (deept), famous ... and so on up to... insuperable (aparibhoot). In his towering mansion Mridangas (a type of drums) were played all the time; thirty-two varieties of dances and dramas were regularly performed; and many beautiful young damsels gave dance and music performances from time to time. The building reverberated with eulogies 4 in his praise and celebrations of joy. He lived in such grand and i comfortable, tall and exclusive mansion spending his time enjoying amply during all the six seasons, namely Pravrat (monsoon), Varsha (monsoon), Sharad (autumn), Hemant (cold), Vasant (spring) and Grishma (summer), and experiencing and enjoying five kinds of coveted pleasurable human experiences gained through the senses of hearing, touch, taste, appearance and smell. vivecana : kSatriyakuNDapura nivAsI dhanADhya kSatriyakumAra jamAli bhagavAna mahAvIra kI bar3I bahana sudarzanA kA putra thaa| bhagavAna kI putrI priyadarzanA ke sAtha usakA vivAha huA thaa| (Avazyaka malayagiri vRtti, patra 405) 4 Elaboration - Affluent Kshatriya young man Jamali of Kshatriya Kundapur was the son of Sudarshana, the elder sister of Bhagavan Mahavir. He got married to Bhagavan's daughter Priyadarshana. (Malayagiri Commentary of Avashyak Sutra, leaf 405) darzana-vandanAdi ke lie gamana GOING TO PAY HOMAGE 23. tae NaM khattiyakuMDaggAme nagare siMghADaga-tiya-caukka-caccara jAva bahujaNasadde i vA jahA / uvavAie jAva evaM paNNavei, evaM parUvei-evaM khalu devANuppiyA ! samaNe bhagavaM mahAvIre Aigare jAva savaNNU savvadarisI mAhaNakuMDaggAmassa nagarassa bahiyA bahusAlae ceie ahApaDirUvaM jAva vihri| taM mahapphalaM khalu devANuppiyA ! tahArUvANaM arahaMtANaM bhagavaMtANaM jahA uvavAie jAva egAbhimuhe ma khattiyakuMDaggAmaM nagaraM majhamajjheNaM niggacchaMti, niggacchittA jeNeva mAhaNakuMDaggAme nagare jeNeva bahusAlae ceie evaM jahA uvavAie jAva tivihAe pajjuvAsaNAe pjjuvaasNti| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $F$555555555555555FFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Si navama zataka : tetIsavA~ uddezaka ( 445 ) Ninth Shatak : Thirty Third Lesson Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

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9 ))))55555555558 ) ) )) ) $$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFF ma 23. usa dina kSatriyakuNDagrAma nAmaka nagara meM zRMgATaka, trika, catuSka aura caurAhotvara yAvat mahApatha para bahuta-se logoM kA kolAhala ho rahA thA, ityAdi sArA varNana aupapAtikasUtrAnusAra jAnanA + cAhie; yAvat bahuta-se loga paraspara eka-dUsare se isa prakAra kaha rahe the, yAvat batA rahe the ki + devAnupriyo ! Adikara (dharma-tIrtha kI Adi karane vAle) yAvat sarvajJa, sarvadarzI zramaNa bhagavAna OM mahAvIra, isa brAhmaNakuNDagrAma nagara ke bAhara bahuzAla nAmaka udyAna (caitya) meM yathAyogya avagraha grahaNa 5 karake yAvat vicarate haiN| ataH he devAnupriyo ! tathArUpa arihanta bhagavAna ke nAma, gotra ke zravaNa-mAtra se mahAn phala hotA hai; (to unake darzana-vaMdana-paryupAsanA kA to kahanA hI kyA ?) ityAdi varNana OM aupapAtikasUtrAnusAra jAna lenA cAhie, yAvat vaha janasamUha tIna prakAra kI (zarIra se namana, vacana se + stuti, mana se bhakti ullAsapUrvaka) paryupAsanA karatA hai| 23. During that period of time a large number of people gathered and 4 contributed to the uproar at public places like triangular courtyards (shringatak), crossings of three, four and more paths ... and so on up to... and highways of Kshatriya Kundagram city. Mention all these details according to Aupapatik Sutra. ... and so on up to... Many were asking questions from others, and many were informing without being asked to - "Beloved of gods! Shraman Bhagavan Mahavir who is the first 4 propounder of the shrut-dharma (Jainism) of his time (aaigare or 4 aadikar); -- and so on up to - the aspirant of and destined to attain the state of ultimate perfection (Siddha gai or Siddha gati) has arrived at Bahushal garden outside the city of Brahman Kundagram. He has taken his lodge according to the ascetic code and has settled down. "Beloved of Is! This is highly beneficial for us. (What to say of being able to go E near him, pay homage to him, bow to him, ask questions to him, worship 4 him, and avail of his company when -) mere hearing of his name and i lineage is highly meritorious. This detailed description should be quoted from Aupapatik sutra. ... and so on up to... large group of people 4 commenced the three-way worship (bodily by bowing, vocally by eulogizing and mentally by joyful submission). ma 24. tae NaM tassa jamAlissa khattiyakumArassa taM mahayA jaNasadaM vA jAva jaNasannivAyaM vA suNamANassa vA pAsamANassa vA ayameyArUve ajjhathie jAva samuppajjitthA-kiM NaM ajja khattiyakuMDaggAme ma nagare iMdamahe i vA, khaMdamahe i vA, muguMdamahe i vA, nAgamahe i vA, jakkhamahe i vA, bhUyamahe i vA, kUvamahe ivA, taDAgamahe i vA, naimahe i vA, dahamahe i vA, pavvayamahe i vA, rukkhamahe i vA, ceiyamahe i vA, fa thUbhamahe i vA, jaM NaM ee bahave uggA bhogA rAinA ikkhAgA NAyA koravvA khattiyA khattiyaputtA bhaDA hai bhaDaputtA seNAvaI 2 pasatthAro 2 lecchaI 2 mAhaNA 2 ibhA 2 jahA uvavAie jAva satthavAhappabhiio OM NhAyA kayabalikammA jahA uvavAie jAva niggacchaMti ? 555)))))) 5 555555555555555 bhagavatI sUtra (3) (446) Bhagavati Sutra (3) Yin Wei Bu Bu Bu Bu $$$$ $ $$$$%%%%%%%%%% %%% %%Yin

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bhagavAna ke darzana ke lie jAtA jamAli jatra ntal jamAli dvArA bhAvapUrvaka prabhu pravacana zravaNa SALARY: JARIGE www.ellbra 20

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55555555555555555555555555555555555555555556 | citra - paricaya 20 phaphaphaphaphaphaphaphaphaphaphapha555556 kSatriya kumAra jamAli eka bAra bhagavAna mahAvIra vaizAlI nagara ke bahuzAlaka udyAna meM pdhaare| usa nagarI meM mAli nAmaka eka kSatriya kumAra rahatA thaa| jaba use bhagavAna ke padhArane kA samAcAra milA to vaha alaMkAroM se vibhUSita hokara, bahuta hI sundara azvaratha para car3hakara, pUre ThATa-bATa ke sAtha apane dAsa, dAsI, subhaTa, azva, chatra, ratha, Ayudha, pathadarzakoM Adi se parivRta bhagavAna ke darzana ke lie gayA / hokara Illustration No. 20 bahuzAlaka udyAna ke pAsa pahu~cakara usane bhagavAna ko dekhA aura donoM hAtha jor3akara namaskAra kiyA / phira ratha khar3A karake nIce utarA aura chatra, jUte Adi sabhI samavasaraNa ke bAhara chor3akara, eka paTTa vAle vastra kA uttarAsaMga dhAraNa karake, mastaka para donoM hAtha jor3e bhagavAna ke pAsa pahu~cA aura bhagavAna ko tIna bAra vaMdanA-pradakSiNA kii| zramaNa bhagavAna mahAvIra svAmI ne jamAlIkumAra ko tathA usa mahApariSad ko dharmopadeza diyaa| PRINCE JAMALI Once Bhagavan Mahavir came to Bahushalak garden in Vaishali city. In this city lived a prince named Jamali. When he got the news of Bhagavan's arrival he came to pay homage to Bhagavan after embellishing himself with beautiful ornaments and riding an excellent chariot. He was accompanied by all his regalia slaves, servants, guards, horses, canopies, chariots armaments and onlookers. - zataka 9, u. 33 When he arrived at Bahushalak garden he saw Bhagavan and paid homage joining his palms. He then reigned the horses and stopped the chariot. Then he got down from the chariot and left his belongings including weapons and shoes there. He placed a single piece scarf on his shoulders. Jamali now placed his joined palms on his forehead and went near Shraman Bhagavan Mahavir. He moved around Bhagavan Mahavir three times and performed three-fold worship. -Shatak-9, lesson-33 5555555555555555550 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 95959559559595959559595 95 95 95 95 95 95 95 95 95959

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phaphaphapha Wan ttttttttttttttttttttttttttttttkklll evaM saMpei, evaM saMpehittA kaMcuijjapurisaM saddAveti, kaMcuijjapurisaM saddAvettA evaM vayAsi - kiM NaM ka devApiyA ! aja khattiyakuMDaggAme nagare iMdamahe i vA jAva niggacchaMti ? 24. taba bahuta-se manuSyoM ke zabda aura unakA paraspara milana suna aura dekhakara usa kSatriyakumAra mAli ke mana meM vicAra yAvat saMkalpa utpanna huA - 'kyA Aja kSatriyakuNDagrAma nagara meM indra kA utsava hai ?, athavA skanda mahotsava hai ?, yA mukunda (vAsudeva) mahotsava hai ? nAga kA utsava hai, yakSa kA utsava hai, athavA bhUta mahotsava hai ? yA kisI kUpa kA, sarovara kA, nadI kA yA draha kA utsava hai ?, athavA kisI parvata kA, vRkSa kA, caitya kA athavA stUpa kA utsava hai ?, jisake kAraNa ye bahuta se ugra ( ugrakula ke kSatriya), bhoga (bhogakula yA bhojakula ke kSatriya), rAjanya, ikSvAku (kulIna), jJAtR (kulIna), kauravya kSatriya, kSatriyaputra, bhaTa (yoddhA), bhaTaputra, senApati, senApatiputra, prazAstA evaM prazAstAputra, licchavI ( licchavIguNa ke kSatriya), licchavIputra, brAhmaNa (mAhaNa), brAhmaNaputra evaM ibhya ( zreSThI) ityAdi aupapAtikasUtra meM kahe anusAra yAvat sArthavAha pramukha, snAna Adi karake yAvat bAhara nikala rahe haiM ? isa prakAra vicAra karake usane kaMcukIpuruSa (sevaka) ko bulAyA aura usase pUchA - "he devAnupriyo ! kyA Aja kSatriyakuNDagrAma nagara ke bAhara indra Adi kA koI utsava hai, jisake kAraNa yAvat ye saba loga bAhara jA rahe haiM ? " With these thoughts Jamali, the Kshatriya youth, called his attendant and asked "Beloved of gods! Is there a festival of Indra outside Kshatriya Kundagram town for which these throngs of people are going out of the town? | navama zataka te tIsavA~ uddezaka 24. Looking at the large gathering and hearing the noise, Kshatriya youth Jamali thought and deliberated 'Is the Kshatriya Kundagram town celebrating the festival of Indra or Kartikeya today? Or is it the festival of deities like Naag, Yaksha, or Bhoot? Or are there celebrations pha for some sacred river, pond, or lake ? Or is it related to hill, tree or temple? Why these groups of variety of people are moving out of town after taking bath and getting ready (as mentioned in Aupapatik sutra)? Wan The people include - - Ugra clans, Bhog clans, members of the advisory council of the king (rajanya), Ikshvaku clans, Jnatra clans, Kauravya clans, people of the warrior clans (Kshatriyas) and their sons, soldiers 5 (bhat) and their sons, commanders (senapati) and their sons, 5 administrative officers (prashasta) ard their sons, members of the Lichchhivi republic (Lichchhivi) and their sons (Lichchhiviputra), Brahmans and their sons, affluent people (ibhya) and so on up to ... caravan chiefs (sarthavaha).' ( 447 ) Ninth Shatak: Thirty Third Lesson tmimimimimimimimittttttttttttttttttttttttt 5 65555555955 5 5 5 5 5 59595 5 5 5 5 5959595 5955 5 5 5 5 5 5 595552 Wan

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baphaphaphaphaphapha 5 25. tae NaM se kaMcuijjapurise jamAliNA khattiyakumAreNaM evaM vutte samANe haTThatuTTha0 samaNassa 5 bhagavao mahAvIrassa AgamaNagahiyaviNicchae karayala0 jamAliM khattiyakumAraM jaeNaM vijaeNaM vaddhAvei, Y 5 vaddhAvettA evaM vayAsI - 'No khalu devANuppiyA ! ajja khattiyakuMDagAme nayare iMdamahe i vA jAva niggacchaMti / 5 y 5 Wan evaM khalu devANuppiyA ! ajja samaNe bhagavaM mahAvIre Aigare jAva savvaNNU savvadarisI mAhaNakuMDaggAmassa 5 nagarassa bahiyA bahusAlae ceie ahApaDirUvaM uggahaM jAva viharati, tae NaM ee bahave uggA bhogA jAva 5 pha appegaiyA vaMdaNavattiyaM jAva niggacchaMti / 4 25. taba jamAli kSatriyakumAra ke isa prakAra pUchane para vaha kaMcukI puruSa atyanta harSita evaM santuSTa huA / usane zramaNa bhagavAna mahAvIra kA (nagara meM) Agamana jAnakara evaM nizcita karake (punaH Akara ) hAtha jor3akara jaya-vijaya dhvani se jamAli kSatriyakumAra ko badhAI dI / tatpazcAt usane isa prakAra kahA - 'he devAnupriya ! Aja kSatriyakuNDagrAma nagara ke bAhara indra Adi kA utsava nahIM hai, jisake kAraNa yAvat loga nagara se bAhara jA rahe haiM, kintu he devAnupriya ! Adikara yAvat sarvajJa - sarvadarzI zramaNa 5 bhagavAna mahAvIra svAmI brAhmaNakuNDagrAma nagara ke bAhara bahuzAla nAmaka udyAna meM avagraha grahaNa karake yAvat vicarate haiM; isI kAraNa ye ugrakula, bhogakula Adi ke kSatriya Adi tathA aura bhI aneka jana vandana (dharmazravaNa) ke lie yAvat jA rahe haiN|' 5 Wan Wan 5 25. The attendant was excited at this question from Jamali. Finding about the arrival of Shraman Bhagavan Mahavir the attendant returned and explained to Jamali after joining his palms and wishing him victory pha (formal greeting), "Beloved of gods! It is not because of some religious y festival that the crowd is going in one particular direction. Today Shraman Bhagavan Mahavir, the founder of the religious ford, has arrived in the town and settled in the Bahushal garden. That is why all the aforesaid groups of people are going to pay their homage to him." 26. tae NaM se jamAlI khattiyakumAre kaMcuijjapurisassa aMtie eyama soccA nisamma haTThatuTTha0 koDuMbiyapurise saddAvei, koDuMbiyapurise saddAvaittA evaM vayAsI - khippAmeva bho devANuppiyA ! cAugghaMTa AsarahaM juttAmeva uvaTThaveha, uvaTThavettA mama eyamANattiyaM paccaSpiNaha / Wan Wan 26. tadanantara kaMcukIpuruSa se yaha bAta sunakara aura hRdaya meM dhAraNa karake (nizcaya karake) 5 jamAli kSatriyakumAra harSita evaM santuSTa huaa| usane kauTumbika puruSoM ko bulAyA aura bulAkara isa prakAra kahA - 'devAnupriyo ! tuma zIghra hI cAra ghaNTA vAle azvaratha ko jotakara yahA~ upasthita karo aura 5 merI isa AjJA kA pAlana karake nivedana kro|' Wan Wan Wan 26. Jamali, the Kshatriya youth, was pleased to get this information from the attendant. He called members of his staff and said, "Beloved of gods! Prepare my horse-drawn chariot with four bells and bring it here immediately and report to me once you have done as ordered." bhagavatI sUtra (3) phra (448) Bhagavati Sutra (3) 4 5 ddo ddo ddo 5 5 5 5 5 phra phra

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FFFFFFFFFFFFFFFFFFFFhh B5555555555555555555555555555555555555 ma 27. tae NaM te koDuMbiyapurisA jamAliyA khattiyakumAreNaM evaM vuttA samANA jAva pccppinnNti| 27. taba una kauTumbika puruSoM ne kSatriyakumAra jamAli ke isa Adeza ko sunakara tadanusAra kArya karake yAvat nivedana kiyaa| 4 27. On getting the order the servants executed it ... and so on up to... Hi and reported back. 28. tae NaM se jamAlI khattiyakumAre jeNeva majjaNaghare teNeva uvAgacchai, teNeva uvAgacchittA pahAe kayabalikamme jahA uvavAie parisA-vaNNao tahA bhANiyav jAva caMdaNokkhittagAyasarIre OM savyAlaMkAravibhUsie majjaNagharAo paDinikkhamai, majjaNagharAo paDiNikkhamittA jeNeva bAhiriyA uvaTThANasAlA, jeNeva cAughaMTe Asarahe teNeva uvAgacchai, teNeva uvAgacchittA cAughaMTaM AsarahaM durUhei, cAughaMTaM AsarahaM darUhittA sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM mahayA bhaDacaDakarapahakaravaMdaparikkhitte khattiyakuMDaggAmaM nagaraM majhamajheNaM niggacchai, niggacchittA jeNeva mAhaNakuMDaggAme nagare jeNeva bahusAlae ka ceie teNeva uvAgacchai, teNeva uvAgacchittA turae nigiNhei, turae nigiNhittA rahaM Thavei, rahaM ThavittA rahAo paccoruhati, rahAo paccoruhittA puppha-taMbolAuhamAdIyaM vAhaNAo ya visajjei, vAhaNAo ma visajjittA egasADiyaM uttarAsaMgaM karei, egasADiyaM uttarAsaMgaM karettA AyaMte cokkhe paramasuinbhUe aMjalimauliyahatthe jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, teNeva uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei, tikkhutto AyAhiNapayAhiNaM karettA jAva tivihAe pajjuvAsaNAe pjjuvaasei| 28. tadanantara vaha jamAli kSatriyakumAra, jahA~ snAnagRha thA, vahA~ AyA aura vahA~ Akara usane ka snAna kiyA tathA anya sabhI dainika kriyAe~ kI, yAvat zarIra para candana kA lepana kiyA; samasta AbhUSaNoM se vibhaSita huA aura snAnagRha se nikalA Adi sArA varNana tathA pariSad kA varNana, jisa prakAra aupapAtikasUtra meM hai, usI prakAra yahA~ jAnanA caahie| phira jahA~ bAhara kI upasthAnazAlA thI hai aura jahA~ susajjita caturghaNTa azvaratha thA, vahA~ vaha aayaa| usa azvaratha para cddh'aa| koraNTapuSpa kI mAlA se yukta chatra ko mastaka para dhAraNa kiyA huA tathA bar3e-bar3e subhaToM, dAsoM, pathadarzakoM Adi ke ke samUha se parivRta huA vaha jamAli kSatriyakumAra kSatriyakuNDagrAma nagara ke madhya meM se hokara nikalA aura brAhmaNakuNDagrAma nAmaka nagara ke bAhara jahA~ bahuzAla nAmaka udyAna thA, vahA~ aayaa| vahA~ ghor3oM ko ma rokakara ratha ko khar3A kiyA, taba vaha ratha se nIce utraa| phira usane puSpa, tAmbUla, Ayudha (zastra) Adi tathA upAnaha (jUte) vahIM chor3a diye| eka paTa vAle vastra kA uttarAsaMga (uttarIya dhAraNa) kiyaa| ma tadanantara Acamana kiyA huA aura azuddhi dUra karake atyanta zuddha huA jamAli mastaka para donoM hAtha jor3e hue zramaNa bhagavAna mahAvIra svAmI ke pAsa phuNcaa| samIpa jAkara zramaNa bhagavAna mahAvIra kI tIna 3 bAra AdakSiNa-pradakSiNA kI, yAvat trividha paryupAsanA kii| %% 4555))))))555555555555555555555555599999998 hhfTing Ting Ting Ting FFFFFFFFFFFFhhhhhh navama zataka : tetIsavA~ uddezaka (449) Ninth Shatak : Thirty Third Lesson

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jAnAnAnAnAnAnAnAnAnAgA 855555555555555)))) )))) ) )) )) 28. Then Jamali, the Kshatriya youth, went to his bathroom, took his ! bath and performed his daily routine ... and so on up to... applied sandal ! paste on his body; and putting on his royal dress and ornaments came out of the bathroom. All this description and that of the assembly should be quoted from Aupapatik sutra. After that he came out of the house to the courtyard where the chariot was standing. He boarded the chariot. With an umbrella embellished with garlands of Korant flowers over his y head and surrounded by a group of many guards, attendants, guides etc., y that Jamali, the Kshatriya youth, passed through Kshatriya Kundagram and arrived at Bahushalak garden outside Brahman Kundagram. There he reigned the horses and stopped the chariot. Then he got down from the chariot and left his belongings including flowers, beetle leaves, weapons and shoes there. He placed a single piece scarf (uttarasanga) on y his shoulders. Now he washed his mouth clean. Thus cleansing himself well Jamali placed his joined palms on his forehead and went near Shraman Bhagavan Mahavir. He moved around Bhagavan Mahavir three times and performed three-fold worship. pravacana-zravaNa aura pravrajyA kI abhivyakti DISCOURSE AND DESIRE FOR INITIATION 29. tae NaM samaNe bhagavaM mahAvIre jamAlissa khattiyakumArassa tIse ya mahatimahAliyAe isi0 jAva : dhammakahA jAva parisA pddigyaa| 29. tadanantara zramaNa bhagavAna mahAvIra svAmI ne usa kSatriyakumAra jamAli ko tathA usa bahuta bar3I RSigaNa Adi kI pariSad ko yAvat dharmopadeza diyaa| dharmopadeza sunakara yAvat pariSad vApasa lauTa gii| 29. After that Shraman Bhagavan Mahavir gave his sermon to the large gathering of people including Jamali, many sages, and other + people. After the discourse the assembly dispersed. 30. tae NaM se jamAlI khattiyakumAre samaNassa bhagavao mahAvIrassa aMtie dhammaM soccA nisamma haTThatuTTha jAva uTThAe uDhei, uTThAe udvettA samaNaM bhagavaM mahAvIraM tikkhutto jAva namaMsittA evaM vayAsI-sadahAmi NaM OM bhaMte ! nigaMthaM pAkyaNaM, pattiyAmi NaM bhaMte ! niggaMthaM pAvayaNaM, roemi NaM bhaMte ! niggaMthaM pAvayaNaM, abbhuTemi NaM bhaMte ! niggaMthaM pAvayaNaM, evameyaM bhaMte ! tahameyaM bhaMte ! avitahameyaM bhaMte ! asaMdiddhameyaM bhaMte ! jAva se OM jahevaM tubbhe vadaha, jaM navaraM devANuppiyA ! ammA-piyaro Apucchami, tae NaM ahaM devANuppiyANaM aMtiyaM muMDe 9 bhavittA agArAo aNagAriyaM pbbyaami| ahAsuhaM devANuppiyA ! mA pddibNdh| . OM 30. tatpazcAt zramaNa bhagavAna mahAvIra ke pAsa se dharma sunakara use hRdayaMgama karake harSita aura santuSTa kSatriyakumAra jamAli uThA aura khar3e hokara usane zramaNa bhagavAna mahAvIra svAmI ko tIna bAra meM 5 AdakSiNa-pradakSiNA kI yAvat vandana-namana kiyA aura isa prakAra kahA-"he bhagavan ! maiM hai baWan 49555555555555555555555555 | bhagavatI sUtra (3) (450) Bhagavati Sutra (3)

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2455555 5 5 5 5 5 5 5 5 5 5 5 555 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 5 5 5 5. ************************************ nirgrantha-pravacana para zraddhA (vizvAsa) karatA hU~ / bhagavan ! maiM nirgrantha-pravacana para pratIti ( yuktipUrNa AsthA) (vizvAsa) karatA hU~ / bhante ! nirgrantha-pravacana meM merI ruci (zraddhA ke anusAra calane kI icchA) hai / bhagavan ! maiM nirgrantha-pravacana ke anusAra calane ke lie tatpara huA hU~ / bhante ! yaha nirgrantha-pravacana tathya hai, satya hai; bhagavan ! yaha sandeharahita yAvat jaisA ki Apa kahate haiM (vaisA hI hai ) / kintu he devAnupriya ! (prabho!) maiM apane mAtA-pitA ko (ghara jAkara ) pUchatA hU~ aura unakI anujJA lekara (gRhavAsa kA parityAga karake) Apa devAnupriya ke samIpa muNDita hokara agAradharma se anagAradharma meM pravrajita honA cAhatA hU~ / " (bhagavAna ne kahA-) "devAnupriya ! jaisA tumheM sukha ho vaisA kro|" 30. On hearing and understanding Shraman Bhagavan Mahavir's sermon Jamali, the Kshatriya youth, felt delighted and contented. He got up, went around Bhagavan Mahavir three times... and so on up to ... paid homage and said - " Bhante ! I have respect (shraddha) for the sermon of Nirgranths (Jain tenets ). Bhante! I have faith (pratiti, or logical acceptance) in the same. Bhante! I have liking for the same. Bhante! I am ready to follow the same. Bhante! This sermon of Nirgranths is real 5 and true; Bhante! It is authentic ... and so on up to... it is, indeed, as you have spoken. O Beloved of gods! Under your auspices and after seeking permission from my parents, I would like to get tonsured and accept the path of homeless ascetics renouncing the householder's duties. (Bhagavan responded - ) "Beloved of gods ! Do as you please. Do not procrastinate." mAtA-pitA se dIkSA kI anujJA PERMISSION FROM PARENTS FOR INITIATION 31. tae NaM se jamAlI khattiyakumAre samaNeNaM bhagavayA mahAvIreNaM evaM vutte saMmANe haTTatuTTa0 samaNaM bhagavaM mahAvIraM tikkhutto jAva namaMsittA tameva cAughaMTaM AsarahaM durUhei, durUhittA samaNassa bhagavao mahAvIrassa aMtiyA bahusAlAo ceiyAo paDinikkhamai, paDinikkhamittA sakoraMTa jAva dharijjamANeNaM mahayA bhaDacaDagara0 jAva parikkhitte jeNeva khattiyakuMDaggAme nayare teNeva uvAgagacchai, teNeva uvAgacchittA khattiyakuMDaggAmaM nagaraM majjhamajjheNaM jeNeva sae gihe jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchai, teva uvAgacchattA turae nigihis, turae nigiNhittA rahaM Thavei, rahe TavettA rahAo paccoruhai, rahAo paccaruhittA jeNeva abhiMtariyA uvaTThANasAlA, jeNeva ammA- piyaro teNeva uvAgacchai, teNeva uvAgacchittA ammA- piyaro jaNaM vijaeNaM vaddhAvei, vaddhAvettA evaM vayAsI - evaM khalu amma ! tAo ! mae samaNassa bhagavao mahAvIrassa aMtiyaM dhamme nisaMte, se vi ya me dhamme icchie, paDicchie, abhiruie / 31. jaba zramaNa bhagavAna mahAvIra ne jamAli kSatriyakumAra se pUrvokta prakAra se kahA to vaha harSita aura santuSTa huaa| usane zramaNa bhagavAna mahAvIra ko tIna bAra pradakSiNA karake yAvat namaskAra kiyaa| phira usa cAra ghaMTA vAle azvaratha para ArUDha huA aura rathArUr3ha hokara zramaNa bhagavAna mahAvIra ke pAsa navama zataka: tetIsavA~ uddezaka phra (451) 1 Ninth Shatak: Thirty Third Lesson Wan 555 5959595959 5555959595955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555952

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gAnAganAnAnAnAnA De Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . U se, bahuzAla nAmaka udyAna se nikalA, yAvat mastaka para koraMTapuSpa kI mAlA se yukta chatra dhAraNa kie hue subhaToM ityAdi ke samUha se parivRta hokara jahA~ kSatriyakuNDagrAma nAmaka nagara thA, vahA~ aayaa| vahA~ se vaha kSatriyakuNDagrAma ke bIcoMbIca hotA huA, jahA~ apanA ghara thA aura jahA~ bAhara kI upasthAnazAlA thI, vahA~ aayaa| vahA~ pahu~cate hI usane ghor3oM ko rokA aura ratha ko khar3A kraayaa| phira vaha ratha se nIce utarA aura Antarika (andara kI) upAsthAnazAlA (baiThaka) meM, jahA~ ki usake mAtA-pitA the, vahA~ aayaa| Ate hI (mAtA-pitA ke caraNoM meM namana karake) usane jaya-vijaya zabdoM se badhAyA, phira isa prakAra kahA- 'he mAtA-pitA ! maiMne zramaNa bhagavAna mahAvIra se dharma sunA hai, vaha dharma mujhe iSTa, atyanta iSTa aura rucikara pratIta huA hai|' 31. When Shraman Bhagavan Mahavir said thus to Kshatriya youth Jamali, he was delighted and contented. He went around Bhagavan Mahavir three times ... and so on up to... paid homage. He then boarded the chariot with four bells and left Shraman Bhagavan Mahavir and Bahushalak garden ... and so on up to... with an umbrella embellished y with garlands of Korant flowers over his head and surrounded by a y group of many guards, attendants, guides etc., passed through Kshatriya Kundagram and arrived in the courtyard of his residence. There he reigned the horses and stopped the chariot. Then he got down from the chariot and entered the inner hall where his parents were sitting. After Wan greeting them and paying respect he said- "Father and mother! I have been to the discourse of Shraman Bhagavan Mahavir. It has attracted me, it has inspired me strongly and I have developed an affinity for it." OM 32. tae NaM taM jamAliM khattiyakumAraM ammApiyaro evaM vayAsi-dhane si NaM tumaM jAyA !, kayatthe si NaM tumaM jAyA, kayapuNNe si NaM tumaM jAyA !, kayalakkhaNe si NaM tumaM jAyA !, jaM NaM tume samaNassa OM bhagavao mahAvIrassa aMtiyaM dhamme nisaMte, se vi ya te dhamme icchie paDicchie abhiruie| 32. yaha sunakara kSatriyakumAra jamAli se usake mAtA-pitA ne (prasannatApUrvaka) isa prakAra kahA- he OM putra ! tU dhanya hai ! beTA ! tU kRtArtha huA hai| putra ! tU kRtapuNya (bhAgyazAlI) hai| putra ! tU kRtalakSaNa (zubha lakSaNa) hai ki tUne zramaNa bhagavAna mahAvIra svAmI se dharmazravaNa kiyA hai aura vaha dharma tujhe iSTa, # vizeSa prakAra se abhISTa aura rucikara lagA hai| 32. On hearing this, the parents replied (with joy) to Jamali, the Kshatriya youth, -- "Son! You are to be commended. You are lucky and blessed that you have heard the sermon of Shraman Bhagavan Mahavir 55 and found the same very impressive and inspiring." 33. tae NaM se jamAlI khattiyakumAre ammA-piyaro docca pi evaM vayAsI-evaM khalu mae amma ! OM tAo ! samaNassa bhagavao mahAvIrassa aMtie dhamme nisaMte jAva abhiruie| tae NaM ahaM amma ! tAo ! nahhhh955555555555))))) | bhagavatI sUtra (3) (452) Bhagavati Sutra (3) B)))))))) ))))))))) ) ))))))) ))

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855555555555555555555Sui 555555555555555 // saMsArabhaubigge, bhIe jammaNa-maraNeNaM, taM icchAmi NaM amma ! tAo ! tubbhehiM anbhuNuNNAe samANe samaNassa bhagavao mahAvIrassa aMtiyaM muMDe bhavittA agArAo aNagAriyaM pvvitte| ____33. tadanantara kSatriyakumAra jamAli ne dUsarI bAra bhI apane mAtA-pitA se isa prakAra kahA he mAtA-pitA ! maiMne zramaNa bhagavAna mahAvIra se vAstavika dharma sunA, jo mujhe iSTa, abhISTa aura rucikara OM lagA, isalie he mAtA-pitA ! maiM saMsAra (caturgati rUpa saMsAra) ke bhaya se udvigna ho gayA hU~, janma-maraNa se bhayabhIta huA huuN| ataH maiM cAhatA hU~ ki Apa donoM kI AjJA prApta hone para zramaNa bhagavAna mahAvIra ke pAsa muNDita hokara gRhavAsa tyAga karake anagAra dharma meM pravajita houuN| 33. Once again Jamali, the Kshatriya youth, submitted to his parents --- "Father and mother! I have been to the discourse of Shraman Bhagavan Mahavir. It has attracted me, it has inspired me strongly and \ I have developed an affinity for it. O Father and mother! I am now haunted by a fear of this mundane existence (defined by cycles of rebirth in four genuses), I am afraid of birth, dotage and death. As such, I wish to seek your permission, go to Shraman Bhagavan Mahavir and get initiated into his ascetic order after renouncing the worldly life and getting my head tonsured." mAtA zokamagna huIM MOTHER'S GRIEF 34. tae NaM sA jamAlissa khattiyakumArassa mAtA taM aNiTuM akaMtaM appiyaM amaNuNNaM amaNAmaM asuyapuvvaM giraM soccA nisamma seyAgayaromakUva-pagalaMtavilINagattA sogabharapaveviyaMgamaMgI nitteyA . dINavimaNavayaNA karayalamaliya ba kamalamAlA takkhaNaoluggadubbalasarIralAyannasunanicchAyA gayasirIyA OM pasiDhilabhUsaNa-paDaMtakhuNNiyasaMcuNNiyadhavalavalayapanbhaTThauttarijjA mucchAvasaNaTThacetaguruI sukumAla vikiNNakesahatthA parasuNiyatta vva caMpagalatA nivvattamahe bva iMdalaTThI vimukkasaMdhibaMdhaNA koTTimatalaMsi OM 'dhasa' tti sabaMgehiM snnivddiyaa| 34. taba kSatriyakumAra jamAli kI mAtA usake usa (pUrvokta) aniSTa, akAnta, apriya, amanojJa, OM mana ko apriya aura azrutapUrva (pahale kabhI nahIM sune hue) (AghAtakAraka) vacana sunakara aura U + avadhAraNa karake (zokamagna ho gii|) romakUpoM se bahate hue pasIne se usakA zarIra bhIga gyaa| zoka ke bhAra se usake aMga-aMga kA~pane lge| (cehare kI kAnti) nisteja ho gii| usakA mukha dIna aura unmanA + (udAsa) ho gyaa| hatheliyoM se masalI huI kamalamAlA kI taraha usakA zarIra tatkAla mujha gayA evaM 5 durbala ho gyaa| vaha lAvaNyazUnya, kAntirahita aura zobhAhIna ho gii| (usake zarIra para pahane hue) Wan AbhUSaNa DhIle ho gye| usake hAthoM kI dhavala cUr3iyA~ (zveta kaMgana) nIce girakara cUra-cUra ho giiN| ma usakA uttarIya vastra (or3hanA) aMga se haTa gyaa| mUrchAvaza usakI cetanA naSTa ho gii| zarIra OM bhArI-bhArI ho gyaa| usakI sukomala kezarAzi bikhara gii| vaha kulhAr3I se kATI huI campakalatA kI navama zataka : tetIsavA~ uddezaka (453) Ninth Shatak : Thirty Third Lesson 85555555555555555555555555555555555555555555558 Ninth 8555555555555))))) ) )5958

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Wan 5 taraha evaM mahotsava samApta hone ke bAda indradhvaja ( daNDa ) kI taraha zobhAvihIna ho gii| usake sandhibandhana zithila ho gae aura vaha ekadama dhasa karatI huI ( dhar3Ama se) sAre hI aMgoM sahita dharatI ke pharza para gira pdd'ii| phaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 34. When Kshatriya youth Jamali's mother heard and understood these ominous, unpleasant, repelling, undesirable, unheard of and hard hitting words she was overwhelmed with grief. She became drenched with sweat oozing out of here body-pores. Her limbs started trembling with the load of grief. Like a garland of flowers crushed with palms, she became gloomy, depressed, and dull. Within a moment she lost all her beauty, radiance, and splendour. Her body became so shriveled that all her ornaments became ill fitting, so much so that her bracelets slipped out of her loosely hanging wrists, fell down on the floor and broke. Her dress was in disorder exposing her body. The deep shock made her unconscious. Her body became heavy. Her tender locks were disheveled. She lost her charm as if a vine was cut by blow of an axe or like a flag after celebrations were over. Her joints became loose and she fell prone on the floor. vivecana : kalpanA aura AzA ke viparIta mana para AghAta karane vAle vacana sunane para zarIra va mana kI kyA sthiti hotI hai ? isakA bahuta hI bhAvapUrNa varNana prastuta sUtra meM hai| Elaboration It is a vivid and touching description of the condition of the mind and body of a mother on hearing unexpected and unimaginable tormenting words. mAtA-pitA ke sAtha jamAli kA saMlApa DIALOGUE WITH PARENTS y y 35. (mAtA) tae NaM sA jamAlissa khattiyakumArassa mAyA sasaMbhamoyattiyAe turiyaM kaMcaNabhiMgAramuhaviNiggayasIyalajala - vimaladhArApasiccamANanivvaviyagAyalaTTI ukkhevagatAliyaMTavIyaNagajaNiyavAeNaM 5 saphusieNaM aMteuraparijaNeNaM AsAsiyA samANI royamANI kaMdamANI soyamANI vilavamANI jamAliM khattiyakumAraM evaM vayAsI - tumaM si NaM jAyA ! amhaM ege putte iTThe kaMte pie maNuSNe maNAme thejje vesAsie 5 sammae bahumae aNumae bhaMDakaraMDagasamANe rayaNe rayaNabbhUe jIviU saviye hiyayanaMdijaNaNe uMbarapuSkaM piva dullabhe savaNayA kimaMga puNa pAsaNayAe ? taM no khalu jAyA ! amhe icchAmo tubbhaM khaNamavi vippaogaM, taM acchA tAva jAyA ! jAva tAva amhe jIvAmo; tao pacchA amhehiM kAlagaehiM samANehiM pariNayavaye vaDDiyakulavaMsa - taMtukajjammi niravayakkhe samaNassa bhagavao mahAvIrassa aMtiyaM muMDe bhavittA agArAo aNagAriyaM pavvaihisi / bhagavatI sUtra (3) (454) phaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra ( 3 ) ! 5 5 5 phra 5 5

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phaphaphaphaphaphaphaphaphaphapha Wan 35. isake pazcAt kSatriyakumAra jamAli kI vyAkulatApUrvaka idhara-udhara giratI huI mAtA ke zarIra para zIghra hI dAsiyoM ne svarNakalasoM ke mukha se nikalI huI zItala evaM nirmala jaladhArA kA siMcana pha karake zarIra ko svastha kiyaa| phira (bA~sa ke bane hue) utkSepakoM (paMkhoM) tathA tAr3a ke pattoM se bane paMkhoM se jalakaNoM (phuhAroM) sahita havA kI / tadanantara ( mUrcchA dUra hote hI ) antaHpura ke parijanoM ne use Azvasta kiyA / (mUrcchA dUra hone para) rotI huI, krandana karatI huI, zoka karatI huI evaM vilApa karatI huI mAtA kSatriyakumAra jamAli se isa prakAra kahane lagI- putra ! tU hamArA ikalautA hI putra hai, (isalie) tU hameM iSTa hai, kAnta hai, priya hai, manojJa hai, manasuhAtA hai, AdhArabhUta hai, vizvAsapAtra hai, (isa kAraNa ) tU sammata (salAha dene yogya), anumata (kArya meM sahAyaka) aura bahumata ( bahumAnya) hai| tU AbhUSaNoM ke piTAre (karaNDaka) ke samAna hai, ratnasvarUpa hai, ratnatulya hai, jIvana yA jIvitotsava ke samAna hai, hRdaya 5 ko Ananda dene vAlA hai; udumbara ( gUlara) ke phUla ke samAna terA nAma-zravaNa bhI durlabha hai, to terA darzana durlabha ho, isameM kahanA hI kyA ! isalie he putra ! terA kSaNabhara kA viyoga bhI hama nahIM caahte| isalie 5 jaba taka hama jIvita raheM, taba taka tU ghara meM hI raha / usake pazcAt jaba hama (donoM) kAladharma ko prApta (paralokavAsI) ho jAe~, terI umra bhI paripakva ho jAe, ( aura taba taka) kulavaMza kI vRddhi (putra-pautrAdi kA tyAga karake zramaNa bhagavAna mahAvIra ke pAsa muNDita hokara anagAradharma meM pravrajita honA / hone para) kA kArya ho jAe, taba (gRha - prayojanoM se ) nirapekSa (nizciMta ) hokara tU gRhavAsa 35. The attendants poured cold water on Kshatriya youth Jamali's grief stricken unsteady mother's face from a golden urn and she calmed down. Humid air was blown at her with water soaked fans made of Wan Wan bamboo relatives and palm leaves. After that (when she gained consciousness) her and staff members uttered words of encouragement to console her. (When she regained her consciousness) she started crying. Choked with anguish she lamented, wailed, sobbed and said to Jamali, the Kshatriya youth, "Son! You are our only and cherished, lovely, adored, charming, and beloved son. You are the source of our peace and confidence. As you are faithful and obedient we consider you to be excellent not just good. You are like a chest full of ornaments or gems for us. You are the hope of our life and source of our joy. It is difficult to hear about a son like you, what to say of seeing one that is as rare as a Gular flower. Darling! We will not be able to tolerate separation from you even for a moment. As such, we implore you to enjoy the excitement and pleasures of human life as long as we live. When we breathe our last and you get middle aged, fulfill your duty of continuation of the clan, and have no desire of any worldly activity, you may go to Shraman Bhagavan Mahavir and get initiated following the prescribed procedure." - navama zataka : tetIsavA~ uddezaka pha (455) Ninth Shatak: Thirty Third Lesson nimimimittmimimimimimimimimimimimilll****************llli Wan 95 95 5 5 5 5 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 5 5 5 5 5 55 5 5 55 2

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kutS*ktimittmititimitimimimimimimimimimimimimimimimimimimitmititi tttittititimitittittttttttttttttttttttttttttttttttpuutimillli Wan 5 jIvana kI caMcalatA kA kathana LIFE IS EPHEMERAL amma ! 36. (jamAli) tae NaM se jamAlI khattiyakumAre ammA- piyaro evaM vayAsI - tahA vi tAo ! jaM NaM tubbhe mama evaM vadaha 'tumaM si NaM jAyA ! amhaM ege putte iTThe kaMte taM ceva jAva pavvaihisi', evaM khalu amma ! tAo! mANussae bhave aNegajAi - jarA - roga - sArIra - mANasapakAma- - dukkhaveyaNavasaNa-satovaddavAbhibhUe adhuve aNitie asAsae saMjhanbharAgasarise jalabubbudasamA 5 kusaggajalabiMdusannibhe suviNagadaMsaNovame vijjulayAcaMcale aNicce saDaNa - paDaNa - viddhaMsaNadhamme puvviM va pacchA vA avassavippajahiyavve bhavissai, se kesa NaM jANai amma! tAo! ke puvviM gamaNayAe ? ke pacchA gamaNayAe ? taM icchAmi NaM amma ! tAo! tubbhehiM abbhaNuNNAe samANe samaNassa bhagavao mahAvIrassa jAva pavvaittae / 5 5 Wan 36. (mAtA kA kathana sunakara ) kSatriyakumAra jamAli ne apane mAtA-pitA se isa prakAra kahA he 5 mAtA-pitA ! abhI jo Apane kahA ki he putra ! tuma hamAre ikalaute putra ho, iSTa, kAnta Adi ho, 4 yAvat hamAre kAlagata hone para pravrajita honA, ityAdi; ( usa viSaya meM mujhe yaha kahanA hai ki ) mAtAjI ! 5 pitAjI ! yoM to yaha manuSya-jIvana janma, jarA, mRtyu, roga tathA zArIrika aura mAnasika aneka duHkhoM Wan kI vedanA se aura saikar3oM vyasanoM (kaSToM) evaM upadravoM se grasta hai| adhruva, hai, aniyata hai, azAzvata hai, 5 Wan Wan Wan Wan sandhyAkAlIna bAdaloM ke raMga-sadRza kSaNika hai, jala-budbuda ke samAna (kSaNa vinAzI) hai, kuza kI noMka para rahe hue jalabindu ke samAna ( caMcala) hai, svapnadarzana ke tulya (avizvasanIya) hai, vidyutalatA kI camaka ke samAna caMcala aura anitya hai| sar3ane, par3ane, galane aura vidhvaMsa hone ke svabhAva vAlA hai| pahale yA pIche ise avazya hI chor3anA pdd'egaa| ataH he mAtA-pitA ! yaha kauna jAnatA hai ki hamameM se kauna pahale jAyegA ( maregA) aura kauna pIche jAyegA ? isalie he mAtA-pitA ! maiM cAhatA hU~ ki ApakI 5 mila jAe to maiM zramaNa bhagavAna mahAvIra ke pAsa muNDita hokara yAvat pravrajyA aMgIkAra kara lU~ / 36. Kshatriya youth Jamali replied to his parents "Father and mother! You just said to me that I am your only and cherished... and so anujJA on up to... beloved son. ... and so on up to... only when you breathe your 5 of vices and torments. It is transient (adhruva), uncertain ( aniyat) and temporary (ashashvat). Like the hue of the evening sky, like bubbles in Wan Wan Wan last I should get initiated. In this regard (this is what I have to say) please know that this human life is plagued by birth, dotage, death, diseases, numerous physical and mental afflictions as well as hundreds water, like dewdrops on grass-tip, like a dream or the flash of lightening, this human life is short lived and ephemeral. Its nature is to rot, fall, and get destroyed. Sooner or later one has to part with it. Therefore, O parents! Who knows which one of us will die first and who decay 5 Wan bhagavatI sUtra (3) (456) 55 Bhagavati Sutra (3) 05 55 5 5 5 5 5 5 5 55 55 5555555595555555552

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jamAli dvArA dIkSA kI AjJA mAMgane para mAtA mUrchita ho gii| he bhagavan! maiM mAtA-pitA kI AjJA lekara Apake pAsa pravrajjita honA cAhatA huuN| mAtA-pitA dvArA duSkara saMyama patha kI vyaakhyaa| jamAli kumAra ne viveka pUrNa vacanoM se mAtA-pitA ko Azvasta kiyaa|

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Illustration No. 21 citra-paricaya 21 jamAlikumAra kA vairAgya bhagavAna mahAvIra kI dezanA sunane se jamAli ko vairAgya prApta ho gyaa| unhoMne bhagavAna se nivedana kiyA ki "he bhagavan ! maiM mAtA-pitA kI anumati lekara Apake pAsa pravajjita honA cAhatA huuN|" phira unhoMne ghara Akara mAtA-pitA se dIkSA kI AjJA mA~gI, yaha sunate hai hI jamAlikumAra kI mAtA nisteja ho gaI aura mUchita hokara jamIna para gira pdd'ii| hoza meM meM Ane ke pazcAt unhoMne jamAli ko saMsAra meM rukane ke lie dhana aura vaibhava ke bahuta pralobhana diye| zramaNa jIvana kI aneka kaThinAIyA~ btaaiiN| zramaNa jIvana ke pAlana ko talavAra kI dhAra para calane ke samAna btaayaa| mahAsamudra tairane ke samAna pAlana karane meM atIva kaThinAI vAlA btaayaa| isa prakAra aneka anukUla aura pratikUla yuktiyA~ dIM, parantu jamAli ne apane vivekapUrNa vairAgya vacanoM se mAtA-pitA ko Azvasta kara diyaa| unhoMne kAmabhogoM ko asAra batAyA aura zarIra kI nazvaratA kA kathana karate hue kahA ki yaha mAnava zarIra nAr3iyoM fa aura snAyu ke jAla se bharA huA durbala hai| azuci kA bhaNDAra hai| mAnava jIvana ko kuza hai kI noMka para par3I haI osa kI bUMda ke samAna kSaNabhaMgura btaayaa| isa prakAra unhoMne mAtA-pitA ko Azvasta kara diyA ki unakA vairAgya pakkA hai| -zataka 9,u. 33 DETACHMENT OF PRINCE JAMALI Hearing to the sermon of Bhagavan Mahavir Jamali got detached. He submitted to Bhagavan, O Bhagavan! I desire to seek permission from my parents and get initiated by you." Then he went home and sought permission from his parents. At this request from Jamali his mother lost her composure, fainted and collapsed on the ground. After regaining her consciousness she enticed Jamali with wealth and grandeur to remain a householder. She also revealed many hardships of ascetic life. This way with favourable and unfavourable arguments she tried to dissuade him. But Jamali convinced his parents about his intention with balanced logic and spiritual words. --Shatak-9, lesson-33 055555555555555555555555555555555555e

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.nananann155SSSEMENT later? As such, father and mother, I want that if you allow me I will go to Shraman Bhagavan Mahavir and get initiated into his ascetic order ... and so on up to... getting my head tonsured." vivecana : prastuta sUtra meM jamAli ne mAtA-pitA ke samakSa vividha upamAoM dvArA jIvana kI kSaNabhaMguratA evaM anityatA kA sajIva citra khIMcA hai| ina zabdoM se usake dRr3ha vairAgya kI jhalaka milatI hai| Elaboration - In this aphorism Jamali draws before his parents a vivid and lively picture of the transient nature of life with the help of a variety of metaphors. His strong resolve also finds expression in these words. 37. (mAtA-pitA) tae NaM taM jamAliM khattiyakumAraM ammA-piyaro evaM vayAsI-imaM ca te jAyA ! sarIragaM pavisiharUvaM lakkhaNa-vaMjaNa-guNovaveyaM uttamabala-vIriya-sattajuttaM viNNANaviyakkhaNaM sasohaggaguNasamussiyaM abhijAyamahakkhamaM vivihavAhirogarahiyaM niruvahayaudattalaTThapaMciMdiyapahuM, paDhamajovvaNatthaM aNegauttamaguNehiM juttaM, taM aNuhohi tAva jAva jAyA ! niyagasarIra-rUvasohaggajovvaNaguNe, tao pacchA, | aNubhUyaniyagasarIrarUvasobhaggajovvaNaguNe amhehiM kAlagaehi samANehiM pariNayavaye vaDDiyakulavaMsataMtukajjammi niravayakkhe samaNassa bhagavao mahAvIrassa aMtiyaM muMDe bhavittA agArAo aNagAriyaM pbihisi| 37. putra kA kathana sunakara kSatriyakumAra jamAli se usake mAtA-pitA ne kahA- he putra ! tumhArA yaha zarIra viziSTa rUpa, lakSaNoM, vyaMjanoM (masa, tila Adi cihnoM) evaM guNoM se yukta hai, uttama bala, vIrya aura sattva se sampanna hai, vijJAna meM vicakSaNa hai, saubhAgya-guNa se unnata hai, kulIna (abhijAta) hai, mahAn samartha (kSamatAyukta) hai, vividha vyAdhiyoM aura rogoM se rahita hai, nirupahata, udAtta, manohara aura pA~coM ke indriyoM kI paTutA se yukta hai tathA prathama (utkRSTa) yauvana avasthA meM hai, ityAdi aneka uttama guNoM se yukta hai hai| isalie, he putra ! jaba taka tere zarIra meM rUpa, saubhAgya aura yauvana Adi uttama guNa haiM, taba taka tU inakA anubhava (upabhoga) kr| ina sabakA anubhava karane ke pazcAt hamAre kAladharma prApta hone para jaba terI umra paripakva ho jAe aura (putra-pautrAdi se) kulavaMza kI vRddhi kA kArya ho jAe taba (gRhastha-jIvana se) nirapekSa hokara zramaNa bhagavAna mahAvIra ke pAsa muNDita hokara agAravAsa chor3akara anagAradharma meM pravrajita ho jaanaa| 37. Hearing this from their son, the parents of Kshatriya youth Jamali said to him -- "O son! Your this body is endowed with unique s beauty, signs, marks (mole, birthmarks etc.) and qualities. It also has 4 great strength, potency and energy. It is rich in knowledge and good luck. It is noble, highly capable and free of ailments and diseases. It is unscathed, dignified and attractive. It has the perfection of five sense organs and is in the prime of youth. It is endowed with numerous such qualities. That is why, son, as long as you possess beauty, good luck,' youth and other such noble qualities, indulge in and enjoy them. Later, Zhu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting navama zataka : tetIsavA~ uddezaka (457) Ninth Shatak: Thirty Third Lesson Ting Ting Ting Ting Ting Ting FFFFFFFFF FTing Ting Ting Ting Ting FFFFFFFFFFFFFF

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Wan phra Wan 38. taba kSatriyakumAra jamAli ne apane mAtA-pitA se isa prakAra kahA- he mAtA-pitA ! Apane mujhe jo yaha kahA ki putra ! terA yaha zarIra uttama rUpa Adi guNoM se yukta hai, ityAdi, yAvat hamAre 5 kAlagata hone para tU pravrajita honA / (kintu ) he mAtA-pitA ! yaha mAnava zarIra duHkhoM kA Ayatana hai, aneka prakAra kI saikar3oM vyAdhiyoM kA niketana hai, asthi - (haDDI) rUpa kASTha para khar3A huA hai, nAr3iyoM aura snAyuoM ke jAla se veSTita hai, miTTI ke bartana ke samAna durbala (nAjuka) hai| azuci (gaMdagI) se saMkliSTa (burI taraha dUSita) hai, isako TikAye ( saMsthApita ) rakhane ke lie sadaiva isakI sa~bhAla ( vyavasthA) rakhanI par3atI hai, yaha sar3e hue zava ke samAna aura jIrNa ghara ke samAna hai, sar3anA, par3anA aura naSTa honA, isakA svabhAva hai| isa zarIra ko pahale yA pIche avazya chor3anA par3egA; taba kauna jAnatA hai ki pahale kauna jAyegA aura pIche kauna ? ityAdi sArA varNana pUrvavat samajhanA cAhie, yAvat isalie maiM 5 cAhatA hU~ ki ApakI AjJA prApta hone para maiM pravajyA grahaNa kara lU~ / phra when we breathe our last and you are in the autumn of your life, then fulfilling your duty of siring heirs for the family, you may get detached (from the household), go to Shraman Bhagavan Mahavir and get initiated into his ascetic order getting your head tonsured." zarIra kI nazvaratA kA kathana FLEETING NATURE OF THE BODY 5 38. ( jamAli) tae NaM se jamAlI khattiyakumAre ammA- piyaro evaM vayAsI - tahA vi NaM taM amma ! tAo ! jaM NaM tubbhe mamaM evaM vadaha 'imaM ca NaM te jAyA ! sarIragaM0 taM caiva jAva pavvaihisi evaM khalu amma ! tAo ! mANussagaM sarIraM dukkhAyayaNaM vivihavAhisayasanniketaM aTThiyakaTTuTThiyaM chirA - NhArujAla oNaddha - saMpiNaddhaM maTTiya bhaMDa va dubbalaM asuikiliTTha aNiTThaviyasavvakAlasaMThappayaM jarAkuNimaJjaragharaM va saDaNa - paDeNa - viddhaMsaNadhammaM puvviM vA pacchA vA avassa - vippajahiyavyaM bhavissai, saNaM jANai amma ! tAo ! ke puvviM0 ? taM caiva jAva pavvaittae / 38. Kshatriya youth Jamali replied to his parents "Dear father and mother! You just said to me that my body is endowed with unique beauty and other qualities. and so on up to... when we breathe our last you Wan may get initiated into the ascetic order. But father and mother, this 5 human body is the abode of miseries and shelter of many diseases; it phra 5 5 stands on wood-like bones, is replete with clumps of nerves and muscles and is fragile like a pot of clay. It is completely contaminated with filth and requires a lot of care all the time. It is like a decaying corpse and a dilapidated house with a tendency to decay, fall and get destroyed. Sooner or later one has to part with it. Who knows which one of us will die first and who later? and so on up to... As such, I want that if you allow me I will get initiated into the ascetic order." bhagavatI sUtra (3) (458) Bhagavati Sutra (3) tmilllillltmimimimimimimimimimimimimimimimittmimimimimimimimi Y Y y y pha Wan Wan 5 Wan Wan 5 Wan phra Wan

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kulllttmi*******mimitt******************** phra 39. (mAtA-pitA) tae NaM taM jamAliM khattiyakumAraM ammA- piyaro evaM vayAsI - imAo ya te jAyA! 5 vipulakulabAliyAo kalAkusalasavvakAlalAliya- suhociyAo maddavaguNajutta - niuNaviNaovayArapaDiya - viyakkhaNAo maMjulamiya - mahura - bhaNiya - vihasiya- vippekkhiya - gativilAsa - ciTThiyavisAradAo avikalakula - sIlasAliNIo visuddhakulavaMsa - saMtANataMtuvaddhaNapagabbha maNANukUlahiyaicchiyAo aTTha tujjha guNavallabhAo uttamAo niccaM bhAvANurattasavvaMgasuMdarIo bhAriyAo, taM bhuMjAhi tAva jAyA ! etahiM saddhiM viule mANussae kAmabhoge, tao pacchA bhuttabhogI visayavigayavocchinnakou - halle amhehiM kAlagaehiM jAva pavvaihisi / 39. mAtA-pitA ne taba kSatriyakumAra jamAli se isa prakAra kahA - putra ! ye terI guNavallabhA, uttama, tujhameM nitya bhAvAnurakta, sarvAMgasundarI ATha patniyA~ haiM, jo vizAla kula meM utpanna bAlikAe~ ( navayauvanAe~) haiM, kalAkuzala haiM, sadaiva lAlita (lAr3a-pyAra meM rahI huI) aura sukhabhoga ke yogya haiN| ye mRdutAguNa se yukta, nipuNa, vinaya - vyavahAra (upacAra) meM kuzala evaM vicakSaNa haiN| ye maMjula, parimita aura madhurabhASiNI haiN| ye (striyocita ) hAsya, viprekSita ( kaTAkSapAta), gati, vilAsa aura ceSTAoM meM vizArada haiN| nirdoSa kula aura zIla se suzobhita haiM, vizuddha kularUpa vaMzatantu kI vRddhi karane meM samartha evaM pUrNa yauvana vAlI haiM / ye manonukUla evaM hRdaya ko iSTa haiN| terI bhAvanAoM ke anusAra calane vAlI haiN| ataH he putra ! tU inake sAtha manuSya - sambandhI vipula kAmabhogoM kA upabhoga kara aura bAda meM jaba tU bhuktabhogI ho jAe aura viSaya vikAroM meM terI utsukatA ( ruci) samApta ho jAe, taba hamAre kAladharma ko prApta ho jAne para yAvat tU pravrajita ho jAnA / 39. The parents then said to Kshatriya youth Jamali "Son! You have these eight beautiful wives. They are all perfectly beautiful, young and of noble lineage. Each one of them is skilled in arts, brought up with care, devoted to you and worthy of all comforts. They are tender, capable, modest and unique. They are delightful as well as measured and sweet 5 in speech. They are accomplished in ( womanly) laughter, gestures, movement, sensual enjoyments and other such acts. They are of unblemished lineage and endowed with noble virtues. They are youthful and capable of advancing the thread of pure lineage. They are lovable, desirable and accommodating to your wishes. Therefore, son, enjoy all the pleasures and joys of your marital life with them. When you are fully contented and apathetic to mundane desires, and after we are dead, then go and get initiated." kAmabhogoM kI asAratA WORTHLESSNESS OF PLEASURES 40. ( jamAli) tae NaM se jamAlI khattiyakumAre ammA- piyaro evaM vayAsI - tahA vi NaM taM amma ! tAo! jaM NaM tubbhe mama evaM vayaha 'imAo te jAyA ! vipulakula0 jAva pavvaihisi' evaM khalu amma! tAo! navama zataka: tetIsavA~ uddezaka vayabhAviNIo ( 459 ) Ninth Shatak: Thirty Third Lesson 25 55 55 5 5 5 5 5 5 55 55 5 5 5 5 5 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 55555552 255555555955555 5 5 5 5 5 5 5 5 5 5 5 5 595952 Wan

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Wan 9555555555555555555555;)))))558 555555555555555555555555555555555555 mANussagA kAmabhogA uccAra-pAsavaNa-khela-siMghANaga-vaMta-pitta-pUya-sukka-soNiyasamubhavA : amaNuNNadurUva-mutta-pUiyapurIsapuNNA mayagaMdhussAsaasubhanissAsA uvveyaNagA bIbhacchA appakAliyA / lahusagA kalamalAhivAsadukkha-bahujaNasAhAraNA parikilesa-kicchadukkhasajjhA abuhajaNaseviyA sadA / sAhugarahaNijjA aNaMtasaMsAravaddhaNA kaDuyaphalavivAgA cuDali vva amuccamANa dukkhANubaMdhiNo siddhigamaNavigghA, se kesa NaM jANati amma ! tAo ! ke puv igamaNayAe ? ke pacchA gamaNayAe ? taM / icchAmi NaM amma ! tAo ! jAva pvvitte| 40. mAtA-pitA ke pUrvokta kathana ke uttara meM jamAli kSatriyakumAra ne isa prakAra kahA-he mAtA-pitA ! tathApi Apane jo yaha kahA ki vizAla kula meM utpanna terI ye ATha paliyA~ haiM, yAvat bhuktabhoga aura vRddha hone para tathA hamAre kAladharma ko prApta hone para dIkSA lenA, kintu mAtAjI aura ! pitAjI ! yaha nizcita hai ki ye manuSya-sambandhI kAmabhoga [azuci (apavitra) aura azAzvata haiM],, / mala (uccAra), mUtra, zleSma (kapha), siMghANa (nAka kA maila-lITa), vamana, pitta, mavAda (pUti), zukra , ma aura zoNita (rakta yA raja) se utpanna hote haiM, ye amanojJa aura durUpa (asundara), mUtra tathA durgandhayukta / viSThA se paripUrNa haiM; mRta kalevara ke samAna durgandha vAle ucchvAsa evaM azubha niHzvAsa se yukta hone se OM udvega (glAni) paidA karane vAle haiN| ye bIbhatsa (ghRNAspada) haiM, alpakAlasthAyI haiM, tuccha svabhAva ke haiM, kalamala (zarIra meM rahA huA eka prakAra kA azubha dravya) ke sthAnarUpa hone se duHkharUpa haiM aura OM bahu-janasamudAya ke lie bhogyarUpa se sAdhAraNa haiM, ye atyanta mAnasika kleza se tathA gAr3ha zArIrika Wan kaSTa se sAdhya haiN| ye ajJAnI janoM dvArA hI sevita haiM, sAdhu puruSoM dvArA sadaiva nindanIya (garhaNIya) haiM, ananta saMsAra kI vRddhi karane vAle haiM, pariNAma meM kaTu phala vAle haiM, jalate hue ghAsa ke pUle ke samAna (eka bAra laga jAne ke bAda) kaThinatA se chUTane vAle tathA duHkhAnubandhI haiM, siddhi (mukti) gamana meM vighnarUpa haiN| ataH he mAtA-pitA ! yaha bhI kauna jAnatA hai ki hamameM se kauna pahale jAyegA, kauna pIche ? OM isalie, he mAtA-pitA ! ApakI AjJA prApta hone para maiM dIkSA lenA cAhatA huuN| 40. Jamali replied, "Father and mother! You say that I have these si eight beautiful wives of noble lineage. ... and so on up to... When I am fully contented, and after you are dead, I may go and get initiated. But please know that the source of these physical pleasures is the body (and 4 it is impure and transient). It discharges stool, urine, phlegm, mucus of 4 Wan the nose (singhaan), vomit, bile, pus, semen, and blood (while indulging ' in these activities). It is filled with (as well as produces) impure things like repulsive, loathsome and malodorous excreta. And being the repository of impurities it is the source of misery. These pleasures produce repugnant inhalation and exhalation, stinking and abhorrent like a cadaver. They are despicable, short lived, base. Being common to masses they are ordinary but they are acquired through great mental turmoil and physical hardship. Only ignorant indulge in such things, the re Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | bhagavatI sUtra (3) (460) Bhagavati Sutra (3) 35555555555555555555555555555555559

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5555555555555555555555555555555555 )5 5 1955555555555555555558 )))))) ) ) ) 4 wise always despise and avoid them. They (mundane pleasures) extend 45 4 the cycles of rebirth (samsaar) and bear bitter fruits. Like a burning bundle of hay they are difficult to get rid of and extremely distressing. They are the biggest hurdles on the road to salvation. Who knows which one of us will die first and who later? ... and so on up to... As such, O parents! With your permission I want get initiated into the ascetic order." vivecana : ukta kathana se patA calatA hai, mAnavIya kAmabhogoM ke prati jamAli ke mana meM kitanI gaharI virakti ho gaI thI aura usane unakI asAratA bhalIbhA~ti samajha lI thii| Elaboration - This statement conveys the intensity of repulsion for mundane pleasures in Jamali's mind. He had fully understood the worthlessness of the same. 41. (mAtA-pitA) tae NaM taM jamAliM khattiyakumAraM ammApiyaro evaM vayAsI-ime ya te jAyA ! ajjaya-pajjaya-piupajjayAgae sabahahiraNNe ya savaNNe ya kaMse ya dase ya viuladhaNakaNaga0 jAva, saMtasArasAvaejje alAhi jAva AsattamAo kulavaMsAo pakAmaM dAtuM, pakAmaM bhottuM, pakAmaM paribhAeuM, taM aNuhohi tAva jAyA ! viule mANussae iDisakkArasamudae, tao pacchA aNuhUyakallANe vaDiyakulavaMsataMtu / jAva pvvihisi| 41. tadanantara kSatriyakumAra jamAli se mAtA-pitA ne isa prakAra kahA- 'he putra ! tere pitAmaha, / prapitAmaha aura pitA ke prapitAmaha se prApta yaha bahuta-sA hiraNya, suvarNa, kAMsya, uttama vastra (dUSya), vipula dhana, kanaka yAvat sArabhUta dravya vidyamAna hai| yaha dravya itanA hai ki sAta pIr3hI (kulavaMza) taka pracura (mukta hasta se) dAna diyA jAya, puSkala bhogA jAya aura bahuta-sA bA~TA jAya, to bhI paryApta hai // (samApta nahIM ho sktaa)| ataH he patra ! manuSya-sambandhI isa vipala Rddhi aura satkAra (satkArya) samudAya kA anubhava kr| phira isa kalyANa (sukharUpa puNyaphala) kA anubhava karake aura kulavaMzatantu kI vRddhi karane ke pazcAt yAvat tU pravrajita ho jaanaa| 41. The parents persisted, "There is abundant wealth including silver, gold, bronze, fine cloth, ... and so on up to... valuable things inherited from your grandfather, great-grandfather and great-great-grandfather. It i is enough to last seven generations even if generously donated, spent or i distributed. Therefore, son, you should humanly experience and enjoy i this vast wealth and honour. Having experienced this beatitude and siring heirs for the family you may go and get initiated." dhana vaibhava kI nazvaratA TRANSIENCE OF WEALTH AND GRANDEUR 42. (jamAli) tae NaM se jamAlI khattiyakumAre ammA-piyaro evaM vayAsI-tahA vi NaM taM amma ! tAo ! jaM NaM tubbhe mamaM evaM vadaha-'ime ya te jAyA ! ajjaga-pajjaga0 jAva pavvaihisi' evaM khalu amma! ) LL LL LC LC LC L ) )) )) iriri-I- )))) ) ))) ))) navama zataka : tetIsavA~ uddezaka (461) Ninth Shatak : Thirty Third Lesson Wan )) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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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15F$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555555555555555555555555 tAo ! hiraNNe ya suvaNNe ya jAva sAvaejje aggisAhie corasAhie rAyasAhie maccusAhie dAiyasAhie aggisAmanne jAva dAiyasAmanne adhuve aNitie asAsae pubbiM vA pacchA vA avassa-vippajahiyavve OM bhavissai, se kesa NaM jANai0 taM ceva jAva pbbitte| 42. isa para kSatriyakumAra jamAli ne mAtA-pitA se kahA-he mAtA-pitA ! Apane jo yaha kahA ma ki tere pitAmaha, prapitAmaha Adi se prApta dravya ke dAna, bhoga Adi ke pazcAt yAvat pravrajyA grahaNa # karanA Adi, kintu he mAtA-pitA ! yaha hiraNya, suvarNa yAvat sArabhUta dravya agni-sAdhAraNa (naSTa ho jAne vAlA), cora-sAdhAraNa, rAja-sAdhAraNa, mRtyu-sAdhAraNa evaM dAyAda-sAdhAraNa (ba~Ta jAne vAlA) 5 hai, tathA agni-sAmAnya yAvat dAyAda-sAmAnya (adhIna) hai| yaha (dhana) adhruva hai, anitya hai aura 4 azAzvata hai| ise pahale yA pIche eka dina avazya chor3anA pdd'egaa| ataH kauna jAnatA hai ki kauna pahale OM jAyegA aura kauna pIche jAyegA? ityAdi pUrvavat kathana jAnanA cAhie; yAvat ApakI AjJA prApta ho + jAe to merI dIkSA grahaNa karane kI icchA hai| 42. Kshatriya youth Jamali replied, "Parents! You say that there is ki abundant wealth ... and so on up to... I may go and get initiated. But $ please note that all these earthly things including silver, gold ... and so 4 on up to... valuables can be consumed by fire. Thieves can take away this wealth. Government can confiscate it. Death can separate one from it and a partner can claim a share from it. In other words, this wealth is, in fact, under control of fire ... and so on up to... a partner. Moreover, it is Wan mutable, transient and impermanent. As such, who knows which one of us will go first and who later? ... and so on up to... O parents! With your permission I want get initiated into the ascetic order." vivecana : mAtA-pitA ne jamAli ke sAmane, sundara ramaNiyoM ke bhoga kI aura yauvana kI mohakatA kA ArkaSaNa batAyA, phira zarIra va yauvana kI sundaratA va sudRr3hatA kA ahaMkAra jagAne kA prayAsa kiyA tathA dhana vaibhava kA lobha jagAne kI ceSTA kii| parantu jamAli ne apane atyanta viveka pUrNa vairAgya vacanoM se una sabakI nirarthakatA tathA nazvaratA batAkara mAtA-pitA ko Azvasta kiyA ki usakA vairAgya pakkA hai| Elaboration - Jamali's parents tried to entice him towards mundane life through attraction of beautiful women and pleasures of youth. Then they tried to inflame the ego of youthfulness and power and lastly the greed for wealth and grandeur. But Jamali convinced his parents about the depth of his feeling of detachment by logically proving the ephemeral nature of all these things. * saMyama kI duSkaratA HARDSHIPS OF ASCETIC-DISCIPLINE 43. tae NaM taM jamAliM khattiyakumAraM amma-tAo jAhe no saMcAeMti visayANulomAhiM bahUhiM OM AghavaNAhi ya paNNavaNAhi ya santravaNAhi ya viNNavaNAhi ya Aghavittae vA paNNavittae vA sanavittae vA bhagavatI sUtra (3) (462) Bhagavati Sutra (3) Yin %%%%%% %%%%%%% %%%%%%% %%%% %%% %% %%%

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phaphaphaphaphaphapha Wan mitittmi*************************tttitil pha viSNavitta vA tAhe visayapaDikUlAhiM saMjamabhayuvvevaNakarIhiM paNNavaNAhiM paNNavemANA evaM vayAsI - evaM khalu jAyA ! niggaMthe pAvayaNe sacce aNuttare kevale jahA Avassae jAva savvadukkhANamaMtaM kareMti, ahIva etadiTThIe, khuro iva egaMtadhArAe, lohamayA javA cAveyavvA, vAluyAkavale iva nirassAe, gaMgA vA mahAnadI soyagamaNayA, mahAsamudde vA bhujAhiM duttare, tikkhaM kamiyavvaM, garuyaM laMbeyavvaM, asidhAragaM vataM cariyavvaM / no khalu kappar3a jAyA ! samaNANaM niggaMthANaM AhAkammie i vA, uddesie i vA, missajAe i vA, ajjhoyara ivA, pUie i vA, kIe i vA, pAmicce i vA, acchejje ivA, aNisaTTe i vA, abhihaDe i vA, kaMtArabhatte ivA, dubbhikkhabhatte i vA, gilANabhatte i vA vaddaliyAbhatte i vA, pAhuNagabhatte i vA, sejjAyarapiMDe ivA, rAyapiMDe i vA, mUlabhoyaNe i vA, kaMdabhoyaNe i vA, phalabhoyaNe i vA, bIyabhoyaNe i vA, hariyabhoyaNe ivA, bhuttae vA pAyae vA / tumaM si ca NaM jAyA ! suhasamuyite No ceva NaM duhasamuyite, nAlaM sIyaM, nAlaM uNhaM, nAlaM khuhA, nAlaM pivAsA, nAlaM corA, nAlaM vAlA, nAlaM daMsA, nAlaM masagA, nAlaM vAiya- pittiya- seMbhiya- sannivAie vivi rogAyaMke parIsahovasagge udiNNe ahiyAsettae / taM no khalu jAyA ! amhe icchAmo tujjhaM khaNamavi vippayogaM, taM acchAhi tAva jAyA ! jAva tAva amhe jIvAmo, tao pacchA amhehiM jAva pavvaihisi / 43. jaba kSatriyakumAra jamAli ko usake mAtA-pitA viSaya ke anukUla bahuta-sI uktiyoM, prajJaptiyoM, saMjJaptiyoM aura vijJaptiyoM dvArA kahane, batalAne aura samajhAne-bujhAne meM samartha nahIM hue, taba viSaya ke pratikUla tathA saMyama ke prati bhaya aura udvega utpanna karane vAlI uktiyoM se samajhAte hue isa prakAra kahane lage-- he putra ! yaha nirgrantha-pravacana satya anuttara ( advitIya), paripUrNa nyAyayukta, saMzuddha, zalya ko kATane vAlA, siddhimArga, muktimArga, niryANamArga aura nirvANamArgarUpa hai| yaha avitatha (asatyarahita, saMdeharahita) Adi Avazyaka ke anusAra yAvat sarvaduHkhoM kA anta karane vAlA hai| isameM tatpara jIva siddha, buddha, mukta hote haiM, nirvANa prApta karate haiM evaM samasta duHkhoM kA anta karate haiN| parantu yaha (nirgranthadharma) sarpa kI taraha ekAnta ( cAritra - pAlana ke prati nizcaya) dRSTi vAlA hai, chure yA khaDga Adi tIkSNa zastra kI taraha ekAnta ( tIkSNa) dhAra vAlA hai / yaha lohe ke cane cabAne ke samAna duSkara hai; bAlu (reta) ke kaura (grAsa) kI taraha svAdarahita (nIrasa) hai| gaMgA Adi mahAnadI ke pratisrota ( pravAha ke pha sammukha) gamana ke samAna athavA bhujAoM se mahAsamudra tairane ke samAna pAlana karane meM atIva kaThina hai / (nirgranthadharma pAlana karanA) tIkSNa (talavAra kI tIkhI dhAra para calanA hai; mahAzilA ko uThAne ke samAna gurutara bhAra uThAnA hai| talavAra kI tIkSNa dhAra para calane ke samAna vrata kA AcaraNa karanA (duSkara) hai| putra ! nirgrantha zramaNoM ke lie ye bAteM kalpanIya nahIM haiM / yathA - (1) AdhAkarmika, (2) auddezika, (3) mizrajAta, (4) adhyavapUraka, (5) pUtika (pUtikarma), (6) krIta, (7) prAmitya, (8) achedya, (9) anisRSTa, (10) abhyAhRta, (11) kAntArabhakta, (12) durbhikSabhakta, (13) glAnabhakta, (14) vardalikAbhakta, (15) prAghUrNakabhakta, (16) zayyAtarapiNDa, aura (17) rAjapiNDa; (ina doSoM se yukta AhAra sAdhu ko lenA kalpanIya nahIM hai / ) isI prakAra mUla, kanda, phala, bIja aura harita - harI vanaspati kA bhojana karanA yA pInA bhI usake lie akalpanIya hai| navama zataka: tetIsavA~ uddezaka (463) Ninth Shatak: Thirty Third Lesson | 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 55 5 5 555 5555 5 55 55 phra 5 5

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555555555555555555555558 555555555555555555555555555 he putra ! tU sukha meM palA, sukha bhogane yogya hai, duHkha sahana karane yogya nahIM hai| tU (abhI taka ) zIta, uSNa, kSudhA, pipAsA ko tathA cora, vyAla (sarpa Adi hiMsra prANiyoM), DAMsa, maccharoM ke upadrava ko evaM vAta, pitta, kapha evaM sannipAta sambandhI aneka rogoM ke AtaMka ko aura udaya meM Aye hue parISahoM evaM upasargoM ko sahana karane meM samartha nahIM hai| he putra ! hama to kSaNabhara bhI terA viyoga sahana karanA nahIM caahte| ataH putra ! jaba taka hama jIvita haiM, taba taka tUM gRhasthavAsa meM raha / usake bAda hamAre kAlagata ho jAne para, yAvat pravrajyA grahaNa kara lenA / 43. Thus when all enticing methods including telling, showing and explaining of suggestions, arguments, inducements, and allurements failed to break the resolve of Kshatriya youth Jamali, his parents resorted to repulsive methods like instilling fear and antipathy for ascetic discipline "Son! The word of the Nirgranth (propagated by the omniscient) is true and unique. It is just, pure, and an antidote for thorns like illusion. It shows the path of purity, liberation, heaven and Nirvana. It is free from doubt as well as falsehood and is the means of removal of all sorrows. Those who follow the said path get perfected (Siddha), enlightened (Buddha), liberated (mukta), free of cyclic rebirth (nirvana), and end all miseries. However, to tread this path it is necessary to have a deep concentration like a snake has when it hunts its prey. This path is as sharp as a razor's edge. To tread this path is like biting iron bits. It is as tasteless as a mouthful of sand. To move on this path is like swimming against the current in a great river like the Ganges, swimming across an ocean, walking on spear points, suspending ! a heavy rock on the neck, and walking on the edge of a sword. "Son! A wide range of eatables is prohibited for an ascetic; it includes (1) Adhakarmi (food prepared for a specific ascetic), (2) Auddeshik (food generally cooked for ascetics or other seekers), (3) ! Mishrajaat (food prepared for self as well as ascetics), (4) Adhyavapurak (increasing the quantity of food when an ascetic comes for alms), (5) Putik (mixed with faulty food), (6) Kreet (food purchased for ascetics), (7) Pramitya (food borrowed for ascetic), (8) Achhedya (snatched from someone and given to ascetic), (9) Anisrishta (food offered without the ! knowledge of the owners), (10) Abhyahrit (food brought from some other place for ascetics), (11) Kantar-bhakt (food prepared for jungle travel), (12) Durbhiksha-bhakt (food prepared for drought), (13) Glaan-bhakt (food prepared for a sick person), (14) Vardalika-bhakt (food prepared for difficult times), (15) Praghoorn-bhakt (food prepared for guests), (16) Shayyatar-pind (food belonging to the shelter provider) and (17) Raj Bhagavati Sutra (3) bhagavatI sUtra (3) - (464) 55555555555555555555

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55555555555555555555555555555555555 a$$$$$$$$$$$$$$$ gAgAgAgAga pind (food from a king's kitchen or very tasty and nutritious food). Also F prohibited are green vegetables including roots, bulbs, and fruits. "Besides this, O son! you are born to enjoy the pleasures of life and not to suffer the pain. You are not accustomed to tolerate the extremes of 5 cold and heat, neither can you tolerate numerous ailments caused by disturbed body humours including wind, bile, and phlegm as well as disturbances caused by thieves, ferocious animals including snakes and insects including drones and mosquitoes. It is beyond the limits of your tolerance to face various torments and afflictions. Besides, we cannot bear separation from you even for a moment. As such, son! you should remain a householder as long as we live. After that when we are no more you are free to get initiated into the order." vivecana : AdhAkarmika Adi zabdoM kA bhAvArtha-AdhAkarmika-kisI khAsa sAdhu ke nimitta sacitta vastu ko - acitta karanA yA acitta ko pkaanaa| auddezika-sAmAnyatayA yAcakoM aura sAdhuoM ke uddezya se AhArAdi taiyAra krnaa| mizrajAta-apane aura sAdhuoM ke lie eka sAtha pakAyA huA aahaar| adhyavapUraka-sAdhuoM kA Agamana sunakara apane banate hue bhojana meM aura milA denaa| pUtikarma-zuddha AhAra meM AdhAkarmAdi kA aMza : mila jaanaa| krIta-sAdhu ke lie kharIdA huA aahaar| prAmitya-sAdhu ke lie udhAra liyA huA aahaaraadi| i Achedya-kisI se jabardastI chInakara sAdhu ko AhArAdi denaa| aniHsRSTa-kisI vastu ke eka se adhika svAmI ke hone para sabakI icchA ke binA denaa| abhyAhRta-sAdhu ke sAmane lAkara AhArAdi denaa| kAntArabhakta-vana meM rahe / hue bhikhArI Adi ke lie taiyAra kiyA huA aahaaraadi| durbhikSabhakta-duSkAla pIr3ita logoM ko dene ke lie taiyAra kiyA huA aahaaraadi| glAnabhakta-rogiyoM ke lie taiyAra kiyA huA aahaaraadi| vArdalikAbhakta-durdina yA varSA ke samaya bhikhAriyoM ke lie taiyAra kiyA huA aahaaraadi| meghAcchAdita dina kA nAma vArdalikA hai| 5 prAghUrNakabhakta-pAhunoM ke lie banAyA huA aahaaraadi| zayyAtarapiNDa-sAdhuoM ko makAna dene vAle ke ghara se AhAra lenaa| rAjapiNDa-rAjA ke lie bane hue AhArAdi meM se denaa| ___Elaboration - Meanings of technical terms - Adhakarmi - To convert a sachit (living) thing to achit (non-living) or to cook achit thing specifically for an ascetics. Auddeshik - To prepare food or other consumable thing for ascetics or other alms-seekers. Mishrajaat - food i jointly prepared for self as well as ascetics. Adyavapurak - increasing i the quantity of food on getting information about an ascetic approaching for alms. Putikarma - food suitable for ascetics mixed with faulty food. Kreet - food purchased for ascetics. Pramitya - food etc. borrowed for ascetics. Achhedya - food snatched from someone and given to ascetic. Anisrishta - food belonging to more than one person and offered to ascetic without consent of all owners. Abhyahrit - food brought from some other place for ascetics with his knowledge. Kantar-bhakt - food prepared for jungle travel or seekers living in jungle. Durbhikshanavama zataka : tetIsavA~ uddezaka (465) Ninth Shatak : Thirty Third Lesson Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFF

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2555555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 2555 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5505 55 55 55555555 5952 Wan phra Wan bhakt food prepared for distributing in drought stricken areas. Glanbhakt - food prepared for the ailing. Vardalika-bhakt - food prepared for a rainy day or difficult times. Praghoorn-bhakt - food prepared for guests. Shayyatar-pind food from a house that provides facilities to ascetics for staying overnight. Raj-pind - food from a king's kitchen or very tasty and nutritious food. 44. tae NaM se jamAlI khattiyakumAre ammA- piyaro evaM vayAsI - tahA vi NaM taM amma ! tAo ! jaM NaM tubhe mamaM evaM vadaha - evaM khalu jAyA ! niggaMthe pAvayaNe sacce aNuttare kevale taM caiva jAva pavvaihisi / evaM khalu amma ! tAo ! niggaMthe pAvayaNe kIvANaM kAyarANaM kApurisANaM ihalogapaDibaddhANaM paralogaparammuhANaM visayatisiyANaM duraNucare, pAgayajaNassa / dhIrassa nicchiyassa vavasiyassa no khalu etthaM kiMci vi dukkaraM karaNayAe, taM icchAmi NaM amma ! tAo ! tubbhehiM abbhaNuNNAe samANe samaNassa bhagavao mahAvIrassa jAva pavvaittae / 44. taba kSatriyakumAra jamAli ne mAtA-pitA ko uttara dete hue kahA- he mAtA-pitA ! Apa mujhe yaha jo kahate haiM ki yaha nirgrantha-pravacana satya hai, anuttara hai, advitIya hai, yAvat tU samartha nahIM hai ityAdi yAvat bAda pravrajita honA; kintu he mAtA - pitA ! yaha nizcita hai ki klIboM (nAmardoM), kAyaroM, kApuruSoM tathA isa loka meM Asakta aura paraloka meM parAGmukha (paraloka kI ciMtA se rahita ) evaM viSayabhogoM kI tRSNA vAle puruSoM ke lie tathA prAkRtajana (sAdhAraNa vyakti) ke lie isa nirgrantha- pravacana (dharma) kA AcaraNa karanA duSkara hai; parantu sAhasika, dRr3ha nizcaya evaM sAdhu nara ke lie saMkalita puruSa ke lie isakA AcaraNa karanA kucha bhI duSkara nahIM hai / isalie maiM cAhatA hU~ ki Apa mujhe ( pravrajyA - grahaNa kI) AjJA de deM to maiM zramaNa bhagavAna mahAvIra ke pAsa dIkSA le lU~ / 44. Jamali, the Kshatriya youth, replied, "Parents! You say that the word of the Nirgranth is true and unique and so on up to... That is beyond the limits of my tolerance... and so on up to... therefore I should get initiated into the order later. But, parents, please know that this path of asceticism is difficult only for a weakling, a coward, spineless and other such timorous persons and also for those who are deeply involved only with earthly desires and pleasures having no awareness for the happiness of the other world or the next life. But it is not at all difficult for the brave and composed ones who have strong determination. As such, seeking your permission I wish to get initiated without any delay." pravrajyA - grahaNa kI anumati PERMISSION FOR INITIATION 45. tae NaM taM jamAliM khattiyakumAraM ammA- piyaro jAhe no saMcAeMti visayAlomAhi ya visayapaDikUlAhi ya bahUhi ya AghavaNAhi ya paNNavaNAhi ya sannavaNAhi ya viSNavaNAhi ya Aghavettae vA jAva viSNavetta vA tAhe akAmAI ceva jamAlissa khattiyakumArassa nikkhamaNaM aNumantritthA / bhagavatI sUtra (3) (466) phaphaphaphaphaphapha Bhagavati Sutra (3)

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hhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh 355555555555555555555555555555555 # 45. jaba kSatriyakumAra jamAli ke mAtA-pitA viSaya ke anukUla aura viSaya ke pratikUla bahuta-sI uktiyoM, prajJaptiyoM, saMjJaptiyoM aura vijJaptiyoM dvArA use samajhA-bujhA na sake, taba anicchA se ma - (anamane bhAvapUrvaka) kSatriyakumAra jamAli ko dIkSAbhiniSkramaNa (dIkSA-grahaNa) kI anumati de dii| 45. When all methods including telling, showing and explaining of suggestions, arguments, inducements, and allurements as well as threats failed to break the resolve of Kshatriya youth Jamali, his parents reluctantly gave him permission to get initiated in the ascetic order abhiniSkramaNa-mahotsava FESTIVE RENUNCIATION 46. tae NaM tassa jamAlissa khattiyakumArassa piyA koDubiyapurise saddAvei, saddAvettA evaM vayAsI# khippAmeva bho devANuppiyA ! khattiyakuMDaggAmaM nagaraM sabhiMtarabAhiriyaM AsiyasammajjiovalittaM jahA uvavAie jAva pccppinnNti| 46. tadanantara kSatriyakumAra jamAli ke pitA ne kauTumbika puruSoM ko bulAyA aura unheM isa prakAra kahA he devAnupriyo ! zIghra hI kSatriyakuNDagrAma nagara ke andara aura bAhara pAnI kA chir3akAva karo, jhAr3a/buhArakara jamIna kI saphAI karake use lipAo, yAvat nagara ko susajjita kro| yAvata jaisA aupapAtika sUtra meM varNana hai vaisA kArya karake una kauTumbika puruSoM ne AjJA vApasa sauNpii| ____46. After this Kshatriya youth Jamali's father called his attendants and instructed them -- "Beloved of gods! Be expeditious and sprinkle water inside and outside the city of Kshatriyakund, wipe and clean the ground, plaster it ... and so on up to... decorate it. ... and so on up to... the attendants reported back about completion of the order (as mentioned in Aupapatik sutra). 47. tae NaM se jamAlissa khattiyakumArassa piyA doccaM pi koDuMbiyapurise saddAvei, saddAvettA evaM # vayAsI-khippAmeva bho devANuppiyA ! jamAlissa khattiyakumArasta mahatthaM mahagdhaM maharihaM vipulaM # nikkhamaNAbhiseyaM uvtttthdeh| 47. isake pazcAt kSatriyakumAra jamAli ke pitA ne dubArA una kauTumbika puruSoM ko bulAyA aura isa prakAra kahA he devAnupriyo ! zIghra hI jamAli kSatriyakumAra ke mahArtha, mahAmUlya, mahArha (mahAn puruSoM ke yogya) aura vipula (vizAla) niSkramaNAbhiSeka (dIkSA mahotsava) kI taiyArI kro| 5 47. Once again Kshatriya youth Jamali's father called his attendants F and instructed them - "Beloved of gods! Be expeditious and arrange for the festivities of great renunciation of Jamali, the Kshatriya youth, in a very ambitious, august, elaborate and grand manner befitting great men. 855555555555555555555555555555555555555555555 hhhhhhh navama zataka : tetIsavA~ uddezaka (467) Ninth Shatak : Thirty Third Lesson

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-55 5555 5 5 5 5 5 555 55555555 5 5 5 5 5 5 5 5 5 5 5555555 5 5 5 5 5 5 - Wan phra Wan phra **** 48. taNaM te koDuMbiyapurisA taheva jAva paccaSpiNaMti / 48. isa para kauTumbika puruSoM ne unakI AjJAnusAra kArya karake AjJA vApasa sauNpii| 48. In due course the attendants reported back about completion of the order. 49. tae NaM taM jamAliM khattiyakumAraM ammA- piyaro sIhAsaNavaraMsi puratthAbhimuhaM nisIyAveMti, nisIyAvettA aTThasaeNaM sovappiyANaM kalasANaM evaM jahA rAyappaseNaijje jAva aTThasaeNaM bhomijjANaM kalasANaM savviDDIe jAva raveNaM mahayA mahayA nikkhamaNAbhisegeNaM abhisiMcAi, nikkhamaNAbhisegeNa abhisiMcittA karayala jAva jaeNaM vijaeNaM vaddhAveMti, jaeNaM vijaeNaM vaddhAvettA evaM vayAsI-bhaNa jAyA ! kiM demo ? kiM payacchAmo ? kiNA vA te aTTho ? 49. tatpazcAt jamAli kSatriyakumAra ke mAtA-pitA ne use uttama siMhAsana para pUrva kI ora mukha karake bitthaayaa| phira eka sau ATha sone ke kalazoM se ityAdi jisa prakAra rAjapraznIyasUtra meM kahA hai, tadanusAra yAvat eka sau ATha miTTI ke kalazoM se sarvaRddhi (chatra Adi rAjacihna rUpa Rddhi) ke sAtha yAvat (vAdyoM ke) mahAzabda ke sAtha niSkramaNAbhiSeka kiyaa| niSkramaNAbhiSeka pUrNa hone ke bAda ( mAlikumAra ke mAtA-pitA ne) hAtha jor3akara jaya-vijaya zabdoM se use badhAyA / phira unhoMne usase kahA - 'putra ! batAo, hama tumheM vizeSa rUpa meM kyA deM ? tumhAre kisa kArya meM kyA (sahayoga) deM ? tumhArA kyA prayojana hai ?' 49. Then Kshatriya youth Jamali's parents seated him facing east on a grand throne. Having done that they performed the ritual of prerenunciation anointing (nishkramanabhishek) with grand fanfare (including royal canopy and other regalia) using one hundred eight golden urns... and so on up to... one hundred eight earthen urns, as described in Rajaprashniya Sutra. At the conclusion of the prerenunciation anointing they (the parents) greeted him with joined palms and hails of victory. Finally they said . "Son! Tell us what may we give to you? In what mission may we assist you? What is it that you want us to do?" 50. tae NaM se jamAlI khattiyakumAre ammA- piyaro evaM vayAsI - icchAmi NaM amma ! tAo ! kuttiyAvaNAo rayaharaNaM ca paDiggahaM ca ANiuM kAsavagaM ca saddAviraM / 50. kSatriyakumAra jamAli ne mAtA-pitA se kahA- he mAtA-pitA ! maiM kutrikApaNa (devAdhiSTita dukAna jahA~ saba kucha milatA ho) se rajoharaNa aura pAtra ma~gavAnA cAhatA hU~ aura nApita ko bulAnA cAhatA huuN| 50. Jamali, the Kshatriya youth, replied. . "Parents! I want to get an ascetic-broom (rajoharan) and ascetic-bowls (paatra) from the market and also to call the barber." bhagavatI sUtra (3) (468) ktittmitimittmilll*******************mittti Bhagavati Sutra (3)

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nAgagagagagagagagagagagagagagagA-1-1-1-1-gAnA nAgAnA nAgAmAnAnAnAgAnA 51. tae NaM se jamAlissa khattiyakumArassa piyA koDuMbiyapurise saddAvei, saddAvettA evaM vayAsIkhippAmeva bho devANuppiyA ! sirigharAo tiNNi sayasahassAI gahAya sayasahasseNaM sayasahasseNaM kuttiyAvaNAo rayaharaNaM ca paDiggahaM ca ANeha, sayasahasseNaM ca kAsavagaM sddaaveh| ___ 51. taba kSatriyakumAra jamAli ke pitA ne kauTumbika puruSoM ko bulAyA aura kahA-"devAnupriyo ! zIghra hI zrIghara (bhaNDAra) se tIna lAkha svarNa-mudrAe~ (sonaiyA) nikAlakara unameM se eka-eka lAkha Wan sonaiyA dekara kutrikApaNa se rajoharaNa aura pAtra le Ao tathA (zeSa) eka lAkha sonaiyA dekara nApita : # ko bulaao|" 5 51. Kshatriya youth Jamali's father called his attendants and F instructed them - "Beloved of gods! Be expeditious and collect three fi hundred thousand gold coins from the treasury. Then spend one hundred thousand each for ascetic-broom and bowl, and the remaining one hundred thousand for the barber to be called." 52. tae NaM te koDuMbiyapurisA jamAlissa khattiyakumArassa piuNA evaM vuttA samANA hadvatuTThA karayala jAva paDisuNittA khippAmeva sirigharAo tiNNi sayasahassAiM taheva jAva kAsavagaM sddaaveNti| 52. jamAli kumAra ke pitA kI uparyukta AjJA sunakara kauTumbika puruSa bahuta hI harSita evaM santuSTa hue| unhoMne hAtha jor3akara yAvat svAmI ke vacana svIkAra kiye aura zIghra hI zrIghara (bhaNDAra) se tIna lAkha svarNa-mudrAe~ nikAlakara kutrikApaNa se rajoharaNa aura pAtra lAye tathA nApita ko bulaayaa| 52. The attendants felt pleased and honoured to get this order from Jamali's father. They joined their palms ... and so on up to... accepted their master's order. They immediately collected three hundred thousand gold coins from the treasury and brought the ascetic-broom and bowl as E well as called the barber." 53. tae NaM se kAsavae jamAlissa khattiyakumArassa piuNo koDuMbiyapurisehiM saddAvie samANe haTe tuDhe pahAe kayabalikamme jAva sarIre jeNeva jamAlissa khattiyakumArassa piyA teNeva uvAgacchai, teNeva uvAgacchittA karayala0 jamAlissa khattiyakumArassa piyaraM jaeNaM vijaeNaM vaddhAvei, jaeNaM vijaeNaM 5 vaddhAvittA evaM vayAsI-saMdisaMtu NaM devANuppiyA ! jaM mae krnnijj| 53. phira jamAli ke pitA ke Adeza se kauTumbika puruSoM dvArA nAI ko bulAye jAne para vaha bahuta hI prasanna aura tuSTa huaa| usane snAnAdi kiyA, yAvat zarIra ko alaMkRta kiyA, phira jahA~ jamAli ke pitA the, vahA~ AyA aura unheM jaya-vijaya zabdoM se badhAyA, phira isa prakAra kahA-"he devAnupriya ! ke / mujhe karane yogya kArya kA Adeza diijie|" 53. When the barber got the call he felt very much pleased and honoured. He took his bath ... and so on up to... embellished himself. He then came to Jamali's father, greeted him with hails of victory and said - "Beloved of gods! Kindly instruct me what to do?" 84555555555555555555555555555;)))))))))))))))) navama zataka : tetIsavA~ uddezaka (469) Ninth Shatak : Thirty Third Lesson 85555555555555555555555555555555555555

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B55555555555555555555555555555555555 )) ) ) ) ))) ))) ) ) )) 54. tae NaM se jamAlissa khattiyakumArassa piyA taM kAsavagaM evaM vayAsI-tumaM NaM devANuppiyA ! ma jamAlissa khattiyakumArassa pareNaM jatteNaM cauraMgulavajje nikkhamaNapAugge aggakese kppehi| 54. isa para kSatriyakumAra jamAli ke pitA ne nApita se kahA he devAnupriya ! kSatriyakumAra jamAli ke niSkramaNa ke yogya agrakeza (sira ke Age-Age ke bAla) cAra aMgula chor3akara atyanta yatnapUrvaka (sAvadhAnIpUrvaka) kATa do| 54. Kshatriya youth Jamali's father told the barber - "Beloved of gods! Please carefully trim Kshatriya youth Jamali's hair, leaving about four Angul (a linear measure equal to width of a finger) length suitable for the renunciation ritual. keza muNDana TONSURING 55. tae NaM se kAsavae jamAlissa khattiyakumArassa piuNA evaM vutte samANe hadvatuDhe karayala jAva evaM sAmI ! tahattANAe viNaeNaM vayaNaM paDisuNei, paDisuNittA surabhiNA gaMdhodaeNaM hattha-pAde pakkhAlei, surabhiNA gaMdhodaeNaM hattha-pAde pakkhAlittA suddhAe aTThapaDalAe pottIe muhaM baMdhai, muhaM baMdhittA jamAlissa khattiyakumArassa pareNaM jatteNaM cauraMgulavajje nikkhamaNapAugge aggakese kppei| 55. kSatriyakumAra jamAli ke pitA ke dvArA yaha Adeza diye jAne para vaha nApita atyanta harSita evaM tuSTa huA aura hAtha jor3akara yAvat bolA- "svAmin ! ApakI jaisI AjJA hai, vaisA hI hogA;'' isa ! prakAra usane vinayapUrvaka unake vacanoM ko svIkAra kiyaa| phira sugandhita gandhodaka se hAtha-paira dhoe, ATha paTa vAle zuddha vastra se mu~ha bA~dhA aura atyanta yatnapUrvaka kSatriyakumAra jamAli ke niSkramaNa-yogya ! agrakezoM ko cAra aMgula chor3akara kaattaa| 55. On getting these instructions from Kshatriya youth Jamali's father, the barber felt very much pleased and honoured. Joining his palms, he said - "Master! I will do exactly as you have said." Thus he humbly accepted the order. He then washed his hands and feet with perfumed water, covered his mouth with a clean eight-fold cloth and carefully trimmed Kshatriya youth Jamali's hair leaving about four Angul length, suitable for the renunciation ritual. vivecana : vizeSArtha-NikkhamaNapAugge aggakese-dIkSita hone vAle vyakti ke Age ke keza cAra aMgula ! chor3akara kATe jAte the, tAki guru apane hAtha se unakA luJcana kara sakeM, ise niSkramaNa-yogya kezakartana kahA jAtA thaa| aTThapaDalAe pottIe-ATha paTala (parata yA taha) vAlI potikA (mukhavastrikA) se| Elaboration -- Technical terms - Nikkhamanapaugge aggakese -a : person aspiring to get initiated into the ascetic order had to get his hair trimmed leaving about four Angul length. This was done so that the )) )) ))) ))) ))) Wan Wan bhae bhagavatI sUtra (3) (470) Bhagavati Sutra (3)

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hhhhhfTing Ting Ting Ting Ting Ting Ting Ting Ting F55 F FFFFFFFFFFFFFFFFFFFFFFFFF fi guru could conveniently pull out the remaining hair while performing fi the ritual of initiation. This was called hair trimming suited for renunciation. Atthapadalaaye pottiye - mouth-cover of eight-fold clothe. 56. tae NaM sA jamAlissa khattiyakumArassa mAyA haMsalakkhaNeNaM paDasADaeNaM aggakese paDicchai, ma aggakese paDicchittA surabhiNA gaMdhodaeNaM pakkhAlei, surabhiNA gaMdhodaeNaM pakkhAlettA aggehiM varehiM gaMdhehiM 5 mallehiM acceti, accittA suddhavattheNaM baMdhei, suddhavattheNaM baMdhittA rayaNakaraMDagaMsi pakkhivati, pakkhivittA 9 hAra-vAridhAra-siMduvAra-chinamuttAvalippagAsAI suyaviyogadUsahAI aMsUI viNimmuyamANI viNimmuyamANI + evaM vayAsI-esa NaM amhaM jamAlissa khattiyakumArassa bahUsu tihIsu ya pavvaNIsu ya ussavesu ya jaNNesu ya chaNesu ya apacchime darisaNe bhavissati iti kaTu osIsagamUle ttvei| 56. isake pazcAt kSatriyakumAra jamAli kI mAtA ne zuklavarNa ke yA haMsa-cihna vAle vastra kI cAdara (zATaka) meM una agrakezoM ko grahaNa kiyaa| phira unheM sugandhita gandhodaka se dhoyA, phira pradhAna evaM zreSTha gandha (itra) evaM mAlA dvArA unakA arcana kiyA aura zuddha vastra meM unheM bA~dhakara ratnakaraNDaka (ratnoM ke piTAre) meM rkhaa| isake bAda jamAlikumAra kI mAtA hAra, jaladhArA, sinduvAra ke puSpoM evaM OM TUTI huI motiyoM kI mAlA ke samAna putra ke duHsaha (asahya) viyoga ke kAraNa A~sU bahAtI huI isa ma prakAra kahane lagI-'ye (jamAlikumAra ke agrakeza) hamAre lie bahuta-sI tithiyoM, paryoM, utsavoM aura ma nAgapUjAdirUpa yajJoM tathA (indra-) mahotsavAdirUpa kSaNoM meM kSatriyakumAra jamAli ke antima darzanarUpa Wan hoMge (usakI smRti ke pratIka rheNge)|''-aisaa vicAra kara unheM apane takiye ke nIce rakha diyaa| ' 56. Kshatriya youth Jamali's mother then collected the hair on a piece of cloth, white like a swan. After that she washed them with scented water and performed the adoration ritual with best of perfumes and garlands. Having done that she wrapped them in a clean cloth and placed them in a jewelry box. Then lamenting the intolerable agony of separation of her son, and shedding tears like a broken necklace, a stream of water, a garland of Sinduwar flowers and a string of beads, Kshatriya youth Jamali's mother said -- "These (hair of Jamali) will serve as symbols of the last beholding (or signs of the memory of the last meeting) on many dates (of occasions), festivals, celebrations, worships, sacrifices and ceremonies including those for Naag and Indra." With these words she placed the box under her pillow. 57. tae NaM tassa jamAlissa khattiyakumArassa ammA-piyaro duccaM pi uttarAvakkamaNaM sIhAsaNaM ma rayA-ti, ducca pi uttarAvakkamaNaM sIhAsaNaM rayAvittA jamAliM khattiyakumAra seyApItaehiM kalasehiM + NhANeti, seyApItaehiM kalasehiM pahANettA pamhasukumAlAe surabhIe gaMdhakAsAie gAyAiM lUheMti, surabhIe OM gaMdhakAsAie gAyAI lUhettA saraseNaM gosIsacaMdaNeNaM gAyAI aNulipati, gAyAI aNuliMpittA navama zataka : tetIsavA~ uddezaka (471) Ninth Shatak : Thirty Third Lesson 555555555555555555555555555555555555

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5555555555)55555555555555555))) 955555555555555555555555555555555 OM nAsAnissAsavAyavojhaM cakkhuharaM vaNNapharisajuttaM hayalAlApelavAtiregaM dhavalaM kaNagakhaciyaMtakammaM maharihaM haMsalakkhaNaM paDasADagaM parihiMti, parihittA hAraM piNajhaiMti, 2 addhahAraM piNadveti, a0 piNaddhittA evaM jahA OM sUriyAbhassa alaMkAro taheva jAva cittaM rayaNasaMkaDukkaDaM mauDaM piNaddhaMti, kiM bahuNA ? gaMthima-veDhima-pUrima-saMghAtimeNaM caubiheNaM malleNaM kapparukkhagaM piva alaMkiyavibhUsiyaM kreNti| 57. isake pazcAt kSatriyakumAra jamAli ke mAtA-pitA ne dUsarI bAra bhI uttaradizAbhimukha siMhAsana rakhavAyA aura kSatriyakumAra jamAli ko zveta aura pIta (cA~dI aura sone ke) kalazoM se snAna krvaayaa| phira rue~dAra sukomala gandhakASAyita sugandhiyukta vastra (tauliye yA aMgoche) se usake aMga (gAtra) poNche| usake bAda sarasa gozIrSacandana kA gAtroM para lepana kiyaa| tadanantara nAka ke niHzvAsa kI OM vAyu se ur3a jAe, aisA bArIka, netroM ko AhlAdaka (yA AkarSaka) lagane vAlA, sundara varNa aura komala + sparza se yukta, ghor3e ke mukha kI lAra se bhI adhika komala, zveta aura (kinAre para) sone ke tAroM se OM jar3A huA, mahAmUlyavAn evaM haMsa ke cihna se yukta paTazATaka (rezamI vastra) phnaayaa| phira hAra Wan (aThAraha lar3I vAlA hAra) evaM arddha-hAra (navasarA hAra) phnaayaa| jaise rAjapraznIyasUtra meM sUryAbhadeva ke alaMkAroM kA varNana hai, usI prakAra yahA~ bhI samajhanA cAhie, yAvat vicitra ratnoM se jaTita mukuTa U phnaayaa| adhika kyA kaheM ! granthima (DthI huI), veSTima (lapeTI huI), pUrima (pUrI huI-bharI huI) aura saMghAtima (paraspara saMghAta kI huI jor3I huI) rUpa se taiyAra kI huI cAroM prakAra kI mAlAoM se kalpavRkSa ke samAna usa jamAlikumAra ko alaMkRta evaM vibhUSita kiyA gyaa| 57. Once again Kshatriya youth Jamali's parents got a throne placed facing north and helped him taking bath with water poured from white and yellow (silver and golden) pitchers; wiped his body dry with fragrant and perfumed soft towel, and applied best quality of sandal-wood paste (saras Goshirsh-chandan). Now they provided him a silk dress to wear. It was so fine as to wave with force of normal breathing. It was pleasant to : the eyes, beautiful in colour and soft in touch. It was white, softer than the saliva from a horse's mouth and with a golden brocade border. It was very costly and printed with a swan-emblem. Having done that they placed a necklace (with eighteen strings) and half necklace (with nine strings) on his neck. After this they adorned him with numerous ornaments like those of Suryaabh Dev as described in Rajprashniya Sutra ... and so on up to... placed a gem studded crown on his head. $ Needless to add more to the description beyond saying that he was fully embellished with four kinds of garlands including granthim (made by stringing), veshtim (made by wrapping), purim (made by braiding or filling) and sanghatim (made by interweaving or entwining) so much so that he looked like a wish-fulfilling tree (Kalp-vriksha) in all respects. ----AnAmAnAmamamamamama Wan | bhagavatI sUtra (3) (472) Bhagavati Sutra (3)

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B ) )))))) )) ) ) ) ) )) )) Wan Wan vivecana : isa varNana se patA calatA hai, usa yuga meM AbhUSaNa-nirmANa tathA vastra-nirmANa kI kalA atyanta OM vikasita ho cukI thii| jahA~ itanA komala, bArIka tathA kalApUrNa vastra taiyAra hotA thaa| Elaboration - This description provides an important information 15 about the advanced textile technology and craft of ornament making of 5 that period. The fineness of the cloth and the range of the ornaments described provide ample evidence of this fact. zivikArohaNa BOARDING THE PALANQUIN 58. tae NaM se jamAlissa khattiyakumArassa piyA koDuMbiyapurise saddAvei, sadAvettA evaM vayAsiOM khippAmeva bho devANuppiyA ! aNegakhaMbhasayasaniviTuM lIlaTThiyasAlabhaMjiyAgaM jahA rAyappaseNaijje vimANavaNNao jAva maNirayaNaghaMTiyAjAlaparikhittaM purisasahassavAhaNIyaM sIyaM uvaTThaveha, uvaTThavettA mama 5 eyamANattiyaM pccppinnh| 58. tadanantara kSatriyakumAra jamAli ke pitA ne kauTumbika puruSoM ko bulAkara kahA he devAnupriyo ! zIghra hI saikar3oM khaMbhoM se yukta, lIlApUrvaka khar3I huI putaliyoM vAlI maNi-ratnoM kI ghaMTiyoM fa ke samUha se cAroM ora se ghirI huI, hajAra puruSoM dvArA uThAI jAne yogya (vizAla) zivikA (pAlakI) (taiyAra karake) upasthita karo aura merI isa AjJA kA pAlana karake mujhe punaH nivedana kro| 58. Now Kshatriya youth Jamali's father called his staff and said, 41 "Beloved of gods! Without delay arrange for a large palanquin with many 4 pillars, and decorated with figures of dancing damsels. It should be decorated with bunches of small gem studded bells all around. It should be so large as to be carried by one thousand persons. Do that and report back." 59. tae NaM te koDuMbiyapurisA jAva pccppinnNti| 59. isa Adeza ko sunakara kauTumbika puruSoM ne usI prakAra kI zivikA taiyAra karake yAvat 9 (unheM) nivedana kiyaa| 59. On getting this order the staff members arranged for the 3 described palanquin ... and so on up to... reported back.. ma 60. tae NaM se jamAlI khattiyakumAre kesAlaMkAreNaM vatthAlaMkAreNaM mallAlaMkAreNaM AbharaNAlaMkAreNaM cauviheNaM alaMkAreNa alaMkArie samANe paDipuNNAlaMkAre sIhAsaNAo anbhuDhei, sIhAsaNAo anbhuTettA + sIyaM aNuppadAhiNIkaremANe sIyaM durUhai, durUhittA sIhAsaNavaraMsi puratthAbhimuhe snnisnnnne| 60. tatpazcAt kSatriyakumAra jamAli kezAlaMkAra, vastrAlaMkAra, mAlyAlaMkAra aura AbharaNAlaMkAra; ke ina cAra prakAra ke alaMkAroM se alaMkRta yathAsthAna sAjasajjA se yukta hokara tathA pratipUrNa alaMkAroM se susajjita hokara siMhAsana se utthaa| vaha dakSiNa kI ora se (athavA zivikA kI pradakSiNA karate hue) OM zivikA para car3hA aura zreSTha siMhAsana para pUrva kI ora mu~ha karake AsIna huaa| LEEEEEE454544 navama zataka : tetIsavA~ uddezaka (479) Ninth Shatak : Thirty Third Lesson

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27 5 5 55 5 55 5 5 5 7 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 5 55 2 60. After that Kshatriya youth Jamali, perfectly adorned with fourfold embellishments including hair adornments, dress, garlands and ornaments, rose from his throne. He then boarded the palanquin from the south (going around) and sat on the finest throne facing east. 61. tae NaM tassa jamAlissa khattiyakumArassa mAyA NhAyA kayabalikammA jAva sarIrA haMsalakkhaNaM paDasADagaM gahAya sIyaM aNuppadAhiNIkaremANI sIyaM durUhai, sIyaM durUhittA jamAlissa khattiyakumArassa dAhiNe pAse bhaddAsaNavaraMsi sannisaNNA / cihna 61. phira kSatriyakumAra jamAli kI mAtA snAnAdi karake yAvat zarIra ko alaMkRta karake haMsa ke 5 vAlA paTazATaka lekara dakSiNa kI ora se zivikA para car3hI aura jamAlikumAra kI dAhinI ora zreSTha bhadrAsana para baitthii| 61. Then Kshatriya youth Jamali's mother, after taking her bath and so on up to... embellishing her body, took the silken cloth with swanemblem and boarded the palanquin from the left and sat on the throne to the right of Jamali. phrA 62. tadanantara kSatriyakumAra jamAli kI dhAyamAtA ne snAnAdi kiyA, yAvat zarIra ko alaMkRta karake rajoharaNa aura pAtra lekara dAhinI ora se zivikA para car3hI aura kSatriyakumAra jamAli ke bAIM ora zreSTha bhadrAsana para baiThI / and 5 62. tae NaM tassa jamAlissa khattiyakumArassa ammadhAI vhAyA jAva sarIrA rayaharaNaM ca paDigga 5 gAya sIyaM aNuSpadAhiNIkaremANI sIyaM durUhai, sIyaM durUhittA jamAlissa khattiyakumArassa vAme pAse 5 bhaddAsaNavaraMsi sannisaNA / 62. Then Kshatriya youth Jamali's governess after taking her bath so on up to ... embellishing her body, took the ascetic-broom as well as the bowl and boarded the palanquin from the right and sat on the throne to the left of Jamali. ... 63. tae NaM tassa jamAlissa khattiyakumArassa piTThao egA varataruNI siMgArAgAracAsA saMgaya-gaya jAva rUvajobvaNavilAsakaliyA suMdarathaNa0 hima- rayata- kumuda - kuMdeMduppagAsaM sakoreMTamalladAmaM dhavalaM AyavattaM gAya salIlaM dhAremANI dhAremANI ciTThA / bhagavatI sUtra (3) 63. phira kSatriyakumAra jamAli ke pRSThabhAga meM (pIche) zRMgAra kI huI sundara veza vAlI, sundara gati vAlI, yAvat rUpa aura yauvana ke vilAsa se yukta tathA lAvaNya, rUpa evaM yauvana ke guNoM se yukta eka uttama taruNI hima (barpha), rajata (cA~dI), kumuda, kundapuSpa evaM candramA ke samAna, koraNTaka puSpa kI mAlA se yukta, zveta chatra ( Atapatra) hAtha meM lekara lIlApUrvaka (nRtya mudrA meM ) dhAraNa karatI huI khar3I huii| (474) y y y Bhagavati Sutra (3) y 4 y h$$595 5 555595555 55 5552 ddo phra phra phra Wan * 5 5 5 5 55555 5 55 5555 5 5 55 55 5 5 55 5 5 5 5 5 555952 Wan

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B5FFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . )))))))))))) )))) Si F55 55555 5555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FM 63. Now came and stood at the back of Kshatriya youth Jamali a well embellished and beautifully dressed noble lady, amply endowed with charm and qualities of youth and beauty, in a dancing posture carrying a 15 white umbrella that was adorned with garlands of Korant flowers as white as snow, silver, Kumud flower, Kunda flower and the moon. 64. tae NaM tassa jamAlissa ubhayopAsiM duve varataruNIo siMgArAgAracAru jAva kaliyAo * nANAmaNi-kaNaga-rayaNa-vimala-mahariha-tavaNijjujjalavicittadaMDAo cilliyAo saMkhaMka-kuMdeMdu dagaraya-amayamahiyapheNapuMjasanikAsAo dhavalAo cAmarAo gahAya salIlaM vIyamANIo vIyamANIo citttthti| 64. tadanantara jamAlikumAra ke donoM (dAhinI tathA bAIM) ora zrRMgAra ke ghara ke samAna, susajjita OM sundara veza vAlI yAvat rUpa-yauvana ke vilAsa se yukta do uttama taruNiyA~ hAtha meM cAmara lie hue lIlA ma sahita DhulAtI huI khar3I ho giiN| ve cAmara aneka prakAra kI maNiyoM, kanaka (pIlA sonA), ratnoM tathA // vizuddha evaM mahAmUlyavAn tapanIya (lAla svarNa) se nirmita ujjvala evaM vicitra daNDa vAle tathA : OM camacamAte hue (dedIpyamAna) the aura zaMkha, aMkaratna, kunda-(mogarA ke) puSpa, candra, jalabindu, mathe hue + amRta ke phena ke pu~ja ke samAna zveta the| 64. After that came and stood on both flanks of Kshatriya youth Jamali two well embellished ... and so on up to... noble ladies, carrying whisks and waving them. The exquisite and glowing handles of these whisks were made of pure gold of immense value and studded with a 4 variety of gems and beads. The hair of these whisks were spotless white 4 like conch-shell, Anka gem, Kund (Mogra) flowers, the moon, drop of 4 water, and foam of churned nectar. 65. tae NaM tassa jamAlissa khattiyakumArassa uttarapurathimeNaM egA varataruNI siMgArAgAra jAva ke kaliyA seyaM rayatAmayaM vimalasalilapuNNaM mattagayamahAmuhAkitisamANaM bhiMgAraM gahAya citttthi| 65. aura phira kSatriyakumAra jamAli ke uttarapUrva (IzAnakoNa) meM zRMgAra ke gRha ke samAna, uttama U hai veza vAlI yAvat rUpa, yauvana aura vilAsa se yukta eka zreSTha taruNI pavitra (zuddha) jala se paripUrNa, ke unmatta hAthI ke mahAmukha ke AkAra ke samAna zveta rajata-nirmita kalaza (zRMgAra) (hAtha meM) lekara khar3I ho gii| 65. Then came and stood, on the northeast of Kshatriya youth Jamali, 45 a well embellished ... and so on up to... noble lady, carrying a pure water filled pitcher made of white silver in the shape of the head of mad elephant. 66. tae NaM tassa jamAlissa khattiyakumArassa dAhiNapurasthimeNaM egA varataruNI siMgArAgAra jAva Wan kaliyA cittaM kaNagadaMDa tAlayaMDaM gahAya citttthi| )))))))))) 8555555555555555; navama zataka : tetIsavA~ uddezaka (475) Ninth Shatak : Thirty Third Lesson 05555555555555555555555555558

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) Wan )))))55555555555555555554))) ma 66. usake bAda kSatriyakumAra jamAli ke dakSiNapUrva (AgneyakoNa) meM zRMgAra gRha ke tulya yAvat rUpa yauvana aura vilAsa se yukta eka zreSTha yuvatI vicitra svarNamaya daNDa vAle eka tAr3apatra ke paMkhe ko OM lekara khar3I ho gii| 66. After that came and stood, on the northeast of Kshatriya youth Jamali, a well embellished ... and so on up to... noble lady, carrying a 5 palm leaf fan with an exquisite handle made of gold. 67. tae NaM tassa jamAlissa khattiyakumArassa piyA koDuMbiyapurise saddAvei, koDuMbiyapurise saddAvettA evaM vayAsI-khippAmeva bho devANuppiyA ! sarisayaM sarittayaM sarivvayaM sarisalAvaNNa-rUva-jovvaNaguNovaveyaM egAbharaNavasaNagahiyanijjoyaM koDubiyavarataruNasahassaM sddaaveh| 67. taba kSatriyakumAra jamAli ke pitA ne kauTumbika puruSoM ko bulAkara kahA-'he devAnupriyo ! ! zIghra hI eka sarIkhe, samAna tvacA vAle, samAna vaya vAle, samAna lAvaNya, rUpa aura yauvana-guNoM se OM yukta, eka sarIkhe AbhUSaNa, vastra aura parikara dhAraNa kiye hue eka hajAra zreSTha kauTumbika taruNoM ko ke bulaao|' 67. Now Kshatriya youth Jamali's father called his staff and said, "Beloved of gods! Without delay call here a thousand young men of \i similar complexion, age and endowed with similar qualities of beauty, 41 charm and youth to act as choicest attendants. They should be in similar dress, adornment and headgear. 68. tae NaM te koDubiyapurisA jAva paDisuNettA khippAmeva sarisayaM sarittayaM jAva sddaaveNti| 68. taba ve kauTumbika puruSa svAmI ke Adeza ko yAvat svIkAra karake zIghra hI eka sarIkhe, ma samAna tvacA vAle yAvat eka hajAra zreSTha kauTumbika taruNoM ko bulA laae| 68. Then those staff members ... and so on up to... accepted their 45 masters order and soon called a thousand young men ... and so on up to... to act as choicest attendants. 69. tae NaM te koDaMbiyapurisa (? taruNA) jamAlissa khattiyakumArassa piuNo koDuMbiyapurisehiM + saddAviyA samANA hadvatuTTha0 NhAyA kayabalikammA kayakouyamaMgalapAyacchittA egAbharaNavasaNagahiyanijjoyA jeNeva jamAlissa khattiyakumArassa piyA teNeva uvAgacchaMti, teNeva uvAgacchittA karayala jAva vaddhAvettA evaM ke vayAsI-saMdisaMtu NaM devANuppiyA ! jaM amhehiM krnnijjN| 69. kauTumbika puruSoM dvArA bulAye hue ve eka hajAra taruNa sevaka harSita aura santuSTa hokara, snAnAdi se nivRtta hokara balikarma, kautuka, maMgala evaM prAyazcitta karake eka sarIkhe AbhUSaNa aura vastra tathA veza dhAraNa karake jahA~ jamAli kSatriyakumAra ke pitA the, vahA~ Ae aura hAtha jor3akara yAvat unheM OM jaya-vijaya zabdoM se badhAkara bole-he devAnupriya ! hameM jo kArya karanA hai, usakA Adeza diijie| %%%%%%%%%%%: | bhagavatI sUtra (3) (476) Bhagavati Sutra (3) %

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Wan ))))))55555555555555555555555555555555555555558 69. Being thus commissioned, one thousand youthful attendants were delighted and honoured. They took their bath and completed their ritual routines of awakening protective spirits, repentance for mistakes, offerings to gods, using auspicious things like curd, rice, mustard, grass, etc. Then they adorned themselves with similar ornaments and dresses and came to Kshatriya youth Jamali's father. They joined their palms, $i greeted him with hails of victory and submitted - "Beloved of gods! Please tell us what is to be done." 70. tae NaM se jamAlissa khattiyakumArassa piyA taM koDuMbiyavarataruNasahassaM evaM vayAsI-tubbhe NaM devANuppiyA ! vhAyA kayabalikammA jAva gahiyanijjogA jamAlissa khattiyakumArassa sIyaM privhh| 70. taba kSatriyakumAra jamAli ke pitA ne una eka hajAra taruNa sevakoM ko isa prakAra kahA-he devAnupriyo! tuma snAnAdi karake yAvat eka sarIkhe veza meM susajja hokara jamAlikumAra kI zivikA ko utthaao| 70. Kshatriya youth Jamali's father said to those one thousand young attendants - "Beloved of gods! Take your bath ... and so on up to... wear uniforms and lift Kshatriya youth Jamali's palanquin." 71. tae NaM te koDuMbiyapurisA (? taruNA) jamAlissa khattiyakumArassa jAva paDisuNettA NhAyA jAva gahiyanijjogA jamAlissa khattiyakumArassa sIyaM privhNti| ___71. taba ve kauTumbika taruNa kSatriyakumAra jamAli ke pitA kA Adeza zirodhArya karake snAnAdi ma karake yAvat eka sarIkhI pozAka dhAraNa kiye hue (una taruNa sevakoM ne) kSatriyakumAra jamAli kI zivikA utthaaii| 71. The attendants accepted the order of Kshatriya youth Jamali's father. After taking bath ... and so on up to... wearing uniforms they lifted Kshatriya youth Jamali's palanquin. 72. tae NaM tassa jamAlissa khattiyakumArassa purisasahassavAhiNiM sIyaM durUDhassa samANassa tappaDhamayAe ime aTThamaMgalagA purao ahANupubIe saMpaTThiyA, taM0-sotthiya sirivaccha jAva dppnnaa| matadaNaMtaraM ca NaM puNNakalasabhiMgAraM jahA uvavAie jAva gagaNatalamaNulihaMtI purao ahANupubbIe sNptttthiyaa| evaM jahA uvavAie taheva bhANiyavvaM jAva AloyaM ca karemANA 'jaya jaya' sadaM ca pauMjamANA purao + ahANupubbIe sNptttthiyaa| tadaNaMtaraM ca NaM bahave uggA bhogA jahA uvavAie jAva mahApurisavaggurA parikkhittA jamAlissa khattiyakumArassa purao ya maggao ya pAsao ya ahANupubbIe sNptttthiyaa| 72. hajAra puruSoM dvArA uThAI jAne yogya usa zivikA para jaba jamAli kSatriyakumAra Adi saba OM ArUr3ha ho gaye, taba usa zivikA ke Age-Age sarvaprathama ye ATha maMgala anukrama se cale, yathA-(1) + 55555555555555555555555555555555555555555555558 navama zataka : tetIsavA~ uddezaka (477) Ninth Shatak: Thirty Third Lesson

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t n t t t t t t t Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting OM svastika, (2) zrIvatsa, (3) nandyAvartta, (4) vardhamAnaka, (5) bhadrAsana, (6) kalaza, (7) matsya, aura, ma (8) drpnn| ina ATha maMgaloM ke anantara pUrNa kalaza calA; AkAza ko sparza karatI huI-sI vaijayantI E (dhvajA) bhI Age yathAnukrama se ravAnA huii| yAvat Aloka karate hue aura jaya-jayakAra zabda kA OM uccAraNa karate hue anukrama se Age cle| isake pazcAt bahuta se ugrakula ke, bhogakula ke kSatriya + ityAdi mahApuruSoM ke varga se parivRtA hokara kSatriyakumAra jamAli ke Age, pIche aura Asa pAsa calane * lge| yaha samagra varNana vistArayukta aupapAtikasUtra meM kUNika ke darzana mAtra prasaMga anusAra jAna lenA OM caahie| 72. Once the palanquin was ready with Kshatriya youth Jamali and 4 others boarding the same and being lifted by one thousand bearers, it 4 was preceded by eight auspicious objects in this order -- (1) Swastika (a 4 specific graphic design resembling the mathematical sign of addition with a perpendicular line added to each of the four arms in clockwise direction), (2) Shrivats (a specific mark found on the chest of all Tirthankars), (3) Nandyavart (a specific elaborate graphic design resembling an extended swastika), (4) Vardhamanak (a specific design of ___vessel), (5) Bhadrasan (a specific design of seat), (6) Kalash (an urn), (7), Matsya (a fish), and (8) Darpan (a mirror). These were followed by the royal attendants carrying pitchers and jars filled with water ... and so on Wan up to... the beautiful flag of victory (vijaya-vaijayanti) furling sky high with the wind. (as mentioned in Aupapatik sutra) ... and so on up to... People followed hailing victory for the hero. Kshatriya youth Jamali's said palanquin was surrounded by many prominent persons belonging to Ugra, Bhoga and other clans walking on its front, back and flanks. 4 Detailed description is as mentioned in Aupapatik sutra in context of King Kunik going to behold Bhagavan Mahavir. 73. tae NaM se jamAlissa khattiyakumArassa piyA NhAe kayabalikamme jAva vibhUsie hatthikhaMdhavaragae sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM seyavaracAmarAhiM udhuvvamANIhiM udhuvbamANIhiM haya-gaya-raha+ pavarajohakaliyAe cAuraMgiNIe seNAe saddhiM saMparibuDe mahayA bhaDa-caDagara jAva parikkhitte jamAlissa * khattiyakumArassa piTThao piTThao annugcchi| 73. tadanantara kSatriyakumAra jamAli ke pitA ne snAna Adi kiyaa| yAvat vibhUSita hokara uttama hAthI ke kaMdhe para car3he aura koraNTaka puSpa kI mAlA se yukta chatra dhAraNa kiye hue, zveta cAmaroM se ma biMjAte hue, ghor3e, hAthI, ratha aura zreSTha yoddhAoM se yukta caturaMgiNI senA se parivRta hokara tathA mahAsubhaToM ke samudAya se ghire hue yAvat kSatriyakumAra ke pIche-pIche cala rahe the| 73. Kshatriya youth Jamali's father too took his bath ... and so on up to... embellished himself and rode the royal elephant. With an umbrella 4 decorated with garlands of Korantak flowers over his head, fanned with a bhagavatI sUtra (3) (478) Bhagavati Sutra (3) 355555) phra)))))) )) )) )))

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555555555555555555555555553 45 pair of white whisks, surrounded by four pronged army including great 4 warriors and soldiers riding elephants, horses and chariots as well as those walking on feet. ... and so on up to... followed Jamali, the Kshatriya youth. 74. tae NaM tassa jamAlissa khattiyakumArassa purao mahaM AsA Asava (vA) rA, ubhao pAsiM + NAgA NAgavarA, piTThao rahA rhsNgellii| 74. sAtha hI usa jamAli kSatriyakumAra ke Age bar3e-bar3e aura zreSTha ghur3asavAra tathA usake donoM bagala (pArzva) meM uttama hAthI evaM pIche ratha aura rathasamUha cala rahe the| 74. Ahead of Kshatriya youth Jamali were noble riders on excellent horses, on his flanks were best of elephants and on his rear came chariots. 75. tae NaM se jamAlI khattiyakumAre abbhuggayabhiMgAre paggahiyatAliyaMTe U saviyasetachatte OM pavIisatasetacAmarabAlavIyaNIe sabiTTIe jAva NAditaraveNaM khattiyakuMDaggAmaM nagaraM majhamajjheNaM jeNeva // mAhaNakuMDaggAme nayare jeNeva bahusAlae ceie jeNeva samaNe bhagavaM mahAvIre teNeva pahArettha gmnnaae| 75. isa prakAra (dIkSAbhilASI) kSatriyakumAra jamAli sarva Rddhi sahita yAvat bAje-gAje ke sAtha (vAdyoM ke ninAda ke sAtha) calane lgaa| usake Age kalaza aura tAr3apatra kA paMkhA lie hue puruSa cala rahe the| usake sira para zveta chatra dhAraNa kiyA haA thaa| usake donoM ora zveta cAmara aura choTe paMkhe Wan biMjAe jA rahe the| [inake pIche bahuta-se lakar3I, bhAlA, pustaka yAvat vINA Adi lie hue loga cala rahe the| unake pIche eka sau ATha hAthI Adi, phira lAThI, khaDga, bhAlA Adi, lie hue padAti (paidala calane vAle)-paruSa tathA unake pIche bahata-se yavarAja. dhanADhayaM, yAvata sArthavAha prabhati tathA bahuta-se ma loga yAvat gAte-bajAte, ha~sate-khelate cala rahe the|] (isa prakAra) kSatriyakumAra jamAli kSatriyakuNDagrAma nagara ke madhya meM se hokara jAtA huA, brAhmaNakuNDagrAma ke bAhara jahA~ bahuzAlaka nAmaka udyAna meM zramaNa bhagavAna mahAvIra virAjamAna the. usa ora gamana karane lgaa| 75. Thus moved the procession of Kshatriya youth Jamali (aspiring for initiation) accompanied with all the grandeur ... and so on up to... sound of musical instruments. Ahead of him moved attendants carrying urns and palm-leaf fans. He had a white umbrella over his head. He was being fanned with white whisks and small fans from both sides. (On the rear came many people carrying staffs, spears, books ... and so on up to... Veena (a stringed musical instrument). Behind them came one hundred eight elephants etc. followed again by people carrying staffs, swords, etc. and walking on feet. After them came many princes, wealthy people ... and so on up to... caravan chiefs and many other people singing and dancing.) Moving through the city of Kshatriyakund, the procession proceeded towards Bahushalak garden outside Brahman Kundagram 4 where Shraman Bhagavan Mahavir was stationed. )))))55555555555555555) Wan ))))))))))))) navama zataka : tetIsavA~ uddezaka (479) Ninth Shatak : Thirty Third Lesson

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**tmimimimimimimimimimimi***********tmimimimimimimimitimitimitimitimititmilllmillli Wan 76. tae NaM tassa jamAlissa khattiyakumArassa khattiyakuMDaggAmaM nagaraM majjhamajjheNaM niggacchamANassa siMghADaga-tiga- caukka jAva pahesu bahave atthatthiyA jahA uvavAie jAva abhinaMdaMtA ya abhitthuNaMtA ya evaM vayAsI - jaya jaya NaMdA ! dhammeNaM, jaya jaya NaMdA ! taveNaM, jaya jaya NaMdA ! bhaddaM te, abhaggehiM NANadaMsaNa-caritamuttamehiM ajiyAiM jiNAhi iMdiyAI, jiyaM ca pAlehi samaNadhammaM, jiyaviggho vi ya vasAhi taM deva ! siddhimajjhe, NihaNAhi ya rAga-dosamalle taveNaM dhitidhaNiyabaddhakacche, maddAhi aTTakammasattU jhANeNaM uttameNaM sukkeNaM, appamatto harAhi ArAhaNapaDAgaM ca dhIra ! tilokkaraMgamajjhe, pAvaya vitimiramaNuttaraM kevalaM ca NANaM, gaccha ya mokkhaM paraM padaM jiNavarovadiTTeNaM siddhimaggeNaM akuDileNaM, haMtA parIsahacamuM, abhibhaviya gAmakaMTakovasaggA NaM, dhamme te avigghamatthu / tti kaTTu abhinaMdaMti ya abhidhuNaMti ya / 76. jaba kSatriyakumAra jamAli kSatriyakuNDagrAma nagara ke madhya meM se hokara jA rahA thA, taba zRMgATaka, trika, catuSka yAvat rAjamArgoM para bahuta se arthArthI ( dhanArthI ), kAmArthI ityAdi loga; aupapAtikasUtra meM kahe anusAra iSTa, kAnta, priya Adi zabdoM se yAvat abhinandana evaM stuti karate hue ! isa prakAra kahane lage - " he nanda ( AnandadAtA ) ! dharma dvArA tumhArI jaya ho ! he nanda ! tapa ke dvArA tumhArI jaya ho ! he nanda ! tumhArA bhadra (kalyANa) ho ! he deva ! akhaNDa uttama jJAna - darzana- cAritra dvArA ( aba taka) avijita indriyoM ko jIto aura vijita zramaNadharma kA pAlana kro| he deva ! vighnoM ko jItakara siddhi (mukti) meM jAkara baso ! tapa se dhairyarUpI kaccha ko atyanta dRr3hatApUrvaka bA~dhakara rAga-dveSarUpI malloM ko pachAr3o ! uttama zukladhyAna ke dvArA aSTakarmazatruoM kA mardana karo ! he dhIra !! apramatta hokara trailokya ke raMgamaMca (vizvamaNDapa) meM ArAdhanArUpI patAkA grahaNa karo (athavA phaharA do) aura andhakArarahita (vizuddha prakAzamaya ) anuttara kevalajJAna ko prApta karo ! tathA jinavaropadiSTa sarala (akuTila ) siddhimArga para calakara parama pada rUpa mokSa ko prApta karo ! parISaha-senA ko naSTa karo tathA indriyagrAma ke kaNTakarUpa ( pratikUla ) upasargoM para vijaya prApta karo ! tumhArA dharmAcaraNa nirvighna ho!" isa prakAra se loga abhinandana evaM stuti karane lge| pha 76. As Kshatriya youth Jamali passed through the city of Kshatriya Kundagram, on triangular courtyards (singhatak), crossings of three, four... and so on up to... highways, he was greeted with auspicious words in coveted, pleasant, lovable, likable, joyous, desirable and blissful voice by masses of people among whom were many who sought wealth, many who desired worldly pleasures, and many who only desired food. They uttered - "O source of joy! May you be victorious on the religious path O noble one! May you be victorious through austerities. May all go well with you O benefactor of the world! May you conquer the unconquerable sense organs through unhindered pure knowledge, perception and conduct, and follow the path of Shramans that you have accepted. O Divine one! May you cross all hurdles and attain liberation. With 4 patience and resolve, may you annihilate the adversaries in the form of bhagavatI sUtra (3) Bhagavati Sutra ( 3 ) (480) 5 pha 5 y 4 4 hhhhh Wan Wan

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9555555555555555555555555 85555555555555555555555555555555555558 attachment and aversion by means of penance. May you subjugate the 15 enemies in the form of eight types of Karmas with the help of pure 45 ultimate meditation (Shukla Dhyan). O Epitome of patience! May you 451 become ever alert and furl the flag of spiritualism on the universal stage. May you attain the ultimate state of pure knowledge or omniscience that is free of the darkness of ignorance. May you destroy the chain of afflictions and being free of them may you attain the stable and eternal state of liberation. May your spiritual endeavour be free of obstacles." 5 And they repeatedly hailed for the auspicious victory. 77. tae NaM se jamAlI khattiyakumAre nayaNamAlAsahassehiM picchijjamANe picchijjamANe evaM jahA ma uvavAie kaNio jAva Niggacchati, niggacchittA jeNeva mAhaNakuMDaggAme nagare jeNeva bahasAlae ce. uvAgacchai, teNeva uvAgacchittA chattAdIe titthagarAtisae pAsai, pAsittA purisasahassavAhiNiM sIyaM Tavei, ThavittA purisasahassavAhiNIo sIyAo pccoruhi| + 77. aupapAtikasUtra meM varNita kUNika ke varNanAnusAra kSatriyakumAra jamAli (dIkSArthI ke rUpa meM) hajAroM (vyaktiyoM) kI nayanAvaliyoM dvArA dekhA jAtA huA yAvat (kSatriyakuNDagrAma nagara ke bIcoMbIca fa hokara) niklaa| phira brAhmaNakuNDagrAma nagara ke bAhara bahuzAlaka nAmaka udyAna ke nikaTa AyA aura jyoM hI usane tIrthaMkara bhagavAna ke chatra Adi atizayoM ko dekhA, tyoM hI hajAra puruSoM dvArA uThAI jAne OM vAlI usa zivikA ko ThaharAyA aura svayaM usa sahasrapuruSavAhinI zivikA se nIce utraa| 77. Like King Kunik, as detailed in Aupapatik Sutra, Kshatriya youth Jamali (aspiring initiation) witnessed by thousands of assembled people ... and so on up to... passed through Kshatriya Kundagram city and approached Bahushalak garden outside Brahman Kundagram. As 1 soon as he saw the divine wonders around the Tirthankar, including the divine canopies, he stopped the thousand-bearer palanquin and got down from it. ma pravrajyA grahaNa INITIATION 78. tae NaM taM jamAliM khattiyakumAraM ammA-piyaro purao kAuM jeNeva samaNe bhagavaM mahAvIre teNeva OM uvAgacchai; teNeva uvAgacchittA, samaNaM bhagavaM mahAvIraM tikkhutto jAva namaMsittA evaM vayAsI-evaM khalu bhaMte ! jamAlI khattiyakumAre amhaM ege putte iThe kaMte jAva kimaMga puNa pAsaNayAe ? se jahAnAmae uppale i vA , paume i vA jAva sahassapatte i vA paMke jAe jale saMvuDDhe Nopalippai paMkaraeNaM Novalippai jalaraeNaM hai ma evAmeva jamAlI vi khattiyakumAre kAmehiM jAe bhogehiM saMvuDDhe Novalippai kAmaraeNaM Novalippai bhogaraeNaM Novalippai mitta-NAi-niyaga-sayaNa-saMbaMdhi-parijaNeNaM, esa NaM devANuppiyA ! saMsArabhaubigge, bhIe Wan jammaNa-maraNeNaM devANuppiyANaM aMtie muMDe bhavittA agArAo aNAgAriyaM pavvayai, taM evaM NaM devANuppiyANaM amhe sIsabhikkhaM dalayAmo, paDicchaMtu NaM devANuppiyA siisbhikkhN| 555555555555555555555555555555555555555555558 navama zataka : tetIsavA~ uddezaka (481) Ninth Shatak : Thirty Third Lesson B5555555555555555555555555555555555553

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1555555FFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555555555555555555555555555555555555555555553 Wan 78. tadanantara kSatriyakumAra jamAli ko Age karake usake mAtA-pitA, jahA~ zramaNa bhagavAna ! + mahAvIra virAjamAna the, vahA~ upasthita hue aura zramaNa bhagavAna mahAvIra ko dAhinI ora se tIna bAra OM pradakSiNA kI, yAvat vandanA-namaskAra karake isa prakAra nivedana kiyA-bhagavan ! yaha kSatriyakumAra / Wan jamAli, hamArA ikalautA, iSTa, kAnta aura priya patra hai| yAvata-isakA nAma sunanA bhI durlabha hai to darzana : durlabha ho, isameM kahanA hI kyA ! jaise koI kamala (utpala), padma yA yAvat sahasradalakamala kIcar3a meM : OM utpanna hone aura jala meM saMvarddhita (bar3A) hone para bhI paMkaraja se lipta nahIM hotA, na jala-kaNa / Wan (jalaraja) se lipta hotA hai| isI prakAra kSatriyakumAra jamAli bhI kAma meM utpanna huA, bhogoM meM saMvarddhita : (bar3A) huA; kintu kAma meM leza mAtra bhI lipta (Asakta) nahIM huA aura na hI bhoga ke aMza mAtra se OM lipta (Asakta) huA aura na yaha mitra, jJAti, nija-sambandhI, svajana-sambandhI aura parijanoM meM lipta ! + huA hai| he devAnupriya ! yaha saMsAra-(janma-maraNarUpa) bhaya se udvigna ho gayA hai, yaha janma-maraNa (ke cakra) ke bhaya se bhayabhIta ho cukA hai| ataH Apa devAnupriya ke pAsa muNDita hokara, agAravAsa chor3akara U anagAradharma meM pravrajita ho rahA hai| isalie hama Apa devAnupriya ko yaha ziSya-bhikSA dete haiN| Apa ! devAnupriya isa ziSyarUpa bhikSA ko svIkAra kreN| 78. Now, keeping him in the lead Kshatriya youth Jamali's parents ! approached Shraman Bhagavan Mahavir and after going around him! three times from the right ... and so on up to... paying due obeisance submitted thus - "Bhante! This is Kshatriya youth Jamali, our only and cherished, lovely, adored, charming, and beloved son. ... and so on up to... It is difficult to hear about a son like him, what to say of seeing one that u is so rare. A lotus (Utpal, Padma etc.) sprouts in swamp and grows in 41 water but still remains free from stains of mud or wetness of water. In 9 the same way Kshatriya youth Jamali was born out of lust and grew amidst earthly pleasures but has still remained free from the slime of lust and wetness of indulgence in pleasures. He is equally detached from ___his relatives, kin, friends and servants. Beloved of gods! He has become . apprehensive of the cycles of rebirth and the sequence of birth-agingdeath. As such, renouncing his home and shaving his head he wants to become Anagaar (homeless ascetic) from Aagaar (house-holder) under ! your auspices. That is why we want to effect a disciple-donation and beseech you to accept him as a disciple." 79. tae NaM samaNe bhagavaM mahAvIre taM jamAliM khattiyakumAraM evaM vayAsI-ahAsuhaM devANuppiyA ! mA pddibNdh| ____79. isa para zramaNa bhagavAna mahAvIra ne usa kSatriyakumAra jamAli se isa prakAra kahA- 'he OM devAnupriya ! jisa prakAra tumheM sukha ho, vaisA karo, kintu (dharmakArya meM) vilamba mata kro|" '79. At this Shraman Bhagavan Mahavir said to Kshatriya youth Jamali - "O Beloved of gods! Do as you please and do not procrastinate." nAgArAgArAgAnAgagagagagagagagagaganA1111112113 bhagavatI sUtra (3) (482) Bhagavati Sutra (3) Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555558

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23 na na na VALKEAK 500 puruSoM ke sAtha dIkSA grahaNa karate jamAlikumAra f TRIL 22

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9555555555555555555555555555555555 citra-paricaya 22/ Illustration No. 22 jamAlikumAra kI dIkSA ___ jaba jamAlikumAra ke mAtA-pitA kisI bhI upAya se putra ko rokane meM samartha nahIM huye to unhoMne use dIkSA kI anumati de dii| jamAlikumAra ne 500 puruSoM ke sAtha brAhmaNakuNDa nagara ke bAhara bahuzAlaka udyAna meM bhagavAna mahAvIra ke pAsa pravajyA grahaNa kii| -zataka 9, u. 33 5555555555555555555555555555555555555))))))))))) INITIATION OF PRINCE JAMALI When the parents of prince Jamalikumar have failed to stop him after all efforts they allowed him to get initiated. Jamali got initiated along with 500 other aspirants by Bhagavan Mahavir at Bahushalak Garden outside Brahman Kundagram. --Shatak-9, lesson-33

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phra 80. tae NaM saM jamAlI khattiyakumAre samaNeNaM bhagavayA mahAvIreNaM evaM butte samANe haTTatuTTe samaNaM gavaM mahAvIraM tikkhutto jAva namaMsittA uttarapuratthimaM disibhAgaM avakkamai, avakkamittA sayameva 5 bharaNa - mallAlaMkAraM omuyai / Wan phra 80. bhagavAna ke dvArA svIkRti hone para kSatriyakumAra jamAli harSita aura tuSTa huA; tatpazcAt Wan maNa bhagavAna mahAvIra ko tIna bAra pradakSiNA kara yAvat vandanA - namaskAra kara, uttara-pUrva dizA IzAnakoNa) meM gyaa| vahA~ jAkara usane svayaM hI AbhUSaNa, mAlA aura alaMkAra utAra diye| 80. Being thus accepted by Bhagavan, Kshatriya youth Jamali was leased and contented. He went around Shraman Bhagavan Mahavir nd so on up to... paid homage and obeisance. Then he proceeded in the ortheast direction and removed all his ornaments and dress. 81. tae NaM se jamAlissa khattiyakumArassa mAyA haMsalakkhaNeNaM paDasADaeNaM AbharaNa - mallAlaMkAraM Dicchati, paDicchittA hAra - vAri jAva viNimmuyamANI viNimmuyamANI jamAliM khattiyakumAraM evaM yAsI - 'ghaDiyavvaM jAyA ! jaiyavvaM jAyA ! parakkamiyavvaM jAyA ! assiM ca NaM aTTe No pamAyeyavvaM' ti jamAlisa khattiyakumArassa ammA-piyaro samaNaM bhagavaM mahAvIraM vaMdaMti NamaMsaMti, vaMdittA NamaMsittA, meva disaM pAubbhUyA tAmeva disaM pddigyaa| 81. isake tatpazcAt jamAli kSatriyakumAra kI mAtA ne una AbhUSaNoM, mAlA evaM alaMkAroM ko sa ke cihna vAle eka paTazATaka ( rezamI vastra ) meM grahaNa kara liyA aura phira TUTe motI ke hAra, dhArA, ityAdi ke samAna yAvat A~sU girAtI huI apane putra se isa prakAra bolI- he putra ! saMyama meM parAkrama karanA / isa (saMyama ke) viSaya meM karanA, putra ! saMyama meM yatna karanA; he putra ! saMyama meM rA bhI pramAda na karanA / isa prakAra kahakara jamAli ke mAtA-pitA zramaNa bhagavAna mahAvIra ko ndanA - namaskAra karake svasthAna ko vApasa cale gaye / 81. Kshatriya youth Jamali's mother collected the dress and rnaments in a soft piece of silk with a swan mark and shedding tears ike a broken necklace, a stream of water etc. uttered "Son! Put in all liligence, effort, and prowess into your practices and do not be ethargic." After this, Kshatriya youth Jamali's parents bowed before Shraman Bhagavan Mahavir with all reverence and went back in the lirection they came from. navama zataka : tetIsavA~ uddezaka (483) 259595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5959595959595955555555974945955 59595 2 - 82. tae NaM se jamAlI khattiyakumAre sayameva paMcamuTThiyaM loyaM kareti, karittA jeNeva samaNe bhagavaM |hAvIre teNeva uvAgacchai, teNeva uvAgacchittA evaM jahA usabhadatto (sUtra 16 ) taheva pavvaio, navaraM paMcahiM 5 risasaehiM saddhiM taheva savvaM jAva sAmAiyamAiyAI ekkArasa aMgAI ahijjai, sAmAiyamAiyAI ekkArasa aMgAI ahijjettA bahUhiM cauttha-chaTTa -'TThama jAva mAsaddhamAsakhamaNehiM vicittehiM tavokammehiM appA bhAvemANe viharai / Ninth Shatak: Thirty Third Lesson 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Wan Wan Wan Wan

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nAnAganAnA 35555555558 55555555555555555555555555555555555555 555555555555555555555555555555555555 82. tatpazcAt jamAlikumAra ne svayameva paMcamuSTika pA~coM aMguliyoM kI muTThI bA~dhakara loca kiyA, OM phira zramaNa bhagavAna mahAvIra kI sevA meM upasthita huA aura RSabhadatta brAhmaNa (sUtra 16 meM varNita) kI +taraha bhagavAna ke pAsa pravrajyA aMgIkAra kii| vizeSatA yaha hai ki jamAli kSatriyakumAra ne 500 puruSoM + ke sAtha pravrajyA grahaNa kI, zeSa saba varNana pUrvavat hai| yAvat jamAli anagAra ne phira sAmAyika Adi U gyAraha aMgoM kA adhyayana kiyA aura bahuta-se upavAsa, belA (chaTTha), yAvat arddha-mAsa, mAsakhamaNa ! + (mAsika) ityAdi vicitra tapazcaryAoM se apanI AtmA ko bhAvita karatA huA vicaraNa karane lgaa| 55 82. Kshatriya youth Jamali then pulled out all his hair (formally 45 termed as five-fistful pulling out of hair), came near Shraman Bhagavan * Mahavir and got initiated by him like Brahman Rishabh-datt (as described in aphorism-16). The difference is that Kshatriya youth Jamali got initiated along with 500 persons, rest of the description is same. ... and so on up to... studied the eleven limbs (Anga) of the canon ... and so on up to... he enkindled his soul by observing unique austerities including one day, two days, three days and four days fasts, moving about as an ascetic. jamAli kA pRthak vihAra INDEPENDENT MOVEMENT OF JAMALI 83. tae NaM se jamAlI aNagAre annayA kayAI jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, teNeva uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA namaMsittA evaM vayAsI- 'icchAmi NaM bhaMte ! OM tubhehiM abbhaNuNNAe samANe paMcahiM aNagArasaehiM saddhiM bahiyA jaNavayavihAraM vihritte| 83. tadanantara eka dina jamAli anagAra zramaNa bhagavAna mahAvIra ke pAsa Ae aura bhagavAna OM mahAvIra ko vandanA namaskAra karake isa prakAra bole-bhagavan ! ApakI AjJA prApta hone para maiM pA~ca sau + anagAroM ke sAtha isa janapada se bAhara (anya janapadoM meM) vihAra karanA cAhatA huuN| 83. Later one day ascetic Jamali came to Shraman Bhagavan Mahavir and after paying his homage and obeisance said -- "Bhante! If you kindly permit me I would like to move away from this region with Wan my five hundred ascetics and roam about (in other areas)." 84. tae NaM se samaNe bhagavaM mahAvIre jamAlissa aNagArassa eyama] No ADhAi, No parijANai, tasiNIe sNcittui| 84. yaha sunakara zramaNa bhagavAna mahAvIra ne jamAli anagAra kI isa bAta ko Adara (mahattva) nahIM U diyA, svIkAra nahIM kiyA aura mauna rhe| 84. Shraman Bhagavan Mahavir did not pay any attention to this request from Jamali. He, in fact, did not approve of it. ma 85. tae NaM se jamAlI aNagAre samaNaM bhagavaM mahAvIraM doccaM pi taccaM pi evaM vayAsI-icchAmi NaM bhaMte ! tubhehiM abbhaNuNNAe samANe paMcahiM aNagArasaehiM saddhiM jAva vihritte| pra maWan Wan 53))))))))))) bhagavatI sUtra (3) (484) Bhagavati Sutra (3) | 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 $$$

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tapasvI jamAli aNagAra vAdhyAya karate jamAli aNagAra bele-tele kA tapa karate jamAli aNagAra ardhamAsakhamaNa-mAsakhamaNa karate jamAli aNagAra bhagavAna ke mauna rahane para bhI apane ziSyoM ke sAtha vihAra karate jamAli aNagAra he bhagavan! ApakI AjJA ho to maiM anya janapadoM meM vihAra karanA cAhatA huuN| Jain Education international FOR FIVE & Personal use only

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|citra-paricaya 23 Illustration No. 23 jamAli aNagAra t t t t t t tttt ___ dIkSita hone ke pazcAt jamAli aNagAra ne sAmAyika Adi 11 aMgoM kA adhyayana kiyaa| ve upavAsa, belA, telA, ardha mAsakhamaNa, mAsakhamaNa Adi vividha tapasyA se apanI AtmA ko bhAvita karate vicarane lge| tapasyA se jamAli aNagAra kA zarIra kRza evaM durbala ho gayA thaa| eka bAra jamAli aNagAra ne bhagavAna ke pAsa Akara 500 aNagAroM ke sAtha, anyatra vicarane kI AjJA maaNgii| bhagavAna mauna rhe| taba jamAli aNagAra ne yahI bAta dUsarI aura tIsarI bAra kahI, parantu bhagavAna pUrvavat mauna rhe| taba mauna ko svIkRti mAnakara jamAli aNagAra 500 aNagAroM ke sAtha bahuzAlaka udyAna se nikalakara anya janapadoM meM vicarane lge| -zataka 9, u. 33 ASCETIC JAMALI After getting initiated ascetic Jamali studied the eleven limbs (Anga) of the canon. He enkindled his soul by observing unique austerities including one day, two days, three days, fifteen days and one month long fasts, moving about as an ascetic. Due to these austerities the body of ascetic Jamali became lean and weak. One day ascetic Jamali sought permission from Bhagavan Mahavir to move away from this region with his five hundred ascetics and roam about (in other areas). Bhagavan remained silent even after he sought the permission a second and third time. Considering his silence to be consent Jamali left the garden with his 500 disciples and moved about in other areas. SHvb t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t --Shatak-9, lesson-33

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Wan 5 Wan 5 Wan phra Wan Wan 5 55 5 555 5555 5 5 5 55 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 952 Wan 85. taba jamAli anagAra ne zramaNa bhagavAna mahAvIra se dUsarI bAra aura tIsarI bAra bhI isI prakAra kahA- bhaMte ! ApakI AjJA mila jAye to maiM pA~ca sau anagAroM ke sAtha anya janapadoM meM vihAra karanA cAhatA hU~ / Wan 85. Then ascetic Jamali repeated his request second and third time. "Bhante! If you kindly permit me I would like to move away from this region with my five hundred ascetics and roam about (in other areas)." 86. tae NaM samaNe bhagavaM mahAvIre jamAlissa aNagArassa doccaM pi taccaM pi eyamaTTha No ADhAi jANiI ciTTha | Wan 86. Even the second and third time Shraman Bhagavan Mahavir paid f no attention ... and so on up to ... remained silent. 86. jamAli anagAra ke dUsarI bAra aura tIsarI bAra bhI vahI bAta kahane para zramaNa bhagavAna ka mahAvIra ne isa bAta kA Adara nahIM kiyA, yAvat mauna rahe / phra phra Wan 87. tae NaM se jamAlI aNagAre samaNaM bhagavaM mahAvIraM vaMdai NamaMsai, vaMdittA NamaMsittA samaNassa pha bhagavao mahAvIrassa aMtiyAo bahusAlAo ceiyAo paDinikkhamai, paDinikkhamittA paMcahiM 5 aNagArasahiM saddhiM bahiyA jaNavayavihAraM viharai / Wan phra 87. taba ( aisI sthiti meM) jamAli anagAra ne zramaNa bhagavAna mahAvIra ko vandana namaskAra kiyA aura phira unake pAsa se, bahuzAlaka udyAna se nikalA aura phira vaha pA~ca sau anagAroM ke sAtha bAhara ke (anya ) janapadoM meM vicaraNa karane lagA / vivecana : ukta svataMtra varNana se pratIta hotA hai ki jamAli anagAra dvArA svatantra vicaraNa kI mahattvAkAMkSA pha evaM sarvajJa- sarvadarzI bhagavAna dvArA usake svatantra vicaraNa ke pIche ahaMkAra, mahattvAkAMkSA evaM adhairya ke prAdurbhAva hone kI aura bhaviSya meM deva - guru Adi ke virodhI bana jAne kI saMbhAvanA dekhakara 'bhAvidoSatvenopekSaNIyattvAdasyeti' svatantra vihAra kI anujJA nahIM dI gii| kintu isa bAta kI avahelanA karake 5 jamAli anagAra bhagavAna mahAvIra se pRthak vihAra karane lage / phra 87. Then (under these circumstances) ascetic Jamali finally paid his homage and obeisance to Shraman Bhagavan Mahavir, came out of Bahushalak garden and commenced his independent itinerant way with his five hundred ascetics in other regions. Elaboration From the aforesaid description it appears that Jamali was not given the permission to move about independently because omniscient Bhagavan Mahavir realized that the driving force in Jamali's Wan mind was his ego, ambition, and impatience. This would ultimately lead him to defy the order and the guru. It was the future possibility of regression that restrained Bhagavan Mahavir from giving permission to Jamali and not due to any ill will. However, Jamali ignored this and went on his own. Wan phra navama zataka : tetIsavA~ uddezaka Wan phra (485) Ninth Shatak: Thirty Third Lesson ********************************** phra

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35555555555555555555555555555555555555 )))))55555555555555555555555555555555555 jamAli kA zrAvastI meM aura bhagavAna kA campA meM viharaNa JAMALI IN SHRAVASTI AND BHAGAVAN IN CHAMPA 88. teNaM kAleNaM teNaM samaeNaM sAvatthI nAma NayarI hotthaa| vnnnno| koDhae ceie| vnnnno| jAva vnnsNddss| 88. usa kAla usa samaya meM zrAvastI nAma kI nagarI thii| usakA varNana vahA~ koSThaka nAmaka udyAna OM thA, yAvat vanakhaNDa taka samagra varNana jAna lenA caahie| 88. During that period of time there was a city called Shravasti. Description (as in Aupapatik Sutra). There was a garden called Koshthak. Description. ... and so on up to... forest strip. 89. teNaM kAleNaM teNaM samaeNaM caMpA nAma nayarI hotthaa| vnnnno| puNNabhadde ceie| vnnnno| jAva puddhvisilaavtttto| 89. usa kAla aura usa samaya meM campA nAma kI nagarI thii| usakA varNana vahA~ pUrNabhadra nAmaka caitya OM thaa| unakA varNana (aupapAtikasUtra se samajha lenA cAhie) yAvat usameM pRthvIzilApaTTa thaa| 89. During that period of time there was a city called Champa. Description (as in Aupapatik Sutra). There was a garden called Purnabhadra. Description. ... and so on up to... Slab of stone. 90. tae NaM se jamAlI aNagAre annayA kayAi paMcahiM aNagArasaehiM saddhiM saMparibuDe puvANupuTviM caramANe gAmANugAmaM dUijjamANe jeNeva sAvatthI nayarI jeNeva koTThae ceie teNeva uvAgacchai, teNeva uvAgacchittA ahApaDirUvaM uggahaM uggiNhai, ahApaDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvemANe vihri| ___90. eka bAra vaha jamAli anagAra, pA~ca sau anagAroM ke sAtha anukrama se vicaraNa karatA huA aura grAmAnugrAma vihAra karatA huA zrAvastI nagarI meM jahA~ koSThaka udyAna thA, vahA~ AyA aura muniyoM ke kalpa ke anurUpa avagraha grahaNa karake saMyama aura tapa ke dvArA AtmA meM ramaNa karatA huA vicaraNa fa karane lgaa| 90. Once in course of his wanderings from one village to another, that ascetic Jamali, along with his group of five hundred ascetics, arrived at Koshthak garden in Shravasti City. He took the vows according to the ascetic code and camped in the garden devoting his time to ascetic discipline and austerities. __91. tae NaM samaNe bhagavaM mahAvIre annayA kayAi puvANupubbiM caramANe jAva suhaMsuheNaM viharamANe jeNeva caMpA nagarI jeNeva puNNabhadde ceie teNeva uvAgacchai; teNeva uvAgacchittA ahApaDirUvaM uggahaM uggiNhai, ahApaDirUvaM uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvamANe vihri| Wan patI sUtra (3) (486) Bhagavati Sutra (3)

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91. zramaNa bhagavAna mahAvIra bhI eka bAra anukrama se vicaraNa karate hue, yAvat sukhapUrvaka vihAra 1 karate hue, jahA~ campAnagarI meM pUrNabhadra nAmaka caitya thA, vahA~ padhAre; tathA avagraha AvAsa sthAna tathA OM paTTe-caukI Adi kI yAcanA grahaNa karake saMyama aura tapa se apanI AtmA ko bhAvita karate hue OM vicaraNa kara rahe the| 91. In course of his comfortable wanderings from one village to another, Shraman Bhagavan Mahavir also arrived at Purnabhadra Chaitya in Champa City. Seeking a suitable place and permission he stayed there enkindling his soul with ascetic-discipline and austerities. ma jamAli anagAra ke zarIra meM rogAtaMka ASCETIC JAMALI'S AILMENT 92. tae NaM tassa jamAlissa aNagArassa tehiM arasehi ya virasehi ya aMtehi ya paMtehi ya lUhehi yaza ma tucchehi ya kAlAikkatehi ya pamANAikkatehi ya sItaehi ya pANa-bhoyaNehiM annayA kayAi sarIragaMsi OM viule rogAtaMke pAunbhUe-ujjale viule pagADhe kakkase kaDue caMDe dukkhe dugge tibve durahiyAse, pittajjaraparigatasarIre dAhavakkaMtie yAvi vihri| OM 92. usa samaya jamAli anagAra ko arasa, virasa, anta, prAnta, rUkSa aura tuccha tathA ja kAlAtikrAnta aura pramANAtikrAnta evaM ThaNDe pAna (peya padArthoM) aura bhojanoM (bhojya padArthoM) (ke sevana) se eka bAra zarIra meM vipula rogAMtaka (vyAdhi) utpanna ho gyaa| vaha roga ujjvala, vipula, pragAr3ha, + karkaza, kaTuka, caNDa, duHkha rUpa, durga (kaSTasAdhya), tIvra aura duHsaha thaa| usakA zarIra pittajvara se vyApta Wan hone ke kAraNa dAha se yukta ho rahA thaa| 92. Now because of consuming food that was tasteless (aras), foul (viras), leftover (ant), not enough (praant), dry (ruksh), stale (kaalatikrant), excessive or meager (pramaanaatikrant) or due to intake of cold drinks or food, once Jamali suffered from a grave sickness. This _ailment was excruciating (ujjval), intense (vipul), severe (pragaadh), harsh (karkash), agonizing (chand), bitter (katuk), miserable (duhkha roop), intolerable (durg), sharp (tivra) and unbearable (duhsaha). He suffered from bile fever and ran a very high temperature. vivecana : vizeSa zabdoM kA bhAvArtha-arasehi-binA rasa vAle besvaad| virasehi-purAne hone se kharAba rasa ke vaale| antehiM-arasa hone se saba dhAnyoM se tuccha dhAnya vaalaa| paMtehi-bacA-khucA bAsI aahaar| luuhehi-ruukss| tucchehi-thor3e-se, yA halkI kisma ke| kAlAikkaMtehi : do artha-jisakA kAla vyatIta ho cukA ho aisA AhAra, athavA bhUkha-pyAsa kA samaya bIta jAne para kiyA gayA aahaar| pamANAikkaMtehi-bhUkha-pyAsa kI mAtrA ke anupAta meM jo AhAra na ho| sItaehi-ThaMDA aahaar| viule-vipula-samasta zarIra meM vyaapt| ujjale-utkaTa jvalana-(dAha) kaark| pagADhe-tIvra yA prbl| kakkase-kaThora yA anissttkaarii| cNdde-raudr-bhyNkr| dakkhe ke ruup| dugge-kssttsaadhy| durhiyaase-dussh| pittajjaraparigayasarIre-pittajvara se vyApta zarIra vaalaa| // navama zataka : tetIsavA~ uddezaka (487) Ninth Shatak : Thirty Third Lesson

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B9999999999 ))))))) ))))))))) ) t t n t t t t t t t t t t t t t t t t t t t dAhavakkaMtie-dAha (jalana) utpanna huaa| jamAli kA zarIra ati sukumAra thaa| ataH zramaNa jIvana ke ! OM AhAra-sambandhI parISaha sahane meM unakA zarIra akSama siddha huaa| Elaboration - Technical terms - Arasehi - tasteless. Virasehi - decayed and foul tasting. Antehim - leftover having worst taste. Pantehim - not enough or leftover. Luhehi - dry. Kaalaikkantehim - of expiry date or stale. Also food eaten at odd time. Pamaanaikkantehim - of non-standard quantity; either excessive or meager. Seetaehi - cold food. Ujjale (ujjval) - with excruciating burning. Viule (vipul) - intense. Pagaadhe (pragaadh) - severe. Kakkase (karkash) - harsh. Chande (chand) -- agonizing. Kadue (hatuk) - bitter. Dukkhe (duhkha roop) ---- miserable. Dugge (durg) - intolerable. Tivve (tivra) - sharp. Durahiyase (duhsaha) - unbearable. Pittajjarparigayasarire - suffering from bilefever. Dahavakkantiye - suffering from burning sensation or high fever. Jamali's body was very delicate and as such he failed to endure the afflictions caused by drab ascetic-food. Wan rugNa jamAli kI siddhAnta-viruddha prarUpaNA ANTITHETICAL THEORY OF JAMALI 93. tae NaM se jamAlI aNagAre veyaNAe abhibhUe samANe samaNe NiggaMthe saddAvei, saddAvettA evaM vayAsI-tubhe NaM devANuppiyA ! mama sejjAsaMthAragaM sNthreh| 93. vedanA se pIr3ita jamAli anagAra ne (apane sAthI) zramaNa-nirgranthoM ko bulAkara kahA-he devAnupriyo ! mere sone (zayana) ke lie tuma saMstAraka (bichaunA) bichA do| 93. Suffering from such intense agony, Jamali summoned his (junior) ascetics and said - "Beloved of gods! Please spread my bed so that I may lie down." 94. tae NaM se samaNA NiggaMthA jamAlissa aNagArassa eyamaTTa viNaeNaM paDisuNeti, paDisuNettA jamAlissa aNagArassa sejjAsaMthAragaM sNthreNti| ___94. taba zramaNa -nirgranthoM ne jamAli anagAra kI yaha bAta vinayapUrvaka svIkAra kI aura jamAli anagAra ke lie bichaunA bichAne lge| 94. The ascetics humbly accepted this request and started spreading the bed for ascetic Jamali. 95. tae NaM se jamAlI aNagAre baliyataraM vedaNAe abhibhUe samANe doccaM pi samaNe niggaMthe , OM saddAvei, saddAvittA doccaM pi evaM vayAsI-mamaM NaM devANuppiyA ! sejjAsaMthArae kiM kaDe ? kajjai ? tae / + NaM te samaNA niggaMthA jamAliM aNagAraM evaM vayAsI-No khalu devANuppiyANaM sejjAsaMthArae kaDe, kjjti| / | bhagavatI sUtra (3) Bhagavati Sutra (3) t t t t t t t t t t t t t t t t t (488) t t h Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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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jamAli aNagAra kI mithyA prarUpaNA pitta-jvara se pIr3ita li kI bhagavAna mahAvIra ke siddhAnta viruddha prarUpaNA / jamAli aNagAra jaba taka zayyA saMstAraka bichAyA jA rahA hai, taba taka vaha bichAyA gayA nahIM hai| mere lie saMstAraka bichA do| jamAla dvArA savajJatA kAmathyA dAvA CONN maiM kevalI mithyAtva jJAna yukta jamAli ne saMlekhanA-saMthArA karake prANa tyAge aura kilviSaka deva bnaa| 24 Raalve wwwniainelibrary.ore

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citra-paricaya 24] Illustration No. 24 mithyA prarUpaNA karate jamAli aNagAra ___ jamAli aNagAra ko arasa, virasa, rukSa, tuccha Adi bhojana se eka bAra zarIra meM vipula vyAdhi (rogAMtaka) utpanna ho gyaa| unakA zarIra pitta jvara se vyAdhita hone ke kAraNa dAha se yukta ho gyaa| vedanA se pIr3ita jamAli aNagAra ne apane zramaNoM ko bulAkara kahA ki mere sone ke lie saMstAraka (bichaunA) bichA do| zramaNa, jamAli aNagAra ke lie bichaunA bichA hI rahe the tabhI vedanA se pIr3ita jamAli aNagAra adhIra hokara dubArA pUchate haiM ki saMstAraka bichA diyA yA bichA rahe ho? uttara meM zramaNoM ne kahA-"bichaunA bichA nahIM, bichAyA jA rahA hai|" taba jamAli aNagAra ke mana meM ye vicAra AyA ki bichaunA bichAyA jA Wan rahA hai? aba taka bichA nahIM hai| parantu bhagavAna mahAvIra to kahate haiM- "calamAna calita hai, yAvat nirjIryamANa nijIrNa hai|" arthAt jo ho rahA hai vaha ho gyaa| unakA yaha kathana mithyA hai| isa kAraNa calamAna calita OM nahIM kintu acalita hai| isa para vicAra karate-karate unhoMne bhagavAna ke isa siddhAMta ko mithyA mAna liyaa| vyAdhi se mukta hone ke bAda jamAli aNagAra bhagavAna ke pAsa Akara kahane lage ki maiM kevalajJAna aura kevaladarzana ko dhAraNa karane vAlA hU~ arthAt maiM kevalI ho gayA huuN| tIrthaMkara kI AzAtanA aura mithyA mAnyatA kI AlocanA, prAyazcitta nahIM karane se jamAli aNagAra kAla karake chaThe lAMtaka devaloka meM kilviSika deva rUpa meM utpanna huye| -zataka 9,u.33 ANTITHETICAL THEORY OF JAMALI Once because of consuming unhealthy food including tasteless, foul, and leftover, Jamali suffered from a grave sickness. He suffered from bile fever and ran a very high temperature. Suffering from such intense agony, Jamali summoned his juniors and asked them to spread his bed so that he could lie down. While they were spreading the bed, excruciating pain made ascetic Jamali impatient. He once again asked the juniors if they had spread the bed. The ascetics replied - "We have not yet spread the bed for you, it is still being spread."At thisa thought flashed in ascetic Jamali's mind-- "Bhagavan Mahavir says that moving means already moved... and so on up to... shedding means already shed. Which means that what is being done has been done. This assertion is false. Therefore, in fact, moving does not mean already moved but still unmoved." With these thoughts he decided that Bhagavan's doctrine was wrong. After ascetic Jamali got cured of his ailment he went to Bhagavan Mahavir and said that he had acquired omniscience and ultimate perception and thus become Kevali. As a consequence of insulting a Tirthankar and not doing critical review and repenting for his false belief Jamali reincarnated as a divine being among the Kilvishik devs in the Lantak Kalp (the sixth divine dimension). -Shatak-9, lesson-33 995)))))) )) ))))))))))))

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***************mit*************** phra 95. kintu jamAli anagAra prabalatara vedanA se pIr3ita va adhIra ho utthaa| isalie unhoMne Wan dubArA 5 phira zramaNa-nirgranthoM ko bulAyA aura isa prakAra pUchA- devAnupriyo ! kyA mere sone ke lie saMstAraka (bichaunA) bichA diyA yA bichA rahe ho ? uttara meM zramaNa-nirgranthoM ne isa prakAra kahA- - devAnupriya ke sone ke lie bichaunA (abhI taka ) bichA nahIM, bichAyA jA rahA hai| 95. The excruciating pain made ascetic Jamali impatient. He, 5 therefore, summoned the ascetics once again and asked - "Beloved of phra gods! Are you still spreading the bed for me or have you spread the 5 same." The ascetics replied - "We have not yet spread the bed for you, O pha Beloved of gods! It is still being spread." phra phra Wan 96. tae NaM tassa jamAlissa aNagArassa ayameyArUve ajjhatthie jAva samuppajjitthA - jaM NaM samaNe bhagavaM mahAvIre evaM Aikkhai jAva evaM parUvei - 'evaM khalu calamANe calie, udIrijjamANe udIrie jAva 5 nijjarijjamANe NijjiNNe' taM NaM micchA, imaM ca NaM paccakkhameva dIsai sejjAsaMthArae kajjamANe akaDe, saMtharijjamANe asaMtharie, jamhA NaM sejjAsaMthArae kajjamANe akaDe saMtharijjamANe asaMtharie tamhA calamANe vi acalie jAva nijjarijjamANe vi aNijjiNe / evaM saMpehei; evaM saMpehettA samaNe niggaMthe saddAvei; samaNe niggaMthe saddAvettA evaM vayAsI-jaM NaM devANuppiyA ! samaNe bhagavaM mahAvIre evaM Aikkhar3a 5 jAva parUvei - evaM khalu calamANe calie taM ceva savvaM jAva NijjarijjamANe aNijjiNe / cu Wan Wan navama zataka : tetIsavA~ uddezaka Wan phra Wan Wan 96. zramaNoM kI yaha bAta sunane para jamAli anagAra ke mana meM isa prakAra kA adhyavasAya utpanna huA ki zramaNa bhagavAna mahAvIra jo isa prakAra kahate haiM, yAvat prarUpaNA karate haiM ki 'calamAna calita hai, udIryamANa udIrita hai, yAvat nirjIryamANa nirjIrNa hai', yaha kathana mithyA hai; kyoMki yaha pratyakSa dIkha 5 rahA hai ki jaba taka zayyA-saMstAraka bichAyA jA rahA hai, taba taka vaha bichAyA gayA nahIM hai, ( arthAt- ) bichaunA jaba taka bichAyA jA rahA ho', taba taka vaha 'bichAyA gayA' nahIM hai / isa kAraNa 'calamAna' 'calita' nahIM, kintu 'acalita' hai, yAvat 'nirjIryamANa' 'nirjIrNa' nahIM, kintu 'anirjIrNa' hai| isa prakAra vicAra kara zramaNa-nirgranthoM ko bulAyA aura unase isa prakAra kahA - 'he devAnupriyo ! zramaNa bhagavAna mahAvIra jo isa prakAra kahate haiM, yAvat prarUpaNA karate haiM ki 'calamAna' 'calita' (kahalAtA) hai; ( ityAdi pUrvavat saba kathana) yAvat (vastutaH ) nirjIryamANa nirjIrNa nahIM, kintu anirjIrNa hai| Wan Wan 96. On hearing these words of his fellow ascetics, a thought flashed in ascetic Jamali's mind - "Shraman Bhagavan Mahavir asserts... and so on up to... establishes that moving means already moved, fruiting means Wan already fruited and so on up to ... shedding means already shed. But chis assertion is false because it is evident from the visible activity that as long as the bed is being spread it is still not already spread. In other words as long as the bed is being spread it cannot be taken as already spread. That is why moving does not mean already moved but in Ninth Shatak: Thirty Third Lesson Wan Wan Wan process Wan Wan (489) ********************************* phra phaphaphaphaphaphaphaphapha

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nikttkkt*************mimimimimimi***tmilllillli Wan of moving, fruiting does not mean already fruited but in process of 5 fruiting ... and so on up to ... shedding does not mean already shed but in process of being shed." With these thoughts he called his fellow ascetics and said "Beloved of gods! Shraman Bhagavan Mahavir asserts and so on up to... establishes that moving means already moved ... and so on up to... shedding does not mean already shed but in process of being shed." (repeat as aforesaid) phra maTThe No saddati No pattiyaMti No royaMti te NaM jamAlissa aNagArassa aMtiyAo koTTayAo ceiyAo DinikkhamaMti, paDinikkhamittA puvvANupuvviM caramANA gAmANugAmaM dUijjamANA jeNeva caMpAnayarI jeNeva OM puNNabhadde ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchaMti, uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM kareMti, karittA vaMdaMti, NamaMsaMti 2 samaNaM bhagavaM mahAvIraM uvasaMpajjittANaM viharati / Wan Wan zramaNoM dvArA jamAli ke siddhAnta kA svIkAra, asvIkAra ACCEPTANCE AND REFUSAL OF JAMALI'S THEORY 97. tae NaM tassa jamAlissa aNagArassa evaM AikkhamANassa jAva parUvemANassa atthegaiyA samaNA niggaMthA eyamaTaM saddati pattiyaMti royaMti / atthegaiyA samaNA niggaMthA eyamaTaM No saddahaMti No pattiyaMti No royaMti / tattha NaM je te samaNA niggaMthA jamAlissa aNagArassa eyamaTTaM saddahaMti pattiyaMti royaMti te NaM ! jamAliM caiva aNagAraM uvasaMpajjittANaM viharati / tattha NaM je te samaNA niggaMthA jamAlissa aNagArassa Wan phra 97. When ascetic Jamali said and so on up to... propagated thus some ascetics expressed faith, interest, and acceptance while many others did not show any faith, interest, and acceptance. Those ascetics who expressed faith, interest, and acceptance in Jamali's doctrine, became disciples of Jamali. Those who had no faith, interest, and f acceptance in Jamali's doctrine (that defied the Jina's word), left Jamali, came out of Koshthak garden and wandering from one village to another came to Purnabhadra Chaitya outside Champa City where Shraman Wan 17. jamAli anagAra dvArA isa prakAra kahe jAne para yAvat prarUpaNA kiye jAne para kaI zramaNa nirgranthoM ne isa (uparyukta) bAta para zraddhA, pratIti aura ruci kI tathA kitane hI zramaNa nirgranthoM ne isa bAta para zraddhA, pratIti evaM ruci nahIM kii| unameM se jina zramaNa-nirgranthoM ne jamAli anagAra kI bAta para zraddhA, pratIti evaM ruci kI, ve jamAli anagAra kI niHzrAya meM vicaraNa karane lage aura jina zramaNa nirgranthoM ne jamAli anagAra kI isa (jina - vacana viruddha) bAta para zraddhA, pratIti aura ruci nahIM kI, ve jamAla anagAra ke pAsa se, koSThaka udyAna se nikala gaye aura anukrama se vicarate hue evaM grAmAnugrAma vihAra karate hue, campA nagarI ke bAhara jahA~ pUrNabhadra nAmaka caitya thA aura jahA~ zramaNa bhagavAna mahAvIra virAjamAna the, vahA~ unake pAsa phuNce| unhoMne zramaNa bhagavAna mahAvIra kI tIna bAra dAhinI ora se pradakSiNA kI, phira vandanA - namaskAra karake ve bhagavAna kI niHzrAya svIkAra kara vicarane lge| ... bhagavatI sUtra (3) (490) ttttvi******************************lllinnn Bhagavati Sutra (3)

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)) ))) ) ) ) ) )) ) Wan ))))))) 9 Bhagavan Mahavir was stationed. They went clockwise around Bhagavan three times, paid homage and obeisance, and joined the group under his auspices. vivecana : 'calamAna calita' : bhagavAna kA siddhAnta hai-isakA sayuktika vivecana bhagavatIsUtra ke prathama zataka : ke prathama uddezaka meM kiyA gayA hai| jamAli anagAra ne isa siddhAnta ke viruddha ekAntadRSTi se prarUpaNA kI, ma isalie yaha siddhAnta ayathArtha hai| isakA vivecana vizeSAvazyakabhASya nihnavavAda meM hai| Elaboration - Moving is moved' - This is Bhagavan Mahavir's theory and its detailed explanation is available in the first lesson of the i first chapter of Bhagavati Sutra. Jamali proposed his own doctrine in defiance of this from his absolutist viewpoint, therefore this doctrine is wrong. This is discussed in more details in Visheshavashyak Bhashya, Nihnavavaad. jamAli dvArA sarvajJatA kA mithyA dAvA FALSE CLAIM OF OMNISCIENCE BY JAMALI 98. tae NaM se jamAlI aNagAre anayA kayAi tAo rogAyaMkAo vippamukke haTTe jAe aroe baliyasarIre sAvatthIo nayarIo koTThayAo ceiyAo paDinikkhamai, paDinikkhamittA pubbANupuri caramANe gAmANugAmaM dUijjamANe jeNeva caMpA nayarI jeNeva puNNabhadde ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte ThiccA samaNaM bhagavaM mahAvIraM evaM vayAsI-jahA NaM devANuppiyANaM bahave aMtevAsI samaNA niggaMthA chaumatthA bhavettA chaumatthAvakkamaNeNaM OM avakkaMtA, No khalu ahaM tahA chaumatthe bhavittA chaumatthAvakkamaNeNaM avakaMte, ahaM NaM uppannaNANadaMsaNadhare arahA jiNe kevalI bhavittA kevaliavakkamaNeNaM avkkNte| 98. tadanantara kisI samaya jamAli anagAra usa vyAdhi pIr3A se mukta aura svastha ho gayA, tathA nIroga aura balavAna zarIra vAlA huA; taba zrAvastI nagarI ke koSThaka udyAna se nikalA aura anukrama Wan se vicaraNa karatA huA, grAmAnugrAma vihAra karatA huA, jahA~ campA nagarI meM pUrNabhadra caitya thA, jisameM + zramaNa bhagavAna mahAvIra virAjamAna the, unake pAsa aayaa| vaha bhagavAna mahAvIra se na to atyanta dUra hai aura na ati nikaTa khar3A rahakara bhagavAna se isa prakAra kahane lagA-jisa prakAra Apa devAnupriya ke fa bahuta se ziSya chadmastha rahakara chadmastha avasthA meM hI (gurukula se) nikalakara vicaraNa karate haiM, usa ma prakAra maiM chadmaratha rahakara chadmastha avasthA meM nikalakara vicaraNa nahIM karatA; maiM utpanna hue kevalajJAnaOM kevaladarzana ko dhAraNa karane vAlA arhat, jina, kevalI hokara kevalI-(avasthA meM nikalakara kevalI-) vihAra se vicaraNa kara rahA hU~, arthAt maiM kevalI ho gayA huuN| 98. After scme time ascetic Jamali got cured of his ailment. He regained his health and his body became strong and free of any disease. He now left the Koshthak garden and Shravasti city. Moving from one village to another he came to Champa city. There he went to )) )) )) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 2555555555))))) navama zataka : tetIsavA~ uddezaka (491) Ninth Shatak: Thirty Third Lesson 5 ) )))) ))))) )))) ))) ) ))) ) ) ))) ))) )

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)))))))))555558 4 Purnabhadra Chaitya where Shraman Bhagavan Mahavir was staying i He stood neither far nor near Bhagavan Mahavir and said -"A your disciples do, I do not move about independently (away from your school) as a chhadmasth (one who is short of omniscience due to residual karmic bondage) while I am still a chhadmasth. I am endowed with selfacquired omniscience (Keval-jnana) and ultimate perception (Kevaldarshan) and thus becoming an Arhat (Venerable), Jina (Conqueror of senses) and Kevali (Omniscient) I move about (independently) as an omniscient. (In other words, he conveyed that he had become an omniscient.) gautama ke praznoM kA uttara dene meM asamartha jamAli JAMALI FAILS TO ANSWER GAUTAM'S QUESTIONS _99. tae NaM bhagavaM goyame jamAliM aNagAraM evaM vayAsi-No khalu jamAlI ! kevalissa NANe vA 5 dasaNe vA selaMsi vA thaMbhaMsi vA thUbhaMsi vA Avarijjai vA NivArijjai vaa| jai NaM tuma jamAlI ! ke uppannaNANa-dasaNadhare arahA jiNe kevalI bhavittA kevaliavakkamaNeNaM avakkaMte to NaM imAI do vAgaraNAI vAgarehi, 'sAsae loe jamAlI ! asAsae loe jamAlI ! sAsae jIve jamAlI ! asAsae jIve Wan jamAlI? 99. isa para bhagavAna gautama ne jamAli anagAra se isa prakAra kahA-he jamAli ! kevalI kA jJAna Wan yA darzana parvata (zaila), stambha athavA stUpa (Adi) se avaruddha nahIM hotA aura na inase rokA jA sakatA hai hai| to he jamAli ! yadi tuma utpanna kevalajJAna-darzana ke dhAraka, arhat, jina aura kevalI hokara kevalI rUpa se vicaraNa kara rahe ho to ina do praznoM kA uttara do-(1) jamAli ! loka zAzvata hai yA azAzvata hai ? evaM (2) jamAli ! jIva zAzvata hai athavA azAzvata hai? 99. On hearing this, Bhagavan Gautam said to Jamali - "Jamali! The knowledge and perception of an omniscient is neither restricted nor i obstructed by anything including a mountain, a pillar or a memorial mound (stupa). So, Jamali, if you are endowed with self-acquired omniscience (Keval-jnana) and ultimate perception (Keval-darshan) and thus becoming an Arhat (Venerable), Jina (Conqueror of senses) and ___Kevali (Omniscient) you move about (independently) as an omniscient, then answer my two questions - (1) Jamali! Is the universe (Lok) eternal or transient?' and (2) Jamali! Is the soul (jiva) eternal or transient?' 100. tae NaM se jamAlI aNagAra bhagavayA goyameNaM evaM vutte samANe saMkie kaMkhie jAva kalusasamAvane jAe yAvi hotthA, No saMcAei bhagavao goyamassa kiMci vi pamokkhamAikkhittae, tusiNIe sNcitttthi| )))))) ))) Wan 5)))))))))) bhagavatI sUtra (3) (492) Bhagavati Sutra (3) 5555555555555555555555555555553

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Bu Bu Bu Bu Bu Bu Bu 555555 100. bhagavAna gautama dvArA isa prakAra (do praznoM ke) jamAli anagAra se kahe jAne para vaha hai (jamAli) zaMkita (apane kathana meM saMzayayukta) evaM kAMkSita (dUsaroM ke siddhAnta para ruciyukta) huA, yAvat kaluSita pariNAma vAlA huaa| vaha bhagavAna gautama svAmI ko (ina do praznoM kA) kiciMt bhI OM uttara dene meM samartha na huaa| (phalataH) vaha mauna hokara cupacApa khar3A rhaa| 100. When Bhagavan Gautam put forth thus (the two questions) before Jamali, he was filled with doubt (shanka), desire for other faith (kanksha) ... and so on up to... spite (kalush). He failed to provide any answer to the two questions of) Gautam Swami and stood dumb. bhagavAna dvArA samAdhAna ANSWER BY BHAGAVAN 101. 'jamAlI' ti samaNe bhagavaM mahAvIre jamAliM aNagAraM evaM vayAsI-atthi NaM jamAlI ! mamaM bahave aMtevAsI samaNA niggaMthA chaumatthA je NaM pabhU eyaM vAgaraNaM vAgarittae jahA NaM ahaM, no ceva NaM OM eyappagAraM bhAsaM bhAsittae jahA NaM tum| sAsae loe jamAlI ! jaM NaM kayAvi NAsi Na, kayAvi Na bhavati Na, na kadAvi Na bhavissai; bhuviM OM ca, bhavai ya, bhavissai ya, dhuve Nitie sAsae akkhae avvae avaTThie nnicce| asAsae loe jamAlI ! jao osappiNI bhavittA ussappiNI bhavai, ussappiNI bhavittA osappiNI bhvi| U sAsae jIve jamAlI ! jaM NaM na kayAi NAsi jAva nnicce| asAsae jIve jamAlI ! jaM NaM neraie # bhavittA tirikkhajoNie bhavai, tirikkhajoNie bhavittA maNusse bhavai, maNusse bhavittA deve bhvi| 101. taba zramaNa bhagavAna mahAvIra ne jamAli anagAra ko sambodhita karake kahA-jamAli ! mere bahuta se zramaNa-nirgrantha antevAsI (ziSya) chadmastha haiM jo ina praznoM kA uttara dene meM usI prakAra samartha meM haiM, jisa prakAra maiM hU~, phira bhI (jisa prakAra tuma apane Apako sarvajJa, arhat, jina aura kevalI kahate ma ho;) isa prakAra kI bhASA ve nahIM bolte| OM jamAli ! loka zAzvata hai, kyoMki yaha kabhI nahIM thA, aisA nahIM hai; kabhI nahIM hai, aisA bhI nahIM + aura kabhI na rahegA, aisA bhI nahIM hai; kintu loka thA, hai aura rhegaa| yaha dhruva, nitya, zAzvata, akSaya, / avyaya, avasthita aura nitya hai| (isI prakAra) he jamAli ! (dUsarI apekSA se) loka azAzvata (bhI) hai, OM kyoMki avasarpiNI kAla hokara utsarpiNI kAla hotA hai, phira utsarpiNI kAla (vyatIta) hokara 5 avasarpiNI kAla hotA hai| OM he jamAli ! jIva zAzvata hai; kyoMki jIva kabhI nahIM thA, aisA nahIM hai; kabhI nahIM hai, aisA nahIM aura kabhI nahIM rahegA, aisA bhI nahIM hai; ityAdi yAvat jIva nitya hai| (isI prakAra) he jamAli ! (kisI apekSA se) jIva azAzvata (bhI) hai, kyoMki vaha nairayika hokara tiryaMcayonika ho jAtA hai, tiryaMcayonika Wan hokara manuSya ho jAtA hai aura (kadAcit) manuSya hokara deva ho jAtA hai| 101. At that time Shraman Bhagavan Mahavir addressed ascetic Jamali - "Jamali! Many of my ascetic disciples are chhadmasth, and Wan 5555555555555555555555555555555555555555555553 navama zataka : tetIsavA~ uddezaka (493) Ninth Shatak : Thirty Third Lesson Wan Si FFFFFFTing Ting Ting Ting Ting Ting 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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they are as competent to answer these questions as I am. Even then they do not use the language you use (claiming yourself to be an omniscient etc.). "Jamali! This universe (Lok) is eternal (from one angle). This is because it is not that it never was, it is not that it never is, and also it is not that it never will be. The universe always existed, does exist and will exist. It is dhruva (constant), niyat (fixed), shashuat (eternal), akshaya (imperishable), avyaya (non-expendable), avasthit (steady), and nitya (perpetual). Also, Jamali! This universe is transient (from another angle). This is because progressive cycle of time (Utsarpini kaal) comes after regressive cycle of time (Avasarpini kaal) and regressive cycle of time comes after progressive cycle of time. "Jamali! Soul (jiva) is eternal (from one angle). This is because it is not that it never was, it is not that it never is, and also it is not that it never will be. ... and so on up to... and nitya (perpetual). Also, Jamali! This soul is transient (from another angle). This is because existing as an infernal being it moves to the animal genus; from animal genus it moves to human genus; and from the human genus it has chances of moving to the divine genus." OM mithyAtvagrasta jamAli kI virAdhakatA FALSEHOOD INSPIRED DEFIANCE OF JAMALI 102. tae NaM se jamAlI aNagAre samaNassa bhagavao mahAvIrassa evamAikkhamANassa jAva evaM OM parUvemANassa eyamaTaM No saddahai No pattiyai No roei, eyamajheM asaddahamANe apattiyamANe aroemANe doccaM pi samaNassa bhagavao mahAvIrassa aMtiyAo AyAe avakkamai, doccaM pi AyAe avakkamittA bahUhiM asambhAvubhAvaNAhiM micchattAbhiNivesehi ya appANaM ca paraM ca tadubhayaM ca buggAhemANe vuppAemANe : bahUI vAsAiM sAmaNNapariyAgaM pAuNai, pAuNittA addhamAsiyAe saMlehaNAe attANaM jhUsei, attANe jhUsettA tIsaM bhattAI aNasaNAe chedei, chedettA tassa ThANassa aNAloiyapaDikkaMte kAlamAse kAlaM kiccA laMtae kappe terasasAgarovamaThitIesu devakibbisiesu devesu devakibbisiyattAe uvvnne| 102. zramaNa bhagavAna mahAvIra svAmI dvArA jamAli anagAra ko isa prakAra kahe jAne para, yAvat prarUpita karane para bhI jamAli ne isa bAta para zraddhA, pratIti aura ruci nahIM kI aura zramaNa bhagavAna OM mahAvIra kI isa bAta para azraddhA, apratIti aura aruci karatA huA jamAli anagAra dUsarI bAra bhI hai + svayaM bhagavAna ke pAsa se calA gyaa| isa prakAra bhagavAna se pRthak vicaraNa karake jamAli ne bahuta se hI asadbhUta (tathyahIna-asatya) bhAvoM ko prakaTa karake tathA mithyAtva ke abhinivezoM (haThAgrahoM) se apanI ke AtmA ko. para ko tathA ubhaya (donoM) ko bhrAnta (gumarAha) karate hue evaM mithyAjJAnayukta karate hue bahuta varSoM taka zramaNa-paryAya kA pAlana kiyaa| anta meM arddha-mAsa (15 dina) kI saMlekhanA dvArA apane * zarIra ko kRza karake tathA anazana dvArA tIsa bhaktoM kA chedana (tyAga) karake, (pUrvokta mithyAtvagata bhagavatI sUtra (3) (494) Bhagavati Sutra (3) 05555555555555555555555555555555543

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Wan Wan pha pApasthAna kI AlocanA evaM pratikramaNa kiye binA hI, kAla ke samaya meM kAla karake lAntakakalpa pha 15 (devaloka ) meM teraha sAgaropama kI sthiti vAle kilviSika devoM meM kilviSika devarUpa meM utpanna huaa| Wan Wan Wan ttttt******************************* 5 Wan 102. In spite of Shraman Bhagavan Mahavir's saying ... and so on up to... propagating as aforesaid before Jamali, he did not have any faith, inclination and interest in what Bhagavan said. Having no faith, inclination and interest in what Bhagavan said, ascetic Jamali left Bhagavan of his own accord. This way leading an independent itinerant ascetic life for many years, Jamali preached his false ideas, misled himself as well as others and filled wrong ideas in his mind as well as those of others through dogmatic falsehood. In the end he accepted the ultimate vow of half a month, emaciated his body by fasting for a fortnight missing thirty meals, left his earthly body (without critical phra Wan review and repenting for the sins committed in the past) at the time of death and reincarnated as a divine being among the Kilvishik devs (servant gods) in the Lantak Kalp (a divine dimension) with a life span of thirteen Sagaropam (a metaphoric unit of time). 5 Wan Wan phra phra ka f 5 f Elaboration Kilvishik Devs - These are the divine beings or gods of lower status who serve other gods. They are born in that status due to their sinful activities in the past life. The are treated and insulted like servants. In the assembly of gods when they stand up to say something they are reprimanded and never allowed to speak. No divine being honours or respects them. Wan Wan vivecana : kilviSika deva : kilviSika deva unheM kahate haiM, jo apane kRta pApakarmoM ke kAraNa devaloka meM Wan sevA karane vAle nimna stara ke deva hote haiM / ve devasabhA bAra-bAra apamAnita hote haiN| devasabhA meM jaba kucha bolane ke lie mu~ha kholate haiM to maharddhika deva unheM apamAnita karake biThA dete haiM, bolane nahIM dete| koI deva pha unakA Adara-satkAra nahIM karatA / Wan kilviSika devoM meM utpatti BIRTH AS KILVISHIK GOD 103. [ pra. ] tae NaM se bhagavaM goyame jamAliM aNagAraM kAlagayaM jANittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA namaMsittA evaM 5 vayAsI evaM khalu devANuppiyANaM aMtevAsI kusisse jamAlI NAmaM aNagAre, se NaM bhaMte ! jamAlI aNagAre kAlamAse kAlaM kiccA kahiM gaye ? kahiM uvavanne ? - navama zataka : tetIsavA~ uddezaka Wan [u. ] 'goyamA' di samaNe bhagavaM mahAvIre bhagavaM goyamaM evaM vayAsI - evaM khalu goyamA ! mama aMtevAsI kusisse jamAlI nAmaM aNagAre se NaM tadA mama evaM AikkhamANassa 4 eyamaTTha No saddahai No pattiyai No roei, eyamaTaM asaddahamANe apattiyamANe aroemANe doccaM pi mamaM aMtiyAo AyAe avakkamai, avakkamittA bahUhiM asabbhAvubbhAvaNAhiM taM caiva jAva devakibbisiyattAe uvavanne / ( 495 ) 95 Ninth Shatak: Thirty Third Lesson 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 5555 5552 phra

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103. [pra. ] jamAli anagAra ko kAladharma prApta huA jAnakara bhagavAna gautama svAmI zramaNa 9 bhagavAna mahAvIra ke pAsa Aye aura bhagavAna mahAvIra ko vandanA-namaskAra karake isa prakAra pUchA-bhagavana ! yaha nizcita hai ki jamAli anagAra Apa devAnupriya kA antevAsI kuziSya thaa| bhagavan OM ! vaha jamAli anagAra kAla ke samaya kAla karake kahA~ gayA hai, kahA~ utpanna huA hai ? OM [u. ] he gautama ! isa prakAra sambodhita karake zramaNa bhagavAna mahAvIra ne bhagavAna gautama svAmI se kahA-gautama ! merA antevAsI jamAli nAmaka anagAra vAstava meM kuziSya thaa| usa samaya mere dvArA OM (satsiddhAnta) kahe jAne para yAvat prarUpita kiye jAne para usane mere kathana para zraddhA, pratIti aura ruci + nahIM kI thii| usa kathana para zraddhA, pratIti aura ruci na karatA huA dUsarI bAra bhI vaha apane Apa mere pAsa se calA gayA aura bahuta-se asadbhAvoM ke prakaTa karane se, ityAdi pUrvokta kAraNoM se yAvat vaha OM kAla ke samaya kAla karake kilviSika deva ke rUpa meM utpanna huA hai| 103. (Q.) Having learnt about Jamali's death Bhagavan Gautam i Swami came to Shraman Bhagavan Mahavir and after paying homage and obeisance asked -- Bhante! I am curious to know where your rebel disciple, Jamali, has gone after death and where has he reincarnated? i [A.] "Gautam!" Addressing thus, Shraman Bhagavan Mahavir replied to Bhagavan Gautam Swami -- "Gautam! My disciple ascetic Jamali was indeed a rebel. At that time he did not have any faith, inclination and interest in what I said. Having no faith, inclination and interest in what I said, he left me of his own accord. This way he preached his false ideas ... and so on up to... (as aforesaid) he left his earthly body and has reincarnated as a divine being among the Kilvishik devs (servant gods). vivecana : prastuta jamAlicarita kI preraNA-jamAli ke dIkSA grahaNa taka ke varNana se aisA pratIta hotA hai, usakA jJAna aura vairAgya utkRSTa koTi kA thaa| mAtA-pitA ke kathana kA usane jitanI nipuNatA tathA yuktipUrvaka samAdhAna kiyA, usameM usake jJAna garbhita vairAgya kI jhalaka milatI hai| dIkSA lene ke pazcAt bhI usane ugra ke tapazcaraNa kara zarIra ko kRza kara ddaalaa| kintu jaba usake mana meM apane jJAna kA mithyA ahaMkAra jAga gayA to vaha chadmastha hote hue bhI svayaM ko sarvajJa batAne kA durAgraha karake sarvajJa-vacanoM ke viparIta prarUpaNA karane lgaa| itanI utkRSTa kriyA, kaThora cAritra pAlana va tapazcaraNa karake bhI ekAnta durAgrahavaza guru banakara virAdhaka hokara saMsAra paribhramaNa karatA hai| jamAli bhagavAna ke kaivalya-prApti ke 14 varSa pazcAt prathama pravacana OM ninhava huaa| sAdhvI priyadarzanA (jamAli kI saMsAra-pakSIyA patnI) bhI pUrva anurAgavaza usakI bAta kA samarthana karane Wan lgii| taba usake zayyAtara DhaMka kuMbhakAra ne use aneka yuktiyoM se isa mithyA kathana kI avyAvahArikatA tathA nirarthakatA ko smjhaayaa| taba vaha jamAli kA pakSa chor3akara apanI hajAra sAdhviyoM ke sAtha punaH bhagavAna kI zaraNa meM calI gii| jamAli kA siddhAnta 'bahurata vAda' ke nAma se jAnA jAtA hai| (Avazyakaniyukti tathA bhASya) | bhagavatI sUtra (3) (496) Bhagavati Sutra (3)

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0555555555555555555555555555555 * 5 5 5 5 5 5 5 5 5 5 5555555 5 55 5 5 5 5 5 5 5 5 5 5 555 T Elaboration - - Message of the story of Jamali - It appears from the description of Jamali's initiation that he was at a very high level of knowledge as well as sentiment of renunciation. The expert and apt refutation of what his parents said to dissuade him provides a glimpse of the knowledge-impregnated feeling of renunciation. Even after getting initiated he indulged in harsh austerities and emaciated his body. But when his bloated ego for knowledge consumed his sagacity he declared himself to be an omniscient, even though he still was a chhadmasth. He became dogmatic enough to preach against the word of the omniscient. In spite of such high level of practices and immaculate ascetic praxis, pushed by his pervert dogma he went against his guru. As a consequence he was caught in the vortex of cycles of rebirth. Fourteen years after Bhagavan Mahavir attained omniscience, Jamali became his first mendacious seceder (Nihnava). Sadhvi Priyadarshana (Jamali's wife) supported Jamali's doctrine out of her past attachment as a householder. Then Potter Dhank, her host, explained her the uselessness and worthlessness of the false doctrine with irrefutable logic. This inspired her to abandon Jamali's side and rejoin Bhagavan Mahavir's religious organization along with her one thousand female ascetic disciples (sadhuis). Jamali's doctrine is popularly known as Bahurat-vaad. (Avashyak Sutra, Niryukti and Bhashya) kilviSaka devoM meM utpattikAraNa CAUSE OF REINCARNATION AS KILVISHIK GODS 104. [ pra. ] kativihA NaM bhaMte ! devakibbisiyA paNNattA ? [u. ] goyamA ! tivihA devakibbisiyA paNNattA, taM jahA - tipaliovamaTThiIyA, tisAgarovamaTThiIyA, terssaagrovmtttthiiiyaa| 104. [ pra. ] bhagavan ! kilviSika deva kitane prakAra ke hote haiM ? [ u. ] gautama ! kilviSika deva tIna prakAra ke hote haiM - (1) tIna palyopama kI sthiti vAle, (2) tIna sAgaropama kI sthiti vAle, aura (3) teraha sAgaropama kI sthiti vAle / 104. [Q.] Bhante! How many types of Kilvishik devs (servant gods) are there? [A.] Gautam! There are three types of Kilvishik devs (servant gods) (1) With a life-span of three Palyopam (a metaphoric unit of time). (2) With a life-span of three Sagaropam (a metaphoric unit of time). (3) With a life-span of thirteen Sagaropam (a metaphoric unit of time). Ninth Shatak: Thirty Third Lesson navama zataka : tetIsavA~ uddezaka 55555555555 (497) 19555555555555555555555555 Wan 45 Wan 4

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955555555555555555555555555555555555 105. [pra. ] kahi NaM bhaMte ! tipaliovamadvitIyA devakibbisiyA parivasaMti ? [u. ] goyamA ! uppiM joisiyANaM, hiTuiM sohammIsANesu kappesu, ettha NaM tipaliovamaTThiIyA devakibbisiyA privsNti| 105. [pra. ] bhagavan ! tIna palyopama kI sthiti vAle kilviSika deva kahA~ rahate haiM ? [u. ] gautama ! jyotiSka devoM ke Upara aura saudharma-IzAnakalpoM (devalokoM) ke nIce tIna palyopama kI sthiti vAle deva rahate haiN| __105. [Q.] Bhante! Where do Kilvishik devs (servant gods) with a lifespan of three Palyopam dwell? ___[A.] Gautam! Kilvishik devs (servant gods) with a life-span of three n dwell higher than the Jyotishk deus (stellar gods) and lower than the Saudharma and Ishan Kalps (specific divine dimensions). 106. [pra. ] kahi NaM bhaMte ! tisAgarovamaTTiIyA devakibbisiyA parivasaMti ? / [u. ] goyamA ! uppiM sohammIsANANaM kappANaM, hihi saNaMkumAra-mAhiMdesu kappesu, ettha NaM tisAgarovamaTTiIyA devakibbisiyA privsNti| 106. [pra. ] bhagavan ! tIna sAgaropama kI sthiti vAle kilviSika deva kahA~ rahate haiM ? [u. ] gautama ! saudharma aura IzAnakalpoM ke Upara tathA sanatkumAra aura mAhendra devaloka ke nIce ma tIna sAgaropama kI sthiti vAle deva rahate haiN| 106. (Q.) Bhante! Where do Kilvishik devs (servant gods) with a life5 span of three Sagaropam dwell? (A.] Gautam! Kilvishik deus (servant gods) with a life-span of three Sagaropam dwell higher than the Saudharma and Ishan Kalps (specific divine dimensions) and lower than the Sanatkumar and Maahendra Kalps (specific divine dimensions). 107. [pra. ] kahi NaM bhaMte ! terasasAgarovamaTTiIyA devakibbisiyA devA parivasaMti ? [u. ] goyamA ! uppiM baMbhalogassa kappassa, hiDhei laMtae kappe, ettha NaM terasasAgarovamaTTiIyA devakibbisiyA devA privsNti| 107. [pra. ] bhagavan ! teraha sAgaropama kI sthiti vAle kilviSika deva kahA~ rahate haiM ? [u. ] gautama ! brahmaloka (pA~cave devaloka) ke Upara tathA lAntaka kalpa ke nIce teraha sAgaropama / + kI sthiti vAle kilviSika deva rahate haiN| OM 107. [Q.] Bhante! Where do Kilvishik devs (servant gods) with a life- | span of thirteen Sagaropam dwell? bhagavatI sUtra (3) (498) Bhagavati Sutra (3)

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2 5 5 5 5 5 5955 5959595555559 555 59595959595959 55 5 5 5 5 5 5 5 5 95 95 95 2 Wan tttttti*******tmilll******************** Wan [A.] Gautam! Kilvishik devs (servant gods) with a life-span of thirteen Sagaropam dwell higher than the Brahmalok (the fifth heaven) and lower than the Lantak Kalp (specific divine dimension). 108. [ pra. ] devakibbisiyA NaM bhaMte ! kesu kammAdANesu devakibbisiyattAe uvavattAro bhavaMti ? [u.] goyamA ! je ime jIvA AyariyapaDiNIyA uvajjhAyapaDiNIyA kulapaDiNIyA gaNapaDiNIyA, saMghapaDiNIyA, Ayariya-uvajjhAyANaM ayasakarA avaNNakarA akittikarA bahUhiM asabbhAvubbhAvaNAhiM micchattAbhinivesehiya appANaM ca paraM ca ubhayaM ca vuggAhemANA vuppAemANA bahUI vAsAI sAmaNNapariyAgaM pAuNati, pAuNittA tassa TANassa aNAloiyapaDikkaMtA kAlamAse kAlaM kiccA annayaresu devakibbisiesu devakibbisiyattAe uvavattAro bhavaMti taM jahA - tipali ovamaTThitIesu vA tisAgarovamaTTitIesu vA terasasAgarovamaTTitIesu vA / 108. [ pra. ] bhagavan ! kina karmoM ke karane se kilviSika deva, kilviSika deva ke rUpa meM utpanna hote haiM ? [ u. ] gautama ! jo jIva AcArya ke pratyanIka (dveSI yA virodhI ) hote haiM, upAdhyAya ke pratyanIka hote haiM, kula, gaNa aura saMgha ke pratyanIka hote haiM tathA AcArya aura upAdhyAya kA ayaza ( apayaza ) karane vAle, avarNavAda bolane vAle aura akIrti karane vAle haiM tathA bahuta se asatya bhAvoM (vicAroM yA padArthoM) ko prakaTa karane se, mithyAtva ke abhinivezoM (kadAgrahoM) se, apanI AtmA ko, dUsaroM ko aura sva- para donoM ko bhrAnta aura durbodha karane vAle bahuta varSoM taka zramaNa- paryAya kA pAlana karake use akArya (pApa) - sthAna kI AlocanA aura pratikramaNa kiye binA kAla ke samaya kAla karake nimnokta tIna meM (se) kinhIM kittviSika devoM meM kilviSika devarUpa meM utpanna hote haiM / jaise ki - ( 1 ) tIna lyopama kI sthiti vAloM meM, (2) tIna sAgaropama kI sthiti vAloM meM, athavA (3) teraha sAgaropama kI sthiti vAloM meM / 108. [Q.] Bhante ! What actions lead to reincarnation as Kilvishik devs? [A.] Gautam! Those beings who are hostile (pratyaneek) to the acharya (head of the organization), hostile to the upadhyaya (teacher of the canon), and hostile to the Kula, Gana and Sangh (Lineage of a single acharya is called Kula. A friendly group of three Kulas is called Gana. An apex body of many Ganas having ascetics endowed with virtues of 5 right knowledge- faith conduct is called Sangh.); those who speak ill of 5 the acharya and upadhyaya, cast aspersions on them, spread calumny about them; those who preach falsehood and mislead themselves as well as others and fill wrong ideas in their minds as well as those of others through dogmatic falsehood; leading an independent itinerant ascetic life for many years and leave their earthly body, without critical review and repenting for the sins committed in the past, at the time of death, such navama zataka: tetIsavA~ uddezaka (499) Ninth Shatak: Thirty Third Lesson 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 5 555 5555 5 5 5 595555 55 2 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555952 phra

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Wan 5555555555555555555555555555555555555555555555553 beings reincarnate as divine beings among the Kilvishik devs (servant gods) in any of the three following classes - (1) With a life-span of three Wan Palyopam (a metaphoric unit of time). (2) with a life-span of three Sagaropam (a metaphoric unit of time). (3) with a life-span of thirteen Sagaropam (a metaphoric unit of time). 109. [pra. ] devakibisiyA NaM bhaMte ! tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM aNaMtaraM cayaM caittA kahiM gacchaMti ? kahiM uvavajjati ? __[u. ] goyamA ! jAva cattAri paMca neraiya-tirikkhajoNiya-maNussa-devabhavaggahaNAI saMsAraM aNupariyaTTittA tao pacchA sijhaMti bujhaMti jAva aMtaM kreNti| atthegaiyA aNAdIyaM aNavadaggaM dIhamaddhaM cAuraMtasaMsArakaMtAraM annupriyttti| 109. [pra. ] bhagavan ! kilviSika deva una devalokoM se Ayu kA kSaya hone para, bhava kSaya hone para aura sthiti kA kSaya hone ke bAda cyavakara kahA~ jAte haiM, kahA~ utpanna hote haiM ? __ [u. ] gautama ! kucha kilviSika deva (bIca meM manuSya va tiryaMca kA bhava karake) nairayika, tiryaMca, manuSya aura deva ke cAra-pA~ca bhava karake aura itanA saMsAra-paribhramaNa karake tatpazcAt siddha buddhaOM mukta hote haiM, yAvat sarva-duHkhoM kA anta karate haiM aura kitane hI kilviSika deva anAdi, ananta aura / dIrgha mArga vAle cAra gatirUpa saMsAra-kAntAra (saMsArarUpI aTavI) meM paribhramaNa karate haiN| 109. [Q.] Bhante! When these Kilvishik devs exhaust their life-span, ! existence and stay in their specific divine realm and descend, where do they go and where are they born? ___[A.] Gautam! Some of them pass through four or five births as ! infernal, animal, human and divine beings and then get perfected (Siddha), enlightened (buddha), liberated (mukta) ... and so on up to... end all miseries. Some others continue to drift back and forth into one or the other of the four forms of existence on the long path, which is without a beginning or an end, in this vast wilderness of mundane life. jamAli kI utpatti kA kAraNa REASON FOR JAMALI'S REINCARNATION 110. [pra. ] jamAlI NaM bhaMte ! aNagAre arasAhAre virasAhAre aMtAhAre paMtAhAre lUhAhAre tucchAhAre arasajIvI virasajIvI jAva tucchajIvI uvasaMtajIvI pasaMtajIvI vivittajIvI ? [u. ] haMtA, goyamA ! jamAlI NaM aNagAre arasAhAre virasAhAre jAva vivittjiivii| 110 [pra. ] bhagavan ! kyA jamAli anagAra arasAhArI, virasAhArI, antAhArI, prAntAhArI, OM rUkSAhArI, tucchAhArI, arasajIvI, virasajIvI yAvat tucchajIvI, upazAntajIvI, prazAntajIvI aura + viviktajIvI thA? [u. ] hA~, gautama ! jamAli anagAra arasAhArI, yAvat viviktajIvI thaa| gagagagagagaga ) )) )) bhagavatI sUtra (3) (500) Bhagavati Sutra (3) )

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55555555555555555555)))))))))bhAkA $ 110. (Q.) Bhante! Did ascetic Jamali consume food that was tasteless 15 4 (aras), foul (viras), leftover (ant), not enough (praant), dry (ruksh), and Wan fi poor (tuchchha)? Did he subsist on tasteless (aras), foul (viras) ... and so $5 fi on up to... poor (tuchchha)? Did he lead a tranquil (upashaant), peaceful (prashaant), and solitary (vivikta) life? (A.) Yes, Gautam! Jamali ascetic consume food that was tasteless fi (aras)... and so on up to... he lead a solitary (vivikta) life. 111. [pra. ] jati NaM bhaMte ! jamAlI aNagAre arasAhAre virasAhAre jAva vivittajIvI kamhA NaM ke bhaMte ! jamAlI aNagAre kAlamAse kAlaM kiccA laMtae kappe terasasAgarovamadvitIesu devakibbisiesu devesu +devakidibasiyattAe uvavanne ? ma [u. ] goyamA ! jamAlI NaM aNagAre AyariyapaDiNIe uvajjhAyapaDiNIe Ayariya-uvajjhAyANaM ma ayasakArae jAva buggAhemANe vuppAemANe bahUI vAsAI sAmaNNapariyAgaM pAuNittA addhamAsiyAe saMlehaNAe tIsaM bhattAI aNasaNAe chedei, tIsaM bhattAI aNasaNAe chedettA tassa ThANassa + aNAloiyapaDikkaMte kAlamAse kAlaM kiccA laMtae kappe jAva uvvnne| 111. [pra. ] bhagavan ! yadi jamAli anagAra arasAhArI, yAvat viviktajIvI thA, to kAla ke samaya kAla karake vaha lAntakakalpa meM teraha sAgaropama kI sthiti vAle kilviSika devoM meM kilviSika deva ke rUpa meM kyoM utpanna huA? ma [u. ] gautama ! jamAli anagAra AcArya kA pratyanIka (dveSI), upAdhyAya kA pratyanIka tathA AcArya, aura upAdhyAya kA apayaza karane vAlA aura unakA avarNavAda karane vAlA thA, yAvat vaha Wan mithyAbhiniveza dvArA apane Apako, dUsaroM ko aura ubhaya ko bhrAnti meM DAlane vAlA aura durvidagdha (mithyAjJAna ke ahaMkAra vAlA) banAne vAlA thA, yAvat bahuta varSoM taka zramaNa-paryAya kA pAlana kara, OM arddha-mAsika saMlekhanA se zarIra ko kRza karake tathA tIsa bhakta kA anazana dvArA chedana (chor3a) kara usa Wan akRtyasthAna (pApa) kI AlocanA aura pratikramaNa kiye binA hI, usane kAla ke samaya kAla kiyA, jisase vaha lAntaka devaloka meM teraha sAgaropama kI sthiti vAle kilviSika devoM meM kilviSika devarUpa Wan meM utpanna huaa| 111. [Q.] Bhante! If ascetic Jamali consumed food that was tasteless (aras)... and so on up to... he led a solitary (vivikta) life, then why did he leave his earthly body at the time of death and reincarnated as a divine being among the Kilvishik deus (servant gods) in the Lantak Kalp (a divine dimension) with a life span of thirteen Sagaropam (a metaphoric unit of time)? [A.] Gautam! Ascetic Jamali was hostile (pratyaneek) to the acharya (head of the organization), hostile to the upadhyaya (teacher of the canon), and hostile to the Kula, Gana and Sangh; he spoke ill of the Wan 5555555555555555 Wan 5555555555555555555555 navama zataka : tetIsavA~ uddezaka (501) Ninth Shatak : Thirty Third Lesson Wan

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455 acharya and upadhyaya, cast aspersions on them, spread calumny about i them; he preached falsehood and misled himself as well as others and filled wrong ideas in his mind as well as those of others through dogmatic falsehood; ... and so on up to... leading an independent itinerant ascetic life for many years he left his earthly body, without critical review and repenting for the sins committed in the past, at the time of death. Therefore he reincarnated as a divine being among the Kilvishik devs (servant gods) in the Lantak Kalp ( a divine dimension) with a life span of thirteen Sagaropam (a metaphoric unit of time). jamAlI kA bhaviSya FUTURE OF JAMALI 112. [pra. ] jamAlI NaM bhaMte ! deve tAo devaloyAo AukkhaeNaM jAva kahiM uvavajihiti ? __[u. ] goyamA ! jAva paMca tirikkhajoNiya-maNussa-devabhavaggahaNAI saMsAraM aNupariyaTTittA tato pacchA sijjhihii jAva aMtaM kaahii| sevaM bhaMte ! sevaM bhaMte ! tti0| // jamAlI samatto // __ 112. [pra. ] bhagavan ! vaha jamAli deva usa devaloka se Ayu kSaya hone para yAvat kahA~ utpanna hogA? [u. ] gautama ! tiryaJcayonika, manuSya aura deva ke pA~ca bhava grahaNa karake aura itanA saMsAra-paribhramaNa karake tatpazcAt vaha siddha hogA, buddha hogA yAvat sarvaduHkhoM kA anta kregaa| he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai, yoM kahakara gautama svAmI yAvat vicaraNa karane lge| 112. [Q.] Bhante! When that Jamali Dev exhausts his life-span, existence and stay in that divine realm ... and so on up to... where will he go and where will he be born? A.] Gautam! He will pass through five births as animal. human and divine beings. After undergoing these rebirths he will get perfected (Siddha), enlightened (Buddha), liberated (mukta) ... and so on up to... Wan end all miseries. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. ke vivecana : zaMkA-samAdhAna-yahA~ zaMkA upasthita hotI hai ki bhagavAna sarvajJa the aura jamAli ke bhaviSya meM pratyanIka hone kI ghaTanA ko jAnate the, phira bhI use kyoM pravrajita kiyA? isakA samAdhAna vRttikAra isa prakAra karate haiM-avazyambhAvI bhavitavya ko mahApuruSa bhI TAla nahIM sakate athavA isI prakAra hI unhoMne guNavizeSa dekhA hogaa| arhanta bhagavAna amUDhalakSI hone se kisI bhI kriyA meM niSprayojana pravRtta nahIM hote| (vRtti, patra 490) bhagavatI sUtra (3) (502) Bhagavati Sutra (3)

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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 . 4 Elaboration - A clarification - Here a doubt arises that Bhagavan 4 Mahavir, being an omniscient, knew about Jamali's turning into a defier in future; why then he initiate Jamali in the first place? The commentator (Vritti) provides and answer - Even great men with supernatural powers cannot alter the inevitable future. Bhagavan Mahavir must have marked some such inevitability. Also, Omniscient Arihant is an uninvolved observer, he does not involve himself in any 44 activity without a purpose. (Vritti leaf 490) * END OF JAMALI'S STORY * // navama zataka : tetIsavA~ uddezaka sampUrNa // * END OF THE THIRTY THIRD LESSON OF THE NINTH CHAPTER Ting Ting Ting Ting Ting Ting Ting Ting Le 555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFF 55555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting navama zataka: tetIsavA~ uddezaka (503) Ninth Shatak : Thirty Third Lesson Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

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Wan B ********************************** cauttIsamo uddeso : 'purise' navama zataka : cauMtIsavA~ uddezaka : puruSa (puruSa aura nopuruSa kA ghAtaka) NAVAM SHATAK (Chapter Ninth) : THIRTY FOURTH LESSON : PURUSH (MAN) upodghAta INTRODUCTION 1. teNaM kAleNaM teNaM samaeNaM rAyagihe jAva evaM kyAsI 1. usa kAla aura usa samaya meM rAjagRha nagara thA / vahA~ bhagavAna gautama ne yAvat bhagavAna se isa prakAra pUchA 1. During that period of time there was a city called Rajagriha. so on up to... Bhagavan Gautam asked Bhagavan Mahavir-- puruSa ke dvArA azvAdighAta sambandhI praznottara QUESTIONS ABOUT KILLING HORSE AND OTHERS 2. [ pra. 1 ] purise NaM bhaMte ! purisaM haNamANe kiM purisaM haNati, nopurisaM haNati ? [ u. ] goyamA ! purisaM pi haNati, nopurise vi haNati / 2. [ pra. 1 ] bhagavan ! koI puruSa, puruSa kI ghAta karatA huA kyA puruSa kI hI ghAta karatA athavA nopuruSa (puruSa ke sivAya anya jIvoM) kI bhI ghAta karatA hai ? [ u. ] gautama ! vaha (puruSa) puruSa kI bhI ghAta karatA hai aura nopuruSa kI bhI ghAta karatA hai / 2. [Q. 1] Bhante ! While a person is killing a man, does he kill just a man (purush) or a non-man (nopurush; living beings other than man) also? [Ans.] Gautam ! He kills man (purush) as well as non-man (nopurush; 5 living beings other than man). 5 2. [ pra. 2 ] se keNaTTeNaM bhaMte ! evaM buccai 'purisaM pi haNai, nopurise vi haNai' ? [ u. ] goyamA ! tassa NaM evaM bhavai - ' evaM khalu ahaM egaM purisaM haNAmi' se NaM egaM purisaM haNamANe age jIve ha / se NaTTeNaM goyamA ! evaM buccai 'purisaM pi haNai nopurise vi haNati' / and 2. [ pra. 2 ] bhagavan ! kisa hetu se aisA kahA jAtA hai ki vaha puruSa kI bhI ghAta karatA hai, nopuruSa kI bhI ghAta karatA hai ? [ u. ] gautama ! (ghAta karane ke lie udyata) usa puruSa ke mana meM aisA vicAra hotA hai ki maiM eka hI puruSa ko mAratA hU~; kintu vaha eka puruSa ko mAratA huA anya aneka jIvoM ko bhI mAratA hai| isI dRSTi se, he gautama! aisA kahA jAtA hai ki vaha ghAtaka, puruSa ko bhI mAratA hai aura nopuruSa ko bhI mAratA 1 bhagavatI sUtra ( 3 ) (504) gagagagaga hhhh Bhagavati Sutra (3) 255 5555 5 5 5 5 5 5 5 5 5 5 555 5555952

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45 2. IQ. 2] Bhante ! Why do you say that he kills man (purush) as well Wan as non-man (living beings other than man)? (Ans.] Gautam ! (When ready to kill) that person thinks that he is killing just one man. But, in fact, while killing just one man he kills many other living beings as well. That is why, Gautam ! It is said that he kills man as well as living beings other than man. 3. [pra. 1 ] purise NaM bhaMte ! AsaM haNamANe kiM AsaM haNai, noAse vi haNai ? [u. ] goyamA ! AsaM pi haNai, noAse vi hnni| 3. [pra. 1 ] bhagavan ! azva ko mAratA huA koI puruSa kyA azva ko hI mAratA hai yA noazva + (azva ke sivAya anya jIvoM ko bhI) mAratA hai? [u. ] gautama ! vaha (azvaghAta ke lie udyata puruSa) azva ko bhI mAratA hai aura noazva (azva ke atirikta dUsare jIvoM) ko bhI mAratA hai| 3. [Q. 1] Bhante ! While a person is killing a horse does he kill just a horse (ashva) or non-horse (noashva; living beings other than horse) also? [Ans.] Gautam ! He kills horse (ashva) as well as non-horse (living beings other than horse). 3.[2] se keNaTeNaM? aTTho thev| 4. evaM hatthiM sIhaM vagdhaM jAva cilllgN| 3. [ 2 ] bhagavan ! aisA kahane kA kyA kAraNa hai ? (isakA uttara pUrvavat samajhanA caahie|) 4. isI prakAra hAthI, siMha, vyAghra (bAgha) yAvat citrala (eka taraha kA jaMgalI jAnavara) taka samajhanA caahie| 3. [2] Bhante ! Why do you say that he kills horse (ashva) as well as non-horse (living beings other than horse) ? The answer is same as aforesaid (aphorism 2). _____4. The same holds good for killing of elephant, lion, tiger ... and so on up to... Chitral (a split hoofed wild animal; may be elk or reindeer). 5. [pra. 1 ] purise NaM bhaMte ! annayaraM tasapANaM haNamANe kiM atrayaraM tasapANaM haNai, noanayare tase pANe haNai ? ___ [u. ] goyamA ! anayaraM pi tasapANaM haNai, noannayare vi tase pANe hnni| ____5. [pra. 1 ] bhagavan ! koI puruSa kisI eka trasaprANI ko mAratA huA kyA usI trasaprANI ko 9 mAratA hai, athavA usake sivAya anya trasaprANiyoM ko bhI mAratA hai ? 3 [u. ] gautama ! vaha usa trasaprANI ko bhI mAratA hai aura usake sivAya anya trasaprANiyoM ko bhI mAratA hai| navama zataka : cautIsavA~ uddezaka ( 505 ) Ninth Shatak : Thirty Fourth Lesson Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Yin

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B) ))) ) )) )) ))) ))) ))))) )))) ))) )))) ))) 5. [Q. 1] Bhante ! While a person is killing some mobile being (tras y 11 jiva) does he kill just that mobile being or other mobile beings as well ? [Ans.) Gautam ! He kills that mobile being (tras jiva) as well as mobile beings other than the one he is killing. 5. [pra. 2 ] se keNaTeNaM bhaMte ! evaM vuccai 'annayaraM pi tasapANaM (haNai) noannayare vi tase pANe haNai'? [u. ] goyamA ! tassa NaM evaM bhavai-evaM khalu ahaM egaM annayaraM tasaM pANaM haNAmi, se NaM egaM anayaraM ma tasaM pANaM haNamANe aNege jIve hnni| se teNaTeNaM goyamA ! taM cev| ee savve vi ekkgmaa| 5. [ pra 2 ] bhagavan ! kisa hetu se Apa aisA kahate haiM ki vaha puruSa usa trasajIva ko bhI mAratA hai hai aura usake sivAya anya trasajIvoM ko bhI mAra detA hai ? [u. ] gautama ! usa trasajIva ko mArane vAle puruSa ke mana meM aisA vicAra hotA hai ki maiM usI + trasajIva ko mAra rahA hU~, kintu vaha usa trasajIva ko mAratA huA, usake sivAya anya aneka trasajIvoM ko bhI mAratA hai| isalie, he gautama ! pUrvokta rUpa se jAnanA caahie| ina sabhI kA eka samAna pATha 5 (AlApaka) hai| 5. [Q. 2] Bhante ! Why do you say that he kills that mobile being (tras jiva) as well as mobile beings other than the one he is killing ? [Ans.] Gautam ! (When ready to kill) that person thinks that he is killing just one particular mobile being. But, in fact, while killing just one particular mobile being he kills many other mobile beings as well. That is why, Gautam ! It is stated as above. All these questions have the same answer. OM RSighAtaka SAGE KILLER 6.[pra. 1 ] purise NaM bhaMte ! isiM haNamANe kiM isiM haNai, noisiM haNai ? [u. ] goyamA ! isi pi haNai noisi pi hnni| 6. [pra. 1 ] bhagavan ! koI puruSa, RSi ko mAratA huA kyA RSi ko hI mAratA hai, athavA noRSi (RSi ke sivAya anya jIvoM) ko bhI mAratA hai ? + [u. ] gautama ! vaha (RSi ko mArane vAlA puruSa) RSi ko bhI mAratA hai, noRSi ko bhI mAratA hai| 6.[Q. 1] Bhante ! While a person is killing a sage (rishi) does he kill just that sage (rishi) or non-sage (norishi; living beings other than sage) also ? (Ans.] Gautam ! He kills sage (rishi) as well as non-sage (norishi; living beings other than sage). 3 bhagavatI sUtra (3) (506) Bhagavati Sutra (3)

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6. [pra. 2 ] se keNatuNaM bhaMte ! evaM vuccai jAva noisi pi haNai ? 3 [u. ] goyamA ! tassa NaM evaM bhavai-evaM khalu ahaM egaM isiM haNAmi, se NaM egaM isiM haNamANe aNaMte ma jIve haNai se teNaTeNaM nikkhevo| OM 6. [pra. 2 ] bhagavan ! aisA kahane kA kyA kAraNa hai ki RSi ko mArane vAlA puruSa RSi ko bhI + mAratA hai aura noRSi ko bhI? [u. ] gautama ! RSi ko mArane vAle usa puruSa ke mana meM aisA vicAra hotA hai ki maiM eka RSi ko Wan mAratA hU~; kintu vaha eka RSi ko mAratA huA ananta jIvoM ko mAratA hai| isa kAraNa, he gautama ! : pUrvokta rUpa se kahA gayA hai| 6. [Q.2] Bhante ! Why do you say that he kills sage (rishi) as well as non-sage (norishi; living beings other than sage)? / [Ans.] Gautam ! (When ready to kill) that person thinks that he is killing just one sage. But, in fact, while killing just one sage he kills infinite other living beings as well. That is why, Gautam ! It is as stated above. OM vivecana : prANighAta ke sambandha meM sApekSa siddhAnta-(1) koI vyakti kisI puruSa ko mAratA hai to kabhI kevala Wan usI puruSa kA vadha karatA hai, kabhI usake sAtha eka jIva kA aura kabhI anya aneka jIvoM kA vadha bhI karatA hai, yoM tIna bhaMga hote haiM, kyoMki kabhI usa puruSa ke Azrita jUM, lIkha, kRmi-kIr3e Adi yA rakta, mavAda Adi ke Azrita aneka jIvoM kA vadha kara DAlatA hai| zarIra ko sikor3ane-pasArane Adi meM bhI aneka jIvoM kA vadha Wan sambhava hai| (2) RSi kA ghAta karatA huA vyakti ananta jIvoM kA ghAta karatA hai, yaha eka hI bhaMga hai| isakA kAraNa yaha hai ki RSi-avasthA meM vaha sarvavirata hone se ananta jIvoM kA rakSaka hotA hai, kintu mara jAne para vaha Wan avirata hokara ananta jIvoM kA ghAtaka bana jAtA hai| athavA jIvita rahatA huA RSi aneka prANiyoM ko pratibodha detA hai, ve pratibodha-prApta prANI kramazaH mokSa pAte haiN| mukta jIva ananta saMsArI prANiyoM ke aghAtaka hote haiN| ataH una ananta jIvoM kI rakSA meM jAvita RSi kAraNa hai| isalie kahA gayA hai ki RSighAtaka vyakti anya ananta jIvoM kI ghAta karatA hai| (vRtti 491) Elaboration-Wider ramification of killing-(1) When a person kills a man there are three probabilities. In some case he kills just that particular man, in some case he kills one other living being and in some case he kills many other living beings. This is because sometimes he kills many parasites like louse, nit, worms or some microorganism in blood, pus etc. There are chances of killing many living beings in contraction and spreading of body and limbs as well. (2) In case of killing a sage there is just one other option, that of killing infinite living beings. The reason for this is that a sage or ascetic navama zataka : cautIsavA~ uddezaka (507) Ninth Shatak : Thirty Fourth Lesson

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2 5 5 5 5 5 55 55 5 5 5 5 5 555 5555955555555951 Wan ! is absolutely detached and thus he is a protector of infinite beings. When he is killed he does not remain detached anymore and thus becomes a killer of infinite beings. Also, while alive a sage enlightens many living! beings who, in turn, progress towards liberation. A liberated soul terminates cyclic rebirth and as a consequence avoids killing infinite living beings he would have otherwise killed. Thus a living sage is the cause of protection of those infinite number of beings. That is the reason it has been stated that a killer of a sage is a killer of infinite living 5 beings. (Vritti, leaf 491) phra ghAtaka vyakti ko vairasparza kI prarUpaNA FEELING OF MALICE IN A KILLER 7. [pra.1 ] purise NaM bhaMte ! purisaM haNamANe kiM purisavereNaM puTThe, nopurisavereNaM puTTe ? [u. ] goyamA ! niyamA tAva purisavereNaM puTTe 1, ahavA purisavereNa ya NopurisavereNa ya puTTe 2, ahavA purisavereNa ya nopurisaverehi ya puTThe 3 / 5 7. [ pra. 1 ] bhagavan ! puruSa ko mAratA huA koI bhI vyakti kyA puruSa - vaira se spRSTa hotA hai, athavA nopuruSa - vaira (puruSa ke sivAya anya jIva ke sAtha vaira) se spRSTa bhI hotA hai ? 7. [Q. 1] Bhante ! While a person is killing a man, is he touched by malice against man (purush-vair) or by malice against non-man (nopurush-vair; malice against living beings other than man) also ? [Ans.] Gautam ! As a rule he is touched by malice against man (purush-vair). Also, he may be touched by malice against man (purushvair) as well as malice against non-man (nopurush-vair), or he may be touched by malice against man (purush-vair) as well as malice against numerous non-man (nopurush-vairs; malice against many living beings 5 other than man). [ u. ] gautama ! vaha vyakti niyama se (nizcita rUpa se) puruSa - vaira se spRSTa hotA hI hai| athavA puruSa - vaira se aura nopuruSa - vaira se spRSTa hotA hai, athavA puruSa- vaira se aura nopuruSa - vairoM (puruSoM ke atirikta aneka jIvoM ke vaira ) se spRSTa hotA hai| y 7. [ 2 ] evaM AsaM, evaM jAva cillalagaM jAva ahavA cillalagavereNa ya Nocillalagaverehi ya puTThe / 7. [ 2 ] isI prakAra azva se lekara yAvat citrala ke viSaya meM bhI jAnanA cAhie; yAvat athavA citrala - vaira se aura nocitrala - vairoM se spRSTa hotA hai ! 7. [2] The same is true for horse ... and so on up to... Chitral (elk or reindeer); and so on up to... or he may be touched by malice against Chitral (chitral-vair) and malice against (nochitral-vairs). numerous non-Chitral bhagavatI sUtra ( 3 ) 5555 (508) 5 5 Y Bhagavati Sutra (3) 5 4 4 phaphaphaphaphaphaphapha

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phra 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55 55 55555<< phra Wan phra phra Wan phra phra [Ans.] Gautam ! As a rule he is touched by malice against a sage (rishi-vair) and malice against non-sage (norishi-vair ). Wan Wan 5 Wan Wan Wan Wan 8. [.] purise NaM bhaMte ! isiM haNamANe kiM isivereNaM puTThe, goisivereNaM puTThe ? Wan [ u. ] goyamA ! niyamA tAva isivereNaM puTThe 1, ahavA isivereNa ya NoisivereNa ya puTTe 2, ahavA isivereNa ya noisiverehi ya puTThe 3 / 8. [ pra. ] bhagavan ! RSi ko mAratA huA koI puruSa, kyA RSi - vaira se spRSTa hotA hai, yA noRRSi-vaira se spRSTa hotA hai ? [ u. ] gautama ! vaha (RSighAtaka) niyama se RSi-vaira aura noRRSi-vairoM se spRSTa hotA hai| 8. [Q.] Bhante ! While a person is killing a sage (rishi) is he touched 5 by malice against sage (rishi-vair) or by malice against non-sage (norishi-vair, malice against living beings other than a sage ) also ? azva Adi ke sambandha meM bhI sarvatra ye hI tIna bhaMga hote haiM / (kha) sopakrama Ayu vAle RSi kA koI vadha kare to vaha prathama aura tRtIya bhaMga kA adhikArI banatA hai / yathA - vaha RSi - vaira se to spRSTa hotA hI hai, kintu jaba sopakrama Ayu vAle acarama-zarIrI RSi kA puruSa kA vadha hotA hai taba usakI apekSA se yaha tIsarA bhaMga kahA gayA hai / vivecana : ghAtaka vyakti ke lie vairasparza prarUpaNA - (ka) puruSa ko mArane vAle vyakti ke lie vairasparza ke tIna bhaMga hote haiM (1) vaha niyama se puruSa- vaira se spRSTa hotA hai, (2) puruSa ko mArate hue kisI dUsare prANI kA vadha pha kare to eka puruSa - vaira se aura eka nopuruSa- vaira se spRSTa hotA hai, (3) yadi eka puruSa kA vadha karatA huA, anya aneka prANiyoM kA vadha kare to vaha puruSa - vaira se aura anya aneka nopuruSa-vairoM se spRSTa hotA hai / hastI, | navama zataka : cautIsavA~ uddezaka Wan Wan Wan Elaboration-Feeling of malice in a killer-(a) There are three alternatives of touch by malice for a person killing a man - (1) As a rule Wan he is touched by malice against man (purush-vair). (2) If while killing a man he also kills another living being he is touched by malice against man (purush-vair) and malice against non-man (nopurush-vair). If while killing a man he also kills many other living beings he is touched by 5 malice against man (purush-vair) and malice against numerous non-man Wan (nopurush-vairs, malice against many living beings other than man). Wan Wan These three alternatives also apply to elephant, horse etc. (b) If someone kills a sage with terminable life-span (sopakram ayushya) then he is liable to the first and third alternative related to touch of malice. Which Wan means that, besides being touched by malice for the sage he has killed, Wan he is also touched by malice for a sage who is not in his last incarnation phra before liberation (acharama shariri) and who may kill many beings on reincarnation. (509) pha Ninth Shatak: Thirty Fourth Lesson 5555555 Wan Wan Wan Wan Wan

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OM jIvoM kI paraspara zvAsocchvAsa sambandhI prarUpaNA RESPIRATION OF LIVING BEINGS 9. [pra. ] puDhavikAiye NaM bhaMte ! puDhavikAyaM ceva ANamati vA pANamati vA U sasati vA nIsasati Wan vA? [u. ] haMtA, goyamA ! puDhavikkAie puDhavikkAiyaM ceva ANamati vA jAva nIsasati vaa| 9. [pra. ] bhagavan ! pRthvIkAyika jIva, pRthvIkAyika jIva ko Abhyantara aura bAhya zvAsocchvAsa ma ke rUpa meM grahaNa karatA hai aura chor3atA hai ? hai [u. ] hA~, gautama ! pRthvIkAyika jIva, pRthvIkAyika jIva ko Abhyantara aura bAhya zvAsocchvAsa Wan ke rUpa meM grahaNa karatA hai aura chor3atA hai| 5 9. [Q.Bhante ! Do earth-bodied beings (prithvikayik jiva) inhale and exhale or take in and put out other earth-bodied beings during or as a part of their respiration ? ____ [Ans.] Yes, Gautam ! Earth-bodied beings (prithvikayik jiva) do inhale and exhale or take in and put out other earth-bodied beings during or as a part of their respiration. ma 10. [pra. ] puDhavikkAie NaM bhaMte ! AukkAiyaM ANamati vA jAva nIsasati vA ? [ u. ] haMtA, goyamA ! puDhavikkAie AukkAiyaM ANamati vA jAva nIsasati vaa| 10. [pra. ] bhagavan ! pRthvIkAyika jIva, apkAyika jIva ko yAvat zvAsocchvAsa ke rUpa meM + grahaNa karatA aura chor3atA hai ? OM [u. ] hA~, gautama ! pRthvIkAyika jIva, apkAyika jIva ko (Abhyantara aura bAhya zvAsocchvAsa Wan ke rUpa meM) grahaNa karatA aura chor3atA hai| 5i 10. IQ.] Bhante ! Do earth-bodied beings (prithvikayik jiva) inhale and Wan exhale ... and so on up to... water-bodied beings (apkayik jiva) during respiration ? 4 (Ans.) Yes, Gautam ! Earth-bodied beings (prithvikayik jiva) do inhale ! and exhale ... and so on up to... water-bodied beings during respiration. OM 11. evaM teukkAiyaM vaaukkaaiyN| evaM vnnssikaaiyN| 11. isI prakAra tejaskAyika, vAyukAyika aura vanaspatikAyika jIva ko bhI yAvat grahaNa karatA Wan aura chor3atA hai| 11. In the same way they inhale and exhale fire-bodied (tejaskayik), \i air-bodied (vayukayik) and plant-bodied (vanaspatikayik) beings. Lurrir er rir bhagavatI sUtra (3) (510) Bhagavati Sutra (3)

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35555555555)))))))))))))))))))))) ))))))))))) ))) 12. [pra. ] AukkAie NaM bhaMte ! puDhavikkAiyaM ANamati vA pANamati vA0 ? + [u. ] evaM cev| 12. [pra. ] bhagavan ! apkAyika jIva, pRthvIkAyika jIvoM ko Abhyantara evaM bAhya zvAsocchvAsa ke rUpa meM grahaNa karate aura chor3ate haiM ? [u. ] (gautama !) pUrvokta rUpa se hI jAnanA caahie| 12. Bhante ! Do water-bodied beings (apkayik jiva) inhale and exhale ... and so on up to... earth-bodied beings (prithvikayik jiva) during respiration ? ___ [Ans.] Gautam ! It is same as aforesaid. 13. [pra. ] AukkAie NaM bhaMte ! AukkAiyaM ceva ANamati vA0 ? [u. ] evaM cev| 14. evaM teu-vaau-vnnssikaaiyN| 13. [pra. ] bhagavan ! apkAyika jIva, apkAyika jIva ko Abhyantara evaM bAhya zvAsocchvAsa ke fa rUpa meM grahaNa karatA aura chor3atA hai ? [ u. ] (hA~, gautama !) pUrvokta rUpa se jAnanA caahie| 14. isI prakAra tejaskAyika, vAyukAyika aura vanaspatikAyika ke viSaya meM bhI jAnanA caahie| 13. Bhante ! Do water-bodied beings (apkayik jiva) inhale and exhale and so on up to... water-bodied beings (apkayik jiva) during respiration? [Ans.] Gautam ! It is same as aforesaid. 14. The same is true for fire-bodied (tejaskayik), air-bodied (vayukayik) and plant-bodied (vanaspatikayik) beings. 15. [pra. ] teukkAie NaM bhaMte ! puDhavikkAiyaM ANamati vA ? evaM jAva vaNassaikAie NaM bhaMte ! vaNassaikAiyaM ceva ANamati vA0 ? [u. ] thev| 15. [pra. ] bhagavan ! tejaskAyika jIva pRthvIkAyika jIvoM ko Abhyantara evaM bAhya : OM zvAsocchvAsa ke rUpa meM grahaNa karatA aura chor3atA hai ? isI prakAra yAvat vanaspatikAyika jIva // vanaspatikAyika jIva ko Abhyantara evaM bAhya zvAsocchvAsa ke rUpa meM grahaNa karatA aura chor3atA hai ? [u. ] (gautama !) yaha saba pUrvokta rUpa se jAnanA caahie| ) )))))))))) navama zataka : cautIsavA~ uddezaka (511) Ninth Shatak : Thirty Fourth Lesson B y ) ) ) )) ) )) ) ) ) ) )) ) ) ) ) ) )) ) ) ) ) ) ) ) )) )

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B55555555)))))))))))))))))))))))))))) )) ) ))) ) ) )) ))) )) ) ) 15. Bhante ! Do fire-bodied beings (tejaskayik jiva) inhale and exhale ... and so on up to... earth-bodied beings (prithvikayik jiva) during respiration ? ... and so on up to... Do plant-bodied beings (vanaspatikayik jiva) inhale and exhale ... and so on up to... plant-bodied beings (vanaspatikayik jiva) ? (Ans.) Gautam ! All that is same as aforesaid. OM zvAsocchvAsa karate samaya kriyA-prarUpaNA INVOLVEMENT IN ACTIVITY DURING RESPIRATION 16.[pra. ] puDhavikkAie NaM bhaMte ! puDhavikAiyaM ceva ANamamANe vA pANamamANe vA UsasamANe vA ma nIsasamANe vA kaikirie ? [u. ] goyamA ! siya tikirie, siya caukirie, siya pNckirie| 16. [pra.] bhagavan ! pRthvIkAyika jIva, pRthvIkAyika jIva ko Abhyantara evaM bAhya zvAsocchvAsa ke rUpa meM grahaNa karate aura chor3ate hue kitanI kriyA vAle hote haiM ? [u. ] gautama ! kadAcit tIna kriyA vAle, kadAcit cAra kriyA vAle aura kadAcit pA~ca kriyA + vAle hote haiN| 16. Bhante ! When earth-bodied beings (prithvikayik jiva) inhale and exhale other earth-bodied beings during their respiration, in how many Wan activities (kriya) are they involved ? (Ans.] Gautam ! They are involved sometimes in three, sometimes in four and sometimes in five activities. 17. [pra. ] puDhavikkAie NaM bhaMte ! AukkAiyaM ANamamANe vA0 ? [u. ] evaM cev| OM 17. [pra. ] bhagavan ! pRthvIkAyika jIva, apkAyika jIvoM ko Abhyantara evaM bAhya zvAsocchvAsa / OM ke rUpa meM grahaNa karate aura chor3ate hue kitanI kriyA vAle hote haiM ? OM [u. ] he gautama ! pUrvokta prakAra se hI jAnanA caahie| 17. Bhante ! When earth-bodied beings (prithvikayik jiva) inhale and exhale water-bodied beings during their respiration, in how many activities (kriya) are they involved ? [Ans.] Gautam ! It is same as aforesaid. 18. evaM jAva vnnssikaaiyN| 18. isI prakAra yAvat vanaspatikAyika taka kahanA caahie| 18. The same holds good ... and so on up to... plant-bodied beings. )) )) ))) )) )) )) ))) | bhagavatI sUtra (3) (512) Bhagavati Sutra (3) Wan

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B95555555555555555555555555555 %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% 19. evaM AukkAieNa vi savve vi bhaanniyvvaa| 19. isI prakAra apkAyika jIvoM ke sAtha bhI pRthvIkAyika Adi sabhI kA kathana karanA caahie| 19. In the same way repeat with regard to water-bodied beings for exhaling and inhaling earth-bodied beings and others. 20. evaM teukkAieNa vi| 20. isI prakAra tejaskAyika ke sAtha bhI pRthvIkAyika Adi kA kathana karanA caahie| 20. In the same way repeat with regard to fire-bodied beings for exhaling and inhaling earth-bodied beings and others. 21. evaM vAukkAieNa vi| 21. isI prakAra vAyukAyika jIvoM ke sAtha bhI pRthvIkAyika Adi kA kathana karanA caahie| 21. In the same way repeat with regard to plant-bodied beings for exhaling and inhaling earth-bodied beings and others. 22. [pra. ] vaNassaikAie NaM bhaMte ! vaNassaikAiyaM ceva ANamamANe vA0 ? pucchaa| [u.] goyamA ! siya tikirie, siya caukirie, siya pNckirie| 22. [pra. ] bhagavan ! vanaspatikAyika jIva, vanaspatikAyika jIvoM ko Abhyantara aura bAhya + zvAsocchvAsa ke rUpa meM grahaNa karate aura chor3ate hue kitanI kriyA vAle hote haiM ? [u. ] gautama ! kadAcit tIna kriyA vAle, kadAcit cAra kriyA vAle aura kadAcit pA~ca kriyA hai vAle hote haiN| 22. Bhante ! When plant-bodied beings (vanaspatikayik jiva) inhale and exhale other plant-bodied beings (vanaspatikayik jiva) during their respiration, in how many activities (kriya) are they involved ? (Ans.) Gautam ! They are involved sometimes in three, sometimes in 4 four and sometimes in five activities. vivecana : zvAsocchvAsa meM kriyA-prarUpaNA-pRthvIkAyikAdi jIva pRthvIkAyikAdi jIvoM ko zvAsocchvAsa rUpa meM grahaNa karate hue, chor3ate hue, jaba taka unako pIr3A utpanna nahIM karate, taba taka (1) kAyikI, (2) AdhikaraNikI, (3) prAdveSikI; tIna kriyAe~ lagatI haiM, jaba pIr3A utpanna karate haiM taba pAritApanikI sahita cAraka kriyAe~ lagatI haiM aura jaba una jIvoM kA vadha karate haiM taba prANAtipAtikI sahita pA~coM kriyAe~ lagatI haiN| Elaboration-Involvement in activity during respiration-While inhaling and exhaling earth-bodied and other beings during their respiration, as long as the earth-bodied beings (prithvikayik jiva) do not cause any pain to them they are involved in three activities-(1) kayiki navama zataka : cautIsavA~ uddezaka (513) Ninth Shatak : Thirty Fourth Lesson Wan 55555555))))5555555555555555555555555552

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phaphaphaphaphaphaphaphaphaphaphaphaphapha Wan ba (physical activity), (2) adhikaraniki (activity of collecting instruments of violence), and pradveshiki (activity of harbouring aversion). However, when they cause pain to those beings they are also involved in the fourth activity, namely paritapaniki (activity of inflicting pain); and when they kill those beings they are also involved in the fifth activity, namely pranatipatiki (activity of killing a living being). vRkSamUlAdi ka~pAne- girAne sambandhI kriyA INVOLVEMENT IN ACTIVITY DURING UPROOTING TREES 23 . [ pra. ] vAukkAie NaM bhaMte! rukkhassa mUlaM pacAlemANe vA pavADemANe vA kaikirie ? [ u. ] goyamA ! siya tikirie, siya caukirie, siya pNckirie| 23 . [ pra. ] bhagavan ! vAyukAyika jIva, vRkSa ke mUla ko kaMpAte hue aura girAte vAle hote haiM ? [u. ] gautama ! ve kadAcit tIna kriyA vAle, kadAcit cAra kriyA vAle aura kadAcit pA~ca kriyA vAle hote haiN| 23. While shaking and uprooting trees in how many activities are airbodied beings involved? [Ans.] Gautam ! They are involved sometimes in three, sometimes in four and sometimes in five activities. hue kitanI kriyA 24. evaM kaMdaM / 24. isI prakAra kaMda ko ka~pAne Adi ke sambandha meM jAnanA caahie| 24. The same is true for shaking and uprooting bulbous root (kand). 25. [pra. ] evaM jAva bIyaM pacAlemANe vA0 pucchA / [u. ] goyamA ! siya tikirie, sie caukirie, siya paMcakirie / sevaM bhaMte ! sevaM bhaMte ! ti0 / // cauttIsaimo uddeso samatto // // navamaM sataM samattaM // 9 // 25. [.] isI prakAra yAvat bIja ko ka~pAte yA girAte hue Adi kI kriyA se sambandhita prazna / [u. ] gautama ! ve kadAcit tIna kriyA vAle, kadAcit cAra kriyA vAle, kadAcit pA~ca kriyA vAle hote haiN| bhagavatI sUtra (3) (514) phrA Bhagavati Sutra (3)

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2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 55**********************tk***tttttttE 455 55 Wan Wan 'he bhagavan ! yaha isI prakAra hai, bhagavan! yaha isI prakAra hai yoM kahakara yAvat gautama svAmI vicarate haiM / ; // navama zataka cauMtIsavA~ uddezaka samApta // // navama zataka samApta // // bhagavatI sUtra tRtIya bhAga samApta // 25. The same question for shaking and uprooting... and so on up to.... seed? [Ans. Gautam ! They are involved sometimes in three, sometimes in four and sometimes in five activities. "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 THIRTY FOURTH LESSON OF THE NINTH CHAPTER END OF THE NINTH CHAPTER. * END OF ILLUSTRATED BHAGAVATI SUTRA PART THREE navama zataka: cautIsavA~ uddezaka Ninth Shatak: Thirty Fourth Lesson 69696969696969696969696969696969696 (515) 2 5 5 55 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 5 5559555555559 555 5959595 2 Wan

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pariziSTa APPENDIX

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Appendix-1 Technical Terms SHRI BHAGAVATI SUTRA (VYAKHYAPRAJNAPTI) Part-3 57 455 456 457 454 The alphabetical index of technical terms according to aphorism number. First numeral is Shatak (chapter), second is Uddeshak (lesson) and third is Sutra (aphorism) number. 455 456 457 454 455 456 457 451 455 456 457 454 455 456 45 44 455 456 457 455 456 457 454 455 456 441 44 45 46 47 44 (A) Aabhaasik (9/3-30/3) 5 Aadakshin = starting from right 4 (9/33/12) Aadesh = instinctive or inherited traits as mentioned in scriptures or recorded information (8/2/128) Aadhikaraniki Kriya = activity of collecting instruments of violence (8/4/1; 8/6/29) Aadhya = very rich (9/33/2, 22) Aadikar (9/33/23) Aagaar = house-holder (9/33/78) fi Aaghvejj = to explain the meaning of scriptures to disciples or get honoured by explaining the meaning (9/31/31) 41 Aahaarak = telemigratory (8/6/29); with food intake (8/2/126) 45 Aahaarak Jivas = beings with intake (8/2/127) Aahaarak Sharira telemigratory body; body with intake (8/6/29) Aahaarak-Dvar (8/2/127) 4 Aakaar = form (8/2/127) Aakrosh-Parishaha = insult related affliction (8/8/28, 34) Aalaapan-Bandh = colligative bondage (8/9/12, 13) Aam = mango (8/3/4) Aayat Samsthaan-Parinaam = transformation as rectangular shape (8/10/22) Abandhak = one who does not acquire bondage of karmas (8/8/34; 8/9/ 50, 82, 89, 96, 117-119, 129) Abhavasiddhik = those never to be liberated (8/2/70) Abhavasiddhik Jivas = beings unworthy of being liberated in future (8/2/68) Abhavasth Jivas = nonexistent beings or souls that are not born in any genus (8/2/66) Abhavya = not destined to be liberated (8/2/139; 8/8/22; 8/9/96) Abhigam = five codes of courtesy meant for a religious assembly (9/33/11, 12) Abhinibodhik Jnana-Labdhi Jivas = living beings having 455 456 457 455 456 457 455 456 457 456 457 455 456 45454545454545454545454545454545455 456 457 455 456 457 455 456 457 454 455 456 4 91454 455 456 457 455 454 (517) 44444444444444444444444444444444444

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455 456 454 414 415 41$$ 455 456 454 455 456 45 455 454 455 454 455 454 455 456 45 46 47 46 45 44 445 446 45 44 45 46 45 46 47 46 45 44 45 46 attained the ability of sensual perceptive involvement related to knowledge (8/2/80) non-visual perception (8/2/113) Abhinibodhik Jnani = endowed Acharam = not the last (8/3/8) with sensory knowledge (8/2/137, Acharama Shariri = not in his i 139) last incarnation before liberation Abhinibodhik-Jnana = mati- (9/34/8) jnana; sensory knowledge or to Acharya = head of the order and know the apparent form of things teacher of the authentic meaning coming before the soul by means of (8/8/7; 9/33/108, 111) five sense organs and the mind Acharya-Pratyaneek = adversary (8/2/19, 20, 23, 82, 83, 95, 102, 114, of acharya (8/8/2) 127, 128, 139, 140, 144, 146; 9/31/8, 9, 13, 16, 35) Achela-Parishaha = garb related affliction (8/8/28, 34) Abhinibodhik-Jnana Saakaar Achhedya = snatched from Upayoga = cognitive involvement someone and given to ascetic related to sensual knowledge (9/33/43) (8/2/107) Achit. = free of living organisms Abhinibodhik-Jnanaavaraniya (9/33/12); non-living (9/33/43) Karma = sensual knowledge obscuring karma (9/31/8, 13) Achyut Devlok (8/9/79) Abhinibodhik-Jnana-Labdhi = Achyut Kalp Vaimanik (8/9/61) attainment of ability of sensual Achyut Kalpopapannak knowledge (8/2/72, 105) Vaimanik Dev-Karma-Ashivisho Abhitaap = rise in intensity of = poisonous by action among celestial vehicular divine beings radiation (8/8/37) belonging to the Achyut Kalp Abhra = cloud formations (8/9/11) (8/2/16) Abhra-Vriksha = clouds in shape Adarsh-Mukh (9/3-30/3) of a tree (8/9/11) Adarshan Parishaha = conduct y Abhyahrit = food brought from related affliction (8/8/24, 34) some other place for ascetics Adatt = not given (8/7/6-9, 13-15) (9/33/43) Adattadaan = stealing (8/5/6) Abhyantar Pushkarardha (9/2/4,5) Adhah-Saptama Prithvi = the Achakshu-Darshan Anaakaar seventh hell (8/3/7; 8/9/55, 68, 76; Upayoga = darshanopayoga or 9/32/16-29) 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 454 JINJITI 711 th $914 (518)

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5 y 44 %$$$$$$$ $$$$$$$$$$$$ $$$$ Adhah-Saptama Prithvi Agam-Balik = endowed with the Nairayik-Praveshanak knowledge of the canon (8/8/9) entrance into the seventh hell Agam-Vyavahaar = behaviour (9/32/15) according to the canon (8/8/8, 9) Adhai Dveep = two and a half Agneya Kone = southeast continents (8/2/17, 131, 9/31/30, 43) direction (8/8/45) Adhai-Dveep-Samudra = two and Ahaarak Sharira = telemigratory a half continents and oceans body (8/9/88, 120, 123, 125, 126, (8/2/131) 129) Adhakarmi = food prepared for a Ahaarak-Sharira-Bandh (8/9/89) specific ascetic (9/33/43) Aha arak-Sharira-Prayoga- 45 Adharmastikaaya = rest entity Bandh = bondage related to (8/2/18; 8/9/11) telemigratory body formation (8/9/24, 83-87) Adharmastikaaya AnyonyaAnaadik Visrasa Bandh = rest Ahaarak-Sharira-Prayoga Naam-Karma = karma responsible entity related mutually for telemigratory body formation 45 interdependent natural bondage (8/9/85) without a beginning (8/9/3, 5, 7) Ahoratra = day and night (8/9/50) 5 Adhikaraniki = activity of collecting instruments of violence Ajaaya = not wife (8/5/3, 4) (9/34/22) Ajivakopasak = followers of the Adho-Lok = the lower world Ajivak doctrine (8/5/10, 11) (9/31/30, 43) Ajivaks = followers of Goshalak Adhruva = transient (9/33/36) (8/5/1, 7-9, 11) Ajna (8/8/8) Adhyavasaaya = mental activity (9/31/25, 39) Ajnana = absence of right knowledge; ignorance or wrong Adhyavasanavaraniya Karma = knowledge (8/2/21, 26-32, 34, 35, 37, conation obscuring karma;here it is 41 43, 45, 52, 54-56, 58-60, 63, 70, cognition obscuring karma related 85, 87-90, 92, 93, 98, 105) to conduct (9/31/7, 13) Ajnana Parishaha = affliction Adyavapurak = increasing the related to ignorance (8/8/34) quantity of food when an ascetic Ajnana-Labdhi = attainment of comes for alms (9/33/43) ability of non-knowledge or wrong Agad = well (8/9/17) knowledge (8/2/73, 86, 105) 5454545454545455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 456 457 454 455 456 457 458 455 456 45454545454545454545454545454 (519) 44444444444444444444444444444444

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Wan Ajnana-Labdhi Jivas = living beings having attained the ability of 557 wrong knowledge (8/2/85) 45 47 1555 Wan Wan 45 557 45 Wan 57 Wan Wan Wan 4455555555555555555555555555551 Wan Ajnani = ignorant or with wrong knowledge (8/2/26-31, 35, 36, 41, 42, 44-46, 51, 54, 56, 58-65, 67, 68, 70, 79, 80, 85, 88, 93, 95, 104, 106, 139) Ajna-Vyavahaar = behaviour according commands of accomplished ascetics to the directive (8/8/8, 9) Akaashastikaaya = space entity (8/2/18; 8/9/11) Akaashastikaaya AnyonyaAnaadik Visrasa Bandh = space entity related mutually interdependent natural bondage without a beginning (8/9/3, 5, 7) Akaayik = without body (8/2/47) Akaayik Jivas (8/2/70) Akarmabhumis (8/2/131) Akarn (9/3-30/3) Akashaayi = (9/31/24, 38, 44) without passions Akashaayi Jivas = beings without passions (8/2/123, 125) Akhyanti = say (8/10/2) Akshar-Shrut = literal or vocal knowledge (8/2/146) 57 Akshaya = imperishable (9/33/101) Wan Aksheen Kashaayi = without 47 455 destroying passions (9/31/44) Alaabh-Parishaha = affliction of non-attainment (8/8/29, 31, 34) Aleshya Jivas = beings without soul complexion (8/2/121) Allikaapan-Bandh = seamless bondage (8/9/12, 14, 20) Alochana = action (8/6/7-10) to appraise one's Alok = unoccupied space (8/2/130; 9/31/33) Alpabahutva = numbers (8/2/139) Amogh = black and red lines appearing in the sky at dawn and sunset (8/9/11) Amratak (8/3/5) y Anaadi-Aparyavasit = without a beginning and without an end (8/2/139; 8/8/15, 21, 22; 8/9/12, 23, 94, 95, 113, 115) ( 520 ) y Anaadik Visrasa Bandh = 4 natural bondage without a y beginning (8/9/2, 3) Wan Wan comparative Anaadi-Saparyavasit = without a beginning and with an end (8/2/139; 8/8/15, 21, 22; 8/9/23, 94, 95, 113, 115) Anaahaarak Jivas beings without intake (8/2/127) Anaakaar Upayoga darshanopayoga or perceptive involvement (8/2/112, 127; 9/31/18, 25) Anagaar (9/31/4; 9/33/78) = = = Y homeless-ascetic Anakshar = non-vocal or non literal knowledge (8/2/146) 55555555555555555 55555555555555550 Wan

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5 $$451 451 455 456 457 454 455 456 4 4 4 4 4 4 4 4 4 455 456 457 455 456 457 454 455 45454545454545 Anand Gaathapati (9/32/2) Aniyat = uncertain (9/33/36) Anant = infinite (9/31/26) Anka = a gem (9/33/64) Anantanubandhi = extreme bond- Ankolla = Dhela; * Alangium intensity (9/31/26) Lamarckii thwaites (8/3/5) Anat Kalpopapannak Vaimanik Anriddhiprapt-PramattasamyatDev-Karma-Ashivish = poisonous Sa my agdrishti-Paryaptby action among celestial vehicular Sa n k hyeya varhsa y u shkdivine beings belonging to Anat Karm a b hu mij - Garbh ajKalp (8/2/16) Manushya = righteous and 4 Anat-Devlok-Vaikriya-Sharira- accomplished but negligent fully Prayoga-Bandh = bondage related developed human being, born out of to transmutable body formation of womb, from the land of endeavour, divine beings of the Anat dimension having a life-span of countable (8/9/79) years, but without special powers (8/9/84) Aneshaniya = things with faults (8/6/3) Ant = leftover (9/33/92, 110) Angaar Karma = trade using fire Antar Kaal = intervening period (8/5/11) (8/2/138, 139) Angas = eleven limbs of the canon Antaraaya (9/31/26) (8/10/18; 9/33/16, 20) Antaraya Karma = power Angul = a linear unit equivalent to hindering karma (8/8/23, 25, 29; width of a finger (8/2/130, 131, 9/31/ 8/10/31, 36, 41, 45, 46, 50, 52, 55, 57, 14, 33; 9/33/54) i Anindriya = without sense organs Antaraya-Karman-Sharira(8/2/44) Prayoga-Bandh = bondage related Anishritopashrit = free of to power hindering karmic body attachment and aversion, devoid of formation (8/9/97, 111, 112, 114, hankering for fame and status and 116, 118) away from feelings of partiality and Antaraya-Karman-Sharirarevenge (8/8/9) Prayoga-Naam-Karma = karma Anisrishta = food offered without responsible for power hindering the knowledge of the owners karmic body formation (8/9/111) (9/33/43) Antardveep = middle islands Anivritti-Baadar (8/2/127) (9/1/1; 9/3-30/3) 454 455 456 457 455 456 457 455 456 457 454 455 456 457 4554 455 456 457 455 456 457 455 456 457 41 41 41 41 41 455 456 457 455 456 457 455 456 457 45454545454 58) (521) $$4444444444444444445454545454545454545454 455 456 457 45

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05555555555555555555555555555555555555555 5555555555555555555559 Antardveepak men (9/3-30/3) Antarmuhurt = less than one Muhurt or 48 minutes (8/2/136, 139; 8/9/10, 13, 15-17, 19, 42, 44, 46, 50, 67, 73, 75, 76, 87, 88) object of Anukampya compassion (8/8/5) Anukampya-Pratyaneek (8/8/7) Anupaalak = a sect of followers of the Ajivak doctrine (8/5/9) = middle island = Anuparat-Kaaya-Kriya physical activity of a person who has not resolved to abstain from sinful activities (8/4/1) Bandh Anuttar supreme (9/31/26) Anuttaraupapatik-DevlokVaikriya-Sharira-Prayoga= bondage related to transmutable body formation of divine beings of the dimension Anuttaraupapatik (8/9/81) = Anuttaraupapatikvaimanik Dev (8/9/61, 65, 70) = Anvala hog-plum; Emblica officinalis (8/3/5) Anyathanupapatti = causitive inference (8/2/131) Anyatirthik people of other faiths or heretics (8/7/1; 8/10/2) Anyonya-Anaadik Visrasa Bandh = mutually interdependent natural bondage without a beginning (8/9/11) = Apagat-Veda beings (8/8/22) Apan (8/9/17) = = non-genderic Apardh-Pudgal Paravartan Kaal the time taken by a soul to touch each and every matter particle in the whole universe is called Pudgalaparavartan kaal; it is equivalent to innumerable avasarpini-utsarpinis (8/2/139) Aparibhoot = insuperable (9/33/2) Aparyapt Asankhyat Varsh Ayushya Garbhaj ManushyaKarma-Ashivish = poisonous by ! among underdeveloped humans born out of womb with a life-span of innumerable years (8/2/10) action ( 522 ) shop or marketplace Aparyapt Asankhyat Varsh Ayushya Garbhaj Panchendriya-Tiryanch-YonikKarma-Ashivish = poisonous by y action among underdeveloped five-y sensed animals born out of womb with a life-span of innumerable years (8/2/9) Aparyapt Bhavan-Vaasi Ashivish = Asur Kumaradi Dev-Karma poisonous by action among underdeveloped Asur 5 Kumar and other abode dwelling divine beings (8/2/13) Aparyapt Sahasrar Kalpopapannak Vaimanik DevKarma-Ashivish = poisonous by 55555555555555 4 5 55555555555550

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Wan 55 Wan celestial vehicular divine beings belonging to the Sahasrar Kalp (8/2/17) 55555555555555555550 45 Wan Wan 555 557 Wan 475 57 55 455 Wan Wan 47 Wan 45 55 Wan cu Wan action 5 45 among underdeveloped Aparyapt Saudharma Kalpopapannak Vaimanik DevKarma-Ashivish = poisonous by action among underdeveloped celestial vehicular divine beings belonging to Saudharma Kalp (8/2/17) Aparyaptak (8/2/56) underdeveloped Aparyaptak Dvindriya Jivas = underdeveloped two-sensed beings (8/2/58) Jivas Aparyaptak underdeveloped beings (8/2/55) 5(8/2/56) = Aparyaptak Jyotishk Devs = underdeveloped stellar divine beings (8/2/60) = Aparyaptak Manushya underdeveloped human beings (8/2/59) Aparyaptak Nairayik Jivas = underdeveloped infernal beings = Aparyaptak Tiryanchayonik underdeveloped animals (8/2/58) Aparyaptak Vaimanik Devs = underdeveloped celestial vehicular divine beings (8/2/60) Panchendriya Jivas five-sensed = (523) Aparyaptak Vanavyantar Devs underdeveloped interstitial divine beings (8/2/59) = Apary apt-SarvarthasiddhaAnuttaraupapatik-KalpateetVaimanik-Dev-PanchendriyaVaikriya-Sharira-Prayogabondage related to transmutable body formation of underdeveloped Sarvarthasiddhaanuttaraupapatik Bandh = vehicular gods beyond the Kalps (8/9/52) celestial Apary apt-SarvarthsiddhaAnuttaraupapatik-KalpateetVaimanik-Dev-PanchendriyaTaijas-Sharira-Prayoga-Bandh bondage related to fiery body formation of underdeveloped fivesensed divine beings of Sarvarthsiddha-anuttaraupapatik celestial vehicles beyond the Kalps (8/9/91) = Apkayik Jiva (9/34/10, 12, 13) Apoh = to ascertain through contemplation (9/31/14) Apramatta Gunasthaan (8/2/139) Aprasuk living or infested with living organism (8/6/3) Apratihat = devoid of control on sinful indulgence (8/7/4-7) Apratyakhyan renunciation of sinful indulgence (8/7/4-7) 57 155555555555555555555555555555555558 Wan Wan = devoid of 5 55555555555555555558 Wan

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4 4 4 4 4 4 4 4 4 4 455 456 457 455 456 457 455 456 457 4 55 456 457 455 456 457 4 5 4 455 456 458 Apratyakhyan Kashaya = Asamyat Samyagdrishti = 5 unrenounced passions (9/31/26) indisciplined righteous beings (8/2/105) Apurvakaran = unprecedented purity; eighth Gunasthan (9/31/26). Asan = seat (8/9/19) Araadhak = steadfast (8/6/7-11) Asanjni Jivas = non-sentient beings (8/2/70) Araadhana = steadfast practice Asanjni Panchendriya Tiryanch (8/10/2); spiritual endeavour (8/10/3) = non-sentient five-sensed animal (8/2/35) 4i Aran Kalpopapannak Vaimanik Asankhyat = innumerable Dev-Karma-Ashivish = poisonous (9/32/27, 39) by action among celestial vehicular 4i divine beings belonging to Aran Asankhyat Dev-Praveshanak = Kalp (8/2/16) entrance for innumerable divine beings (9/32/44) 4 Aras = tasteless (9/33/92, 110, 111) Asankhyat Tiryanch-Yonik Arati-Parishaha = affliction Praveshanak = entrance for 5 related to disturbance, disinterest innumerable animals (9/32/32, 33) Fior apathy in observing ascetic Asat - non-existent (9/32/49, 50, discipline (8/8/28, 34) 52) Ardha-Pudgal-Paravartan = Asata vedaniya-Karmantime taken by a soul to touch half of Sharira-Prayoga-Bandh 5 the matter particles in the Lok bondage related to displeasure (8/9/88) experiencing karmic body formation Arhat = Venerable (9/33/98) (8/9/101) Arihant Bhagavan = the Asatavedaniya - KarmanOmniscient Lord (9/33/5) Sharira-Prayoga-Naam-Karma = karma responsible for displeasure Arthavagraha = acquisition of experiencing karmic body formation meaning (8/2/23) (8/9/101) Arth-Pratyaneek = defier of the Asatiposhanata = immoral traffic meaning (8/8/6, 7) of women (8/5/11) Aryaa Chandana (9/33/18) Ashan = staple food (8/6/1) Asamyat = devoid of restraint Asharira-Pratibaddha Jiva = (8/7/4-7, 11, 12, 16-21) unembodied soul (8/2/18) (524) 95555555555555Sui 555555555555555555555556

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455 477 45 557 5 455 5555555555555555555555555555555555558 Wan Wan 477 Wan 5 45 Wan Ashashvat Ashi fangs; teeth; molars; sting (8/2/17) Ashivish = living beings having poisonous fangs (8/2/1, 17) Ashrutva = non-listener (9/1/1) temporary (9/33/36) Ashrutva Kevali = enlightened omniscient (9/31/27) Ashubh-Naam-Karman-ShariraPrayoga-Bandh = bondage related to ignoble destiny and species determining karmic body formation (8/9/108) Ashubh-Naam-Karman-Sharira Prayoga-Naam-Karma = karma responsible for ignoble destiny and species determining karmic body formation (8/9/108) Ashva horse (9/34/3) Ashvakarn (9/3-30/3) Ashvamukh (9/3-30/3) Ashvattha (8/3/5) self = Asochcha (9/31/32, 36) Pipal; Ficus religiosa = without hearing Asochcha Avadhi-Jnani (9/31/44) Asochcha Kevali = Ashrutva Kevali (9/31/39, 43) Asur Kumar Or Asur Kumar Dev = divine being of Asur Kumar class (8/2/28; 8/6/16; 8/9/70, 78; 9/32/4, 48, 51, 54, 57) (525) Asur Kumar Bhavanavasi Dev- Wan Panchendriya-VaikriyaSharira-Prayoga-Bandh Wan bondage related to transmutable body formation of five-sensed Asur Wan Kumar abode dwelling gods (8/9/58) Asur Kumar Bhavan-Vaasi DevKarma-Ashivish = = Atma-Ninda = self-censure (8/6/7, 10) Attalak bastion on a rampart (8/9/17) poisonous by action among Asur Kumar abode dwelling divine beings (8/2/12, 13) Wan Atharvaveda (9/33/2) Wan Atthapadalaaye Pottiye mouth-cover of eight-fold clothe. Audarik gross physical (8/2/70) Audarik Sharira () Audarik Sharira = gross physical body (8/6/14-16, 18-23; 8/9/41, 50, 120, 121, 123-129) Audarik-Sharira-Bandh (8/9/50) Audarik-Sharira-PrayogaBandh = bondage related to gross physical body formation (8/9/24, 25, 27, 33, 37, 50, 82) Audayik (8/2/129) Audarik-Sharira-PrayogaNaam-Karma = karma responsible for gross physical body formation (8/9/27, 50) 15555555555555555555555555555555555550 55555555555555555 = state of fruition Wan = Wan Wan Wan Wan Wan Wan Wan

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I $1445 446 455 456 457 45454545454 455 456 457 458 454 455 456 457 455 456 457 455 456 457 455 41 41451461456 $ Audayik Bhaava = state of ability of extrasensory knowledge fruition (8/2/128) (8/2/82) Auddeshik = food generally cooked Avadhi-Jnani = endowed with for ascetics or other seekers extrasensory perception of the (9/33/43) physical dimension; something akin Aughik = general statement to clairvoyance (8/2/26, 27, 139; (8/6/17, 19, 21, 24, 27; 8/10/39) 9/31/15, 16, 24, 26, 34, 35, 38, 44) Aupapatik Sutra (9/1/2; 9/32/1; Avagraha = acquiring cursory $i 9/33/1, 23, 24, 28, 46, 72, 77, 88, 89) knowledge through sense organs (8/2/20, 22, 23, 128, 135, 146) Autpattiki Buddhi = spontaneous 4 wisdom (8/2/135) Avalika = a micro-unit of time Avaaya = to conclude (8/2/20) (8/2/35, 130; 8/9/48-50, 71) Avadhi-Darshan Avasarpini = regressive cycle of = perceptive time (8/2/130) involvement (8/2/127) Avadhi-Darshan Anaakaar Avasarpini Kaal = regressive cycle of time (9/33/101) Upayoga = darshanopayoga or perceptive involvement related to Avasarpini-Utsarpini extrasensory perception of the progressive and regressive cycles of physical dimension (8/2/114) time (8/9/48) Avadhi-Jnana = extrasensory Avashyak Sutra (9/33/22, 103) perception of the physical Avasthit = steady (9/33/101) dimension; something akin to clairvoyance (8/2/18, 19, 25, 70, 82, Avavidh = a sect of followers of the 83, 95, 105, 114, 130, 139, 141, 144; Ajivak doctrine (8/5/9) 8/8/8, 9; 9/31/10, 14, 16, 33, 35, 44) Avaya = to conclude (8/2/22); to Avadhi-Jnana Saakaar validate and conclusively classify Upayoga = cognitive involvement (8/2/128) 4 related to avadhi-jnana (8/2/108) Ava y uka ayik - Ekendriya Avadhi-Jnanaavaraniya Karma Vaikriya-Sharira-Prayoga= karma that obscures extrasensory Bandh = bondage related to oneperception of the physical sensed non-air-bodied transmutable dimension (9/31/10, 13, 32) body formation (8/9/52) Avadhi-Jnana-Labdhi Jivas = Avedak = non-genderic beings 4 living beings having attained the (8/2/127) (526) $41414141414541414141414141414141414141414141414141414141414141414

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456 457 455 456 457 455 454 455 455 456 457 455 456 457 45545454545454545454545454545454545454545454545454545454545454545454545 455 456 454 455 4 56 457 455 456 457 454 455 456 457 458 459 454 455 454 455 456 457 454 455 456 41 Avedak Jivas = beings without Ayushya-Karman-Shariragender (8/2/125) Bandh (8/9/119) 4 Avedi = non-genderic (9/31/23, 37) * Avibhaag = indivisible (8/10/36) (B) Avibhaag Parichchhed Baadar Jivas = gross living beings ultimate fraction (8/10/33-36) (8/2/49) Avirat = devoid of detachment Baal-Pandit-Virya-Labdhi = (8/7/4-7) attainment of ability of potency of Avirati = absence of restraint an indisciplined and disciplined (8/8/22) both; or that which helps indulgence in partial discipline or Avirat-Samyagdrishti partial renunciation (8/2/77, 100, righteous but with attachment 105) (8/10/2) Baal-Virya-Labdhi = attainment Avyaya = non-expendable (9/33/101) of ability of potency of an indisciplined; or that which helps Ayambul = a sect of followers of the indulgence in indiscipline (8/2/77, Ajivak doctrine (8/5/9) 98, 105) Ayogi = without association or Bahurat-Vaad (9/33/103) activity (9/31/17, 36) Bahushal Chaitya (9/33/1, 23) Ayogi Avastha = the level of dissociation or inactivity (9/31/25) Bakul = Maulashri; Mimusops elengi (8/3/5) Ayogi Bhavasth Kevali = living omniscient without association Balaharan = beams (8/6/13) (8/8/34) Balukaprabha Prithvi (9/32/1741 Ayogi Jivas = living beings 28) without association/action (8/2/117) Bandh = karmic bondage (8/8/10, \ Ayomukh (9/3-30/3) 22; 8/9/1) Ayushya = life-span (8/9/27, 50, 53- Bandhan Pratyayik = related to 56, 85, 92, 118) binding force (8/9/8, 11) Ayushya Karma = life-span Bandhan Pratyayik Saadik determining karma (8/2/35; 8/10/41, Visrasa Bandh = binding force \ 45, 48, 49, 51, 53-55, 58) related natural bondage (8/9/9) 455 456 457 455 456 455 456 457 455 456 455 456 457 455 456 457 455 456 457 45454545454545454545454545455 456 457 455 456 457 1 (527) n 2 9 4641 451 455 456 455 456 45 44 445 446 45 456 457 455 456 457 451 451 451 455 456 457 44

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555555555555 5555555555555555559 Wan Wan Wan Bandhan-Chhedan-Gati = the movement related to bondage termination (8/7/25) Basad Patti (9/32/2) Wan Bavadi = rectangular reservoir (8/9/17) Beej = seed (8/3/5) Bel = Bilva; Bengal Quince; Acgle marmelos corr (8/3/5) Bhaajan = place of storage (8/9/11) Bhaajan Pratyayik =related to container or storage (8/9/8, 11) Bhaajan Pratyayik Saadik Visrasa Bandh = storage related natural bondage (8/9/10) Bhaati Karma = transport trade (8/5/11) Bhaava = mode or state of existence of things (8/2/128-135); spiritual state (8/8/7) Bhaava-Pratyaneek = to act against spiritual purification, defined as states of destruction of karmas (8/8/7) Bhaavit - enkindling (8/7/3; 9/33/2, 3) Bhadrasan = a specific design of seat (9/33/72) Bhajana = probability or may and may not (8/10/58) Bhand earthen pots (8/9/19) Bharat (8/2/3, 4) (528) Bhat soldiers (9/33/24) Bhava = genus (8/9/27, 50) Bhavakarsh = acquisition of bondage during past several births (8/8/14, 22) Bhavan-Vaasi Dev = abode(8/2/11; 8/5/12; dwelling gods 9/31/30; 9/32/43-45) Dev-Karma Bhavan-Vaasi Ashivish = poisonous by action among abode dwelling divine beings (8/2/11, 12) Bhavan-Vaasi Dev-Praveshanak = entrance into the realm of abodedwelling gods (9/32/42, 46) Bhavapratyayik = innate acquired naturally by birth (8/2/70; 8/9/82) or Bhavapratyayik Avadhi-Jnana = innate extrasensory perception (8/2/35) Bhavapratyayik Vibhang-Jnana = innate pervert knowledge (8/2/70) Bhavasiddhik Jivas = beings worthy of being liberated in future (8/2/67, 70) Bhavasiddhik-Dvar = state of righteousness leading to liberation (8/2/70) Bhavasth-Dvar = state existence in a genus (8/2/70) Bhava-Upapaat (8/7/25) Bhava-Upapaat-Gati different genus due to bondage of karmas (8/7/25) = rebirth in of 555555555555555555555555555555551 I

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5555555555555 45 79559 555 5555655 55555 5 5 5 5 5 5 55 5 5 55 5 5 5 5 5 5 5 5552 45 Wan Wan 47 Wan 457 Wan 457 45 455 4 Wan (8/3/5) 45 4 Wan 45 Wan Bhavya = destined to be liberated (8/2/139; 8/8/22; 8/9/96) = name of a clan (9/33/24) Bhoga = enjoyment (9/33/72) Bhogaantaraya enjoyment (8/2/105) Wan Bhog (9/33/24) = Bhoga-Labdhi enjoyment (8/2/71, 76, 105) Bhoot = a class of lower gods hindering Bhoots bodied beings (8/9/100) Karma = karma Bhoot-Vriksha immobile beings; plant water-pits (8/9/17) ability of Bil-Pankti = row of narrow wells or = Walnut tree Brahmalok = the fifth heaven (9/33/107) Brahman Kundagram (9/33/1) Brahmankund (9/33/3) Brihatsangrahani (8/8/45) Buddha = enlightened (9/31/42; 9/32/59; 9/33/16, 20, 43, 109, 112) (C) Chaaritraachaaritra-Labdhi = ability of partial renunciation (8/2/71, 76, 105) Chaaritraachaaritra-Labdhi Jivas = living beings having attained the ability of partial renunciation (8/2/95) (529) Chaaritra-Araadhana = practice of right conduct (8/10/3, 6, 18) Chaaritra-Labdhi = attainment of ability of conduct (8/2/71, 75, 105) Chaaritra-Labdhi Jivas = living beings having attained the ability of conduct (8/2/92) Chaaritra-Mohaniya Karma = conduct deluding karma (8/2/105; 8/8/28; 9/31/4) Chaaritra-Pratyaneek maligner of spiritual conduct (8/8/7) Chakshu-Darshan Chaaritravaraniya Karma conduct obscuring karma (9/31/13) Upayoga Anaakaar darshanopayoga or perceptive involvement related to visual perception (8/2/113) Chand agonizing (9/33/92) Charam = last one (8/3/8) = Chakshurindriya-Labdhi attainment of ability of the sense organ of seeing (8/2/103, 105) Champa (9/1/2; 9/33/91) = 5555555555555555 - = Charika = an eight cubit wide pathway between moat and rampart (8/9/17) = Charmavriksha = Bhojapatra tree; Himalayan Silver Birch (8/3/5) Charya-Parishaha = movement or wandering related affliction (8/8/27, 34) 5555555555 55555555555555 Wan Wan Wan 45 Wan

Page #610
2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955 5 59595959595952 555555555555555555555555 Chaturindriya Jivas sensed living beings (8/2/30) Chaturindriya-AudarikSharira-Prayoga-Bandh bondage related to four-sensed gross physical body formation (8/9/25) Chaturindriya-Taijas-ShariraPrayoga-Bandh = bondage related to four-sensed fiery body formation (8/9/90) = four- five great vows one by one (8/2/75, 105) Chaturindriya-Tiryanch-YonikKarma-Ashivish = poisonous by action among four-sensed animals (8/2/8) Chaturmukh = a temple with gates on all four sides (8/9/17) Chatushk = roads (8/9/17) meeting point of four Chatvar a square, court, circus, or plaza (8/9/17) Chhaadan = thatch (8/6/13) Chhaal bark (8/3/5) = Chhatra Chhadmasth = one who is short of omniscience due to residual karmic bondage (8/2/18, 105, 127; 8/8/32, 33; 9/33/98, 101, 103) Chhatri umbrella (8/10/59) the owner of umbrella (8/10/59) Chhed abandoned (8/2/105) Chhedopasthaanik-Labdhi attainment of ability of re-accepting = ( 530 ) Chhedopasthapanik Chaaritra = conduct conforming to the code of re-initiation after rectifying faults ! (8/10/18) Chhilvar = covering mat (8/6/13) Chilat (9/33/10) Chitral = a split hoofed wild! animal; may be elk or reindeer ! (9/34/4, 7) Chitral-Vair = malice against ! Chitral (9/34/7) Cholapattak (8/6/6) Chullahimavant (9/3-30/2, 3) Chyavan descent (9/32/13, 48) = = a piece of cloth Daanaantaraya Karma = hindering karma (8/2/105) Daan-Labdhi = (8/2/71, 76, 105) Dadim = (8/3/5) (D) = Daan-Labdhi Jivas = beings having attained the ability of charity (8/2/96) charity ability of charity Damsh-Mashak-Parishaha affliction of sting (8/8/27, 31, 34) Dand staff (8/10/59) Anaar; Pomegranate 5555555555555 = EEEEEEE 4

Page #611
455 456 45 46 47 46 456 457 4554545454545454545454545454 44 445 446 447 4444444444444444444454545454545454545 Dandak = places of suffering Darshan-Parishaha (8/6/29; 8/10/58, 61) perception/faith related affliction Dandi = the owner of a staff (8/10/59) (8/8/24, 28, 34) 4 Danta Vanijya = trading in teeth, Darshan-Pratyaneek = maligner bone and skin (8/5/11) of perception/faith (8/8/7) fi Darpan = a mirror (9/33/72) Datt = given (8/7/9-11) Darshan = perception/faith (8/9/99) Davagnidapanata = causing forest fire (8/5/11) Darshanaachaar (8/10/18) Deept = opulent (9/33/2, 22) Darshan-Araadhana = practice of right perception/faith (8/10/3, 5, 18) Deep-Yashti = pot of the lamp (8/6/12) Darshanavaraniya Karma = perception/faith obscuring karma Desh Samhanan-Bandh = partial (8/10/40-42, 45, 46, 58; 9/31/3, 26) integrative bondage (8/9/18, 19) Darshanavaraniya-Karman. Desh-Araadhak = partially 4 Sharira-Prayoga-Bandh steadfast spiritual aspirant (8/10/2) bondage related to perception/faith Desh-Bandh = bondage in part or obscuring karmic body formation bondage of a part (8/9/4, 33, 34, 36(8/9/99) 45, 48-50, 62-64, 66-68, 70-73, 75, Darshanavaraniya-Karman 76, 79-82, 86-88, 93, 96, 112, 118, Sharira-Prayoga-Naam-Karma 120, 121, 123, 124, 126-128) = karma responsible for Desh-Bandhak = one that 15 perception/faith obscuring karmic acquires bondage of a part (8/9/50, y body formation (8/9/99) 82, 89, 96, 117, 119, 129) Darshan-Labdhi = attainment of Deshonakoti-Purva = less then ability of perception/faith (8/2/71, ten million purva; a metaphoric 74, 105) unit of time (8/2/139) Darshan-Labdhi Jivas = living Desh-Viraadhak = partially beings having attained the ability of faltering spiritual aspirant (8/10/2) perception/faith (8/2/88) Dev Gati = divine genuses (8/2/39) Darshan-Mohaniya Karma = perception/faith deluding karma Devakul = temples (8/9/17) (8/8/28) Devananda (9/33/3) Darshanopayoga = perceptive Dev-Ayushya-Karman-Sharirainvolvement (8/2/127; 9/31/25) Prayoga-Bandh = bondage related 04454545454545454545454545454545454545454545454 4545454545454545454545454 455 456 457 455 456 457 455 456 455 456 457 454 455 456 4555 $14545454545454545454545454545454 (531) 4545454545455 456 457 458 459 460 461 455 456 454 455 456 457 455 456 457 451 451 451 452

Page #612
Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu %%%%%%%%%%%%%% 4 to divine life-span determining Dharmastikaaya Anyonyakarmic body formation (8/9/106) Anaadik Visrasa Bandh = motion Dev-Ayushya-Karman-Sharira entity related mutually Prayoga-Naam-Karma = karma interdependent natural bondage responsible for divine life-span without a beginning (8/9/3, 4, 6) determining karmic body formation Dhatakikhand Dveep (9/2/4,5) (8/9/106) Dhoom-Prabha Prithvi (9/32/17Dev-Bhavasth Jivas = existing 28) divine beings (8/2/65) Dhruva = constant (9/33/101) Dev-Gati = genus of divine beings Dirghika = large lake (8/9/17) (8/2/70) Draha = lake (8/9/17) 4 Dev-Karma-Ashivish = poisonous by action among divine beings Dravya = substance or matter (8/2/128-135); entity or element (8/2/7, 11) (8/10/23-26, 28) $i Dev-Praveshanak = entrance into Dravya-Desh = part of an element; divine genus (9/32/14, 42, 47) element-part (8/10/23-26, 28) Dhaaran = load-bearing pillars Dravyarthik Naya = existent (8/6/13) material aspect (9/32/51) Dhaarana = understanding (8/8/8, Duhkha Roop = miserable 4 9); to finally acquire or absorb into (9/33/92) memory (8/2/20, 22, 128) Duhsaha = unbearable (9/33/92) 5 Dhaarana-Vyavahaar behaviour according to one's own Durbhiksha-Bhakt = food interpretation of directive prepared for drought (9/33/43) commands given in the past (8/8/8, Durg = intolerable (9/33/92) Dushprayukata-Kaaya-Kriya = Dhank (9/33/103) physical activity of a pervert ascetic Dhanush = a linear measure with sensual and mental cravings (9/31/21) (8/4/1) Dharmantarayik Karma = Dvar = door (8/9/17) 4 religion hindering karma (9/31/4, Dvindriya Jiva = two-sensed beings (8/2/30, 70; 9/32/6, 10) Dharmastikaaya = motion entity Dvindriya-Audarik-Sharira4 (8/2/11, 18, 128, 129) Prayoga-Bandh = bondage related 9) 445464741 46441451 41 13) 4545454545 ( 532 ) 45 Ri Bu Bu Bu Bu Bu 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 SL

Page #613
55414514614545454545454545454545454545454545454545454545454545454 to two-sensed gross physical body Ekendriya-Tiryanch-Yonikformation (8/9/25) Karma-Ashivish = poisonous by Dvindriya-Taijas-Sharira action among one-sensed animals Prayoga-Bandh = bondage related (8/2/8) to two-sensed fiery body formation Ekendriya-Vaikriya-Sharira(8/9/90) Prayoga-Bandh = bondage related Dvindriya-Tiryanch-Yonik to one-sensed transmutable body Karma-Ashivish = poisonous by formation (8/9/51, 52) action among two-sensed animals Ekoruk (9/3-30/2, 3) (8/2/8) Eshaniya = free of various Dyutipalash (9/32/1) prescribed faults related to almscollection by an ascetic (8/6/3) 45454545454 455 456 454 455 456 457 455 456 457 455 456 457 45414141414145454545454545454545454545455 456 457 45545454545454545 Ekaant Baal = complete ignorant (8/7/4-8; 11-21) Ekaant Pundit = perfectly prudent (8/7/9-11, 19) Ekasthik = having one bone; having single carnal or seed (8/3/5) Ekendriya = with one sense organ (8/2/42; 8/9/43) Ekendriya Tiryanch-YonikPraveshanak = entrance into the one-sensed animal genus (9/32/30, (G) Gajakarn (9/3-30/3) Gana = a friendly group of three Kulas (8/8/7; 9/33/108, 111) Gana-Pratyaneek = adversary to a Gana or a friendly group of three kulas (8/8/4, 7) Gandavi (9/32/2) Gandh = smell (8/2/18) Gandhapaati = a mountain (9/31/30) Gandharva = a class of divine beings (8/2/25) Gandharva Vanavyantar DevKarma-Ashivish = poisonous by action among Gandharva interstitial divine beings (8/2/14) Gandh-Parinaam transformation as smell (8/10/19, 21) 95545454545454545454545454545454545454545454545454 455 456 455 456 457 456 4545454545454545454545454545454 34) Ekendriya-Audarik-ShariraPrayoga-Bandh = bondage related to one-sensed gross physical body formation (8/9/25, 26, 28, 34, 38, 42, 47, 50) Ekendriya-Taijas-ShariraPrayoga-Bandh = bondage related to one-sensed fiery body formation (8/9/90, 91) ( 533 )

Page #614
41 41 41 41 414 414141414 415 416 4145454545454545454141414141414141414141414 45 46 47 455 41 41 41 554414141414141414141414 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 414 415 41 Gangeya = name of an ascetic Ghat = urn (8/10/59) (9/1/1; 9/32/52) Ghati = the owner of urn (8/10/59) Garbhaj Manushya-Karma Ghranendriya-Labdhi Ashivish = poisonous by action attainment of ability of the sense among humans born out of womb organ of smell (8/2/105) (8/2/10) Gilli = howda or a seat on Garbhaj ManushyaPraveshanak = entrance into the elephant's back (8/9/19) human genus of placental origin Glaan-Bhakt = food prepared for a (9/32/35, 39, 41) sick person (9/33/43) Panchendriya- Glana = ailing ascetic (8/8/7) Tiryanch - Yonik - Karma. Glana-Pratyaneek = adversary to Ashivish = poisonous by action ailing ascetic (8/8/5) among five-sensed animals born out Gokarn (9/3-30/3) of womb (8/2/9) Garha = to condemn (8/6/7, 10) Gomukh (9/3-30/3) Goodhadant (9/3-30/3) Garta = chasms (9/31/30) Gati = transmigration (8/8/3) Gopur = main gate of entrance into a town (8/9/17) Gati-Dvar = state of genuses (8/2/70) Gotra Karma = status determining karma (8/10/41, 45, 49, Gatiprapaat = flow of movement 52, 54, 56, 58) (8/7/24, 25); the study of flow of movement (8/7/25) Grahanakarsh = acquisition of ! bondage during a specific birth Gati-Pratyaneek = those who (8/8/14, 22) behave contradictory to the norms of the genus they are born in (8/8/7) Graiveyak Kalpateet Dev (8/9/80) Gatipravaad = the study of flow of movement (8/7/25) Graiveyak Vaimanik Dev (8/9/61) ! Gaveshana = the comparison with Granthim = made by stringing opposing values and their negation (9/33/57) (9/31/14) Grishma = summer season i Ghaati Karmas = vitiating (9/33/22) karmas (8/10/41, 58) Guchchhak = a piece of cloth Ghanadant (9/3-30/3) meant for wiping pots (8/6/6) 451 44 45 ( 534 ) 544 45 46 47 44 11 14 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4

Page #615
4 22) 4444444444444444444444444444444444 Gunasthaan = levels of spiritual Indriya-Labdhi = ability of sense 4 ascendance or purity of soul (8/2/75, organs (8/2/71, 78, 101, 102, 105) 105, 127; 8/8/22) Iryapathik-Bandh = karmic 4 Gunavrats = restraints that bondage due to passion-free activity reinforce the practice of anuvrats (8/8/10) (8/5/2, 4) Iryapathik-Karma (8/8/11-16, 19, Gunjalika = canal (8/9/17) Guptis = self-restraints (8/10/18) Iryapathik-Karma Bandh Guru-Pratyaneek (8/8/7) (8/8/22) Ishaan Kone = northeast direction (8/8/45; 9/33/16) (H) Haimavat (9/3-30/3) Ishan Kalp = specific d dimension (9/33/105, 106) Hastimukh (9/3-30/3) Ishatpragbhara Prithvi = Hayakarn (9/3-30/3) Siddhashila (8/3/7) Hemant = cold season (9/33/22) Itvar-Kaalik = temporary or for a Hinguvriksha = Asafoetida tree limited period (8/2/105) (8/3/5) ( Jaai = Jasmine (8/3/5) Ibhya = affluent people (9/33/24) Jaanai = knows (8/2/131) Iha = effort to acquire knowledge or conceiving of the proper meaning; to Jaati-Ashivish = poisonous by study; to match with the recorded birth or innately poisonous or fi information (8/2/20, 22, 128; physically poisonous (8/2/1, 17) 9/31/14, 33) Jaati-Ashivish Manduk = frog of Ihalok-Pratyaneek = maligner of venomous breed (8/2/4) this life (8/8/3, 7) Jaati-Ashivish Manushya = man Ikshvaku (9/33/24) of venomous breed (8/2/6) Indra Sthaan = seat of king of Jaati-Asbivish Urag = snake of gods (8/8/47) venomous breed (8/2/5) Indriya-Dvar = state of sense, Jaati-Ashivish Vrishchik = organs (8/2/70) scorpion of venomous breed (8/2/3) (535) Bai Ya Ya Ya Ya Ya Ya Ya Le Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Yuan

Page #616
4954545454545455 456 45 46 45 46 47 46 45 46 45 46 47 464545454545454545451 4 Jaati-Naam Karma = genus Jiva Pradesh = soul-space-points! determining karma (8/2/105) (8/8/22) Jaaya = wife (8/5/3. 4) Jivabhigam Sutra (8/2/138, 139; 9 8/8/46, 47; 9/2/4, 5; 9/3-30/2, 3) 9 Jaghanya = lowly (8/10/4, 9) Jivapradesh = soul-space-points y Jaghanya Chaaritra-Araadhana (8/9/22) = lowly practice of right conduct (8/10/18) Jnana = knowledge; right u Jaghanya Darshan-Araadhana knowledge (8/2/19, 30-32, 34, 35, 37, y = lowly practice of right 41, 43, 45, 52, 54-56, 58-60, 63, 70, 4 perception/faith (8/10/17, 18) 88, 90, 92, 93, 98, 105, 146; 9/31/16, y 35) Jaghanya Jnana-Araadhana = lowly practice of right knowledge Jnanaachaar (8/10/18) (8/10/16, 18) Jnana-Araadhana = practice of Jalla-Parishaha = dirt or slime right knowledge (8/10/3, 4, 18) related affliction (8/8/27, 34) Jnana-Darshn-Chaaritra = Jamali (9/33/22) knowledge-faith-conduct (8/10/2) Jnana-Labdhi = attainment of Jambudveep = Jambu continent (8/2/5, 17; 9/1/1) ability of right knowledge (8/2/71, 72, 105) Jambudveep Prajnapti (9/1/3; Jnana-Labdhi Jivas = living i 9/2/2, 3) beings having attained the ability of Jamun = rose-apple; Eugenia knowledge (8/2/79) Jambolana (8/3/4) Jnana-Mati (8/2/127) Jatisampanna = belonged to high Jnana-Parishaha = knowledge castes (8/7/3) related affliction or ignorance Jeet-Vyavahaar = behaviour (8/8/26, 34) according to the tradition followed Jnana-Pratyaneek = maligner of by accomplished ascetics (8/8/8, 9) knowledge (8/8/7) Jihvendriya-Labdhi Jnanavaraniya = knowledge attainment of ability of the sense obscuring (8/8/23, 25, 31; 9/31/26) organ of taste (8/2/104) Jnanavaraniya Karma = Jina = Conqueror of senses knowledge obscuring karma (9/33/98) (8/2/105; 8/8/26; 8/9/119 8/10/33, 35, Jiva = living being or soul (8/2/70) 36-38, 40-45, 58; 9/31/2, 13) ( 536 ) 15451 454 455 45 6 4554555555555 456 457 4554 455 456 454 455 454 455 456 457 455 456 457 4554D

Page #617
454 455 456 457 454 455 456 457 455 456 457 4554 (K) 54545454545454 455 456 454 45 Jnanavaraniya-KarmanSharira = knowledge obscuring karmic body (8/9/115) Jnan avaraniya - KarmanSharira-Bandh (8/9/117) Jnan a varaniya - KarmanSharira-Prayoga-Bandh = bondage related to knowledge obscuring karmic body formation (8/9/97, 98, 112, 113, 119) Jnan a varaniya - Karman. Sharira-Prayoga-Naam-Karma = karma responsible for knowledge obscuring karmic body formation (8/9/98) Jnani = endowed with right Si knowledge (8/2/26-31, 35, 36, 41, 42, # 44-46, 8/2/51, 54, 56, 58-65, 67, 68, 70, 8/2/79, 80, 85, 88, 93, 95, 104, 106) Jnanopayoga = cognitive involvement (8/2/127; 9/31/25) Kaal = time (8/2/128- 135) Kaalatikrant = stale (9/33/92) Kaalodadhi (9/2/4) Kaatarak = a sect of followers of the Ajivak doctrine (8/5/9) Kaaya = nature's call including disposing (8/7/19, 24) Kaaya-Dvar = state of body (8/2/70) Kaayayogi = having physical association (8/2/116); with activity of body (9/31/17) Kaayiki = physical (8/6/29) Kaayiki Kriya = physical activity (8/6/29) Kadachi = serving spoons (8/9/19) Kadali = banana (8/3/5) Kalash = an urn (9/33/72) Kaloda (9/2/5) Kalpa Sutra (9/33/15) Kalpateet = divine beings beyond the Kalps (8/10/10, 12) Kalpateet Vaimanik DevKarma-Ashivish = poisonous by action among celestial vehicular divine beings beyond the Kalps (8/2/15) Kalpopapanna = divine beings in Kalp divine realms (8/10/10) Kalpopapannak Vaimanik Dev- 4 Karma-Ashivish = poisonous by 24451 454545454545454545454545454545454545454545454545454545454545454 455 456 457 454 455 456 457 455 456 457 454 Jnatra (9/33/24) Jyotish = Stellar gods (9/1/1) Jyotish Chakra (8/2/131) Jyotishk = Stellar gods (8/5/12; 8/9/60; 9/32/50, 57) Jyotishk Dev = Stellar god (8/2/11, 14, 34, 54; 8/8/46; 9/32/12, 43-45, 48; 9/33/105) Jyotishk Dev-Praveshanak = entrance into the realm of stellar gods (9/32/42, 46) 4 ( 537 ) 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 457 45454545454545454 455 456 457 455 456 457 41 4 2

Page #618
55555555555555555555555555555555555555555555555550 Wan 555555555555555 action among celestial vehicular divine beings belonging to Kalps (8/2/15, 16) Kalp (8/9/61) Kalp-Vriksha = wish-fulfilling tree (9/33/57) Kalush spite (9/33/100) Kand trunk (8/3/5); bulbous root (9/34/24) = Kanksha = desire for other faith (8/10/18; 9/33/100) Kantar-Bhakt = food prepared for jungle travel (9/33/43) Kapot complexion pigeon = Leshya of soul (8/2/119) Kar hand (8/10/59) Karan = means; methods (8/5/5, 6; 8/7/4-7, 8/7/9, 11, 12, 16-21) = Karanj Glabra Vent (8/3/5) Indian Beech; Pongamia Kari the owner of hand (8/10/59) Karkash = harsh (9/33/92) Karma Bhumi = land of endeavour (8/2/131; 9/31/30) Karma Guruta = magnitude of karmas (9/32/57) Karma Phal-Vipaak = maturing of fruits or intensity of karmas (9/32/57) Karma Sambhaar karmas (9/32/57) action (8/2/1, 7, 17) = Karma-Ashivish = poisonous by Karman karmic (8/6/23, 29) Karman Sharira = karmic body; the lump or aggregate of eight types of karma particles (8/6/29; 8/9/119, 120, 127-129) Karman-Sharira-PrayogaBandh = bondage related to karmic body formation (8/9/24, 97) Karma-Prakriti karma species (8/8/23; 8/10/31, 32) Karmodaya = fruition of karmas (9/32/57) Karnppravaran (9/3-30/3) Kartikeya (9/33/24) Kashaaya = passions (8/8/22) Kashaaya-Dvar (8/2/127) Katuk bitter (9/33/92) Kauravya (9/33/24) Kautumbik Purush = attendants (9/33/7) Kavittha = Kaith; Wood apple or Elephant apple; Feronia elephantum (8/3/5) physical activity (8/4/1; Kayiki 9/34/22) Kayiki Kriya = bodily or physical activity (8/4/1; 8/6/29) = Kesh Vanijya mass of trading in hair including wool (8/5/11) Y y Ketaki = Kevada; Screw Pine (8/3/5) Y (538) = CURRE 555555555555556 Y y 4 4

Page #619
5555555555555555555555555555555555555 Wan Wan 5555555555 Wan Wan Keval-Darshan perception (9/31/26; 9/33/98) Kevali = Omniscient (8/2/105; 9/31/2; 9/33/98) Kevali Samudghaat (8/2/127; 8/9/23; 8/10/30) Kevali-Paakshik selfenlightened omniscient (9/31/2, 32) Kevali-Shravak = a lay disciple who has asked a question or listened to the Kevali in person (9/31/2) = ultimate Kevali-Upaasak = a devotee who indirectly knows about the Kevali and his sermon (9/31/2) = Keval-Jnana ultimate knowledge; omniscience (8/2/19, 35, 40, 70, 80, 96,102, 104, 105, 126, 132, 139, 141, 144, 146; 8/8/8, 9; 9/31/12, 13, 26, 31, 39, 44; 9/33/98) Keval-Jnana Labdhi (8/2/115) Keval-Jnana Saakaar Upayoga cognitive involvement related to Keval-jnana or ultimate knowledge (8/2/110, 115) = = Keval-Jnanaavaraniya Karma = karma that obscures omniscience (9/31/12, 13, 32) Keval-Jnana-Labdhi attainment of ability of omniscience or ultimate knowledge (8/2/72) Keval-Jnana-Labdhi Jivas = living beings having attained the ability of ultimate knowledge or omniscience (8/2/84) 555555555 = (539) Keval-Jnani = omniscient (8/2/26, 70, 137) Khadya = general food (8/6/1) Khai = trench or gully (8/9/17) Khajoor date (8/3/5) Khambh = pillar (8/9/19) Kilvishik Devs = servant gods (9/33/102-9, 111) Kimpurush (8/2/25) = Kunik (9/33/72) Kinnar (8/2/25) Kodakodi = ten million times ten million; 1014 (9/2/2) Korant (9/33/28) Korantak Kosamb = Ceylo Oak; Schleichera trijuga (8/3/5) Koshthak (9/33/88) Kotakoti = ten million times ten million; 1014 (9/2/4) Koti-Purva (8/2/139) a flower (9/33/73) Kreet food purchased for ascetics (9/33/43) 5555555555555555555555555555555555555550 Wan Wan Krishna Leshya = black complexion of soul (8/2/119; 9/31/34) Kritsna = complete (9/31/26) Kriya = inclination or activity Wan leading to karmic bondage (8/4/1); activities (8/6/29; 9/34/16, 17, 22) Krodh anger (8/2/122) 45 Wan

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@5555555555555555555555555555555555555555555555550 Wan ktttvi******************************* Kshapak spiritual destruction 9/31/44) Shreni = progressive ascent through of karmas (8/8/22; Kshatriya warrior clans (9/33/3, 22, 24) Kshatriyakund (9/33/3) Kshaya = destruction (8/8/22) Kshayik Samyaktva = extinction of karma (8/10/18) = one belonging to the = Kshayopasham cum-pacification (8/2/146) Kshayopashamik Samyaktva destruction-cum intense pacification of karma (8/10/18) Ksheen Gunasthaan (8/8/22) destruction = Moha = twelfth Ksheen-Kashaayi destroyed passions (9/31/38) Ksheen-Vedi gender-karma absence of gender (9/31/37) Kshetra = area or space (8/2/128135) = with = with destroyed (8/8/22); with Kshetra-Upapaat (8/7/25) Kshetra-Upapaat-Gati = rebirth in infernal and divine realms as well as the realm of the liberated (8/7/25) Kshudha-Parishaha = affliction of hunger (8/8/24, 27, 31, 34) = rebirth of Kshullak-Bhava shortest life-span particular to a genus and a body (8/9/50) Kshullak-Bhava-Grahan = time taken in taking rebirths of shortest life-span specific to the body-type (8/9/39, 40, 41, 42, 44, 45, 47, 48, 50) ! Kudya = walls (8/9/15) 4 Kula = lineage of a single acharya (8/8/7; 9/33/108, 111) Kula-Pratyaneek the lineage of a single acharya (8/8/4, 7) Kulasampanna families (8/7/3) Kumud a flower (9/33/63) Kund a flower (9/33/63, 64) ( 540 ) Kundagram Kundagram (9/1/1) Kundapur (9/33/3) Kut mats (8/9/15) Kuttim = Laabh-Labdhi = (8/2/71, 8/2/76, 105) = (L) floors (8/9/15) = adversary to y Laabhaantaraya Karma = hindering karma (8/2/105) from noble y L gain Brahmin 4 ability of gain Labdhi attainment of ability (8/2/71, 105, 127; 8/9/54); attainment of special power (8/9/53) Labdhi-Dvar (8/2/105) 4 Laksha Vanijya = Shelac trade (8/5/11) Langoolik (9/3-30/3) 1 - - - - - - -M9967555 5 566559559562 555555558

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555555555555555555555555555555555 Wan Wan 45 Wan 55555555555555555555555555555550 Lantak Kalp = a divine dimension (9/33/102, 107, 111) Lashtadant (9/3-30/3) Lavan Samudra (9/2/5; 9/3-30/3) Lavangvriksha = clove tree (8/3/5) Layan = a dugout or cave on a hill (8/9/17) Leshya = radiation (8/8/37); soul complexion (8/2/127; 9/31/15, 34, 44) Leshya-Dvar (8/2/127) Lichchhivi (9/33/24) Lichchhiviputra (9/33/24) Ling physical manifestation of gender (8/8/22) = Lobh greed (8/2/122) = Lodhi (8/9/19) = small grinding stone Lohakatah = steel cauldron (8/9/19) Lok = occupied space or universe (8/2/130; 8/9/23, 48, 49; 8/10/30; 9/31/33; 9/32/51; 9/33/99, 101) occupied space Lokakaash (8/10/29, 30) = (M) Maahendra Kalp = specific divine dimension (9/33/106) Maan conceit (8/2/122) Maaya - deceit (8/2/122) Madhyam = mediocre (8/10/4, 9) (541) Madhyam Chaaritra-Araadhana = Medium practice of right conduct (8/10/15, 18) Madhyam Darshan-Araadhana medium practice of right perception/faith (8/10/14, 18) = Malyavant = a mountain (9/31/30) Wan right Madhyam Jnana-Araadhana = Wan mediocre practice of knowledge (8/10/13, 14, 18) Mahan one who has taken the vow of non-violence (8/6/1, 2) Mahapath = highway (8/9/17) Mahorag (8/2/25) Maithun libido (8/5/6) Manah-Paryav Jnana-Labdhi Jivas = living beings having attained the ability of clairvoyant knowledge (8/2/83) Manah-Paryav-Jnana = extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy (8/2/19, 82, 92, 99, 105, 114, 127, 131, 139, 141, 144; 8/8/8, 9; 9/31/11, 13, 44, 35) Manah-Paryav-Jnana Saakaar Malayagiri (9/33/22) Malla = pillars (8/6/13) Maluk Krishna Tulsi; Ocimum 4 Sanctum (8/3/5) Upayoga related to (8/2/109) 055555555555555555555555558 = cognitive involvement Wan manah-paryav-jnana Wan Wan 555555555555555558 Wan

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545454 455 456 457 455 456 457 454 455 456 457 455 456 4 Manah-Paryav-Jnanaavaraniya Karma = karma that obscures extrasensory perception and knowledge of thought process and thought-forms of other beings \ (8/2/131; 9/31/11, 13) Manah-Paryav-Jnani = endowed with extrasensory perception and knowledge of thought process and thought-forms of other beings, something akin to telepathy (8/2/26, $ 139) Manduk Jaati-Ashivish = venomous breed of frogs (8/2/2) Manibhadra (9/1/2) Mankhaliputra Goshalak (8/5/11) --WJJJJJJJ1701111 45454545454545454545454545414141 Manushya-Ayushya-KarmanSharira-Prayoga-Bandh = ! bondage related to human life-span ! determining karmic body formation (8/9/105) Manushya-Ayushya-KarmanSharira-Prayoga-Naam-Karma = karma responsible for human lifespan determining karmic body formation (8/9/105) Manushya-Bhavasth Jivas = existing human beings (8/2/64) Manushya-Gati = genus of human beings (8/2/38, 70) Manushya-Karma-Ashivish = poisonous by action among humans (8/2/7, 10) Manushya - PanchendriyaAudarik-Sharira-PrayogaBandh = bondage related to gross physical body formation of fivesensed human beings (8/9/32, 36) Manushya-PanchendriyaAudarik-Sharira-Prayoga Naam-Karma = karma responsible for gross physical body formation of five-sensed human beings (8/9/32) Manushya - PanchendriyaVaikriya-Sharira-PrayogaBandh = bondage related to transmutable body formation of five-sensed human being (8/9/57) Manushya-Praveshanak entrance into human genus (9/32/14, 35, 39, 47) 1 n h hh Manodravya = thought-particles; may be neuronic activity (8/2/131) Si Manoyogi = having mental association (8/2/116); with activity of mind (9/31/17) Manthan = churning process (8/9/23) Manushottar = a mountain (8/8/46, 47) Manushya Jaati-Ashivish = venomous breed of men (8/2/2) Manushya Kshetra = area inhabited by humans (9/2/4, 5; 9/32/47) h Manushya Lok = world of humans (8/2/131) 45 46 45 45 454 455 454 (542) Q 1 454545454545454545454 455 456 457 458 45 450 455 456 457 454 455 456 455 456 457 455 456 457 455455

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3 4445454545454545454545454545454545454545454545454545454545454545 Margana = the search for Mishrajaat = food prepared for self supporting values (9/31/14) as well as ascetics (9/33/43) Mati-Ajnana = wrong sensory Mithila (9/1/2) knowledge (8/2/21-23, 46, 102, 104, 114, 133, 139, 142, 145, 146) Mithyadarshan-Labdhi attainment of ability of false Mati-Ajnana Saakaar Upayoga perception/faith (8/2/74, 91, 105) = cognitive involvement related to mati-ajnana (8/2/111) Mithyadarshan-Labdhi Jivas = Mati-Ajnana-Labdhi living beings having attained the attainment of ability of wrong ability of false perception/faith sensory knowledge (8/2/73, 105, (8/2/90) 137, 139) Mithyadrishti = unrighteous Mati-Ajnani = one with wrong (8/2/70; 8/10/2) sensual knowledge (8/2/26, 29, 86) Mithyadrishti Jiva = unrighteous Mati-Jnana = sensual knowledge being (8/2/70) (8/2/70, 105, 139; 9/31/8) Mithyadrishti Sanjni Mati-Jnanavaraniya Karma = Panchendriya Jiva = sentient sensual knowledge obscuring five-sensed being with false karma (8/2/105) perception/faith (8/2/35) Mati-Jnani = endowed with sensual knowledge (8/2/26, 27, 30) Mithyatva = unrighteousness (8/8/22; 9/31/14) Matsya = a fish (9/33/72) Mithyatva Mohaniya Karma = Matulung = Bijora; Citron; Citrus deluding karma that causes medica (8/3/5) unrighteousness or false Mayapratyayiki Kriya (8/4/1) perception/faith (8/2/105) Meghmukh (9/3-30/3) Mochaki = Semal; Silk Cotton tree; Mendhramukh (9/3-30/3) Bombax malabaricum (8/3/5) fi Meru = a mountain (8/8/45; 9/3 Mogra = a flower (9/33/64) 30/2) Mohaniva = deluding (8/8/25: Mishra Mohaniya Karma = 9/31/26) fi deluding karma that causes partial unrighteousness or neither liking Mohaniya Karma = deluding nor dislike for right perception/faith karma (8/8/22; 8/10/41, 44, 47, 51, (8/2/105) 58) (543) 344444444 145 146 145 144 145 144 145 146

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11545454545454 454 455 454 455 456 45454545454545454 455 456 457 454 455 456 457 4554 1955 1954 1955 456 457 45! $$$ $ $ $ $ 41 41 444 445 454 455 456 457 455 456 456$ 455 456 454545454545454545 Mohaniya-Karman-Sharira = karma responsible for infernal Prayoga-Bandh = bondage related life-span determining karmic body to deluding karmic body formation formation (8/9/103) (8/9/102) Nairayik-Karma-Ashivish = Mohaniya-Karman-Sharira- poisonous by action among infernal Prayoga-Naam-Karma = karma beings (8/2/7) responsible for deluding karmic Nairayik-Praveshanak body formation (8/9/102) entrance into infernal genus Mridanga = a type of drum (9/32/14, 15, 47) (9/33/22) Nandi Sutra (8/2/23-25, 130, 131) Mrishavaad = falsehood (8/5/6) Nandyavart = a specific elaborate Mukta = liberated (9/32/59; graphic design resembling an 9/33/16, 20, 43, 109, 112) extended swastika (9/33/72) Mundavejj = to tonsure by pulling Napumsak Vedak = neuter gender out hair (9/31/31) (8/2/124) Napum sak-Pashcha atkrit (N) (8/8/22) Hi Na Bandhi = one who did not Napumsak-Pashchaatkrit Jiva acquire (8/8/22) = a being who was eunuch in the past but non-genderic now (8/8/13, \ Naag Kumar = a class of divine 19, 22) beings; serpent-god (8/9/70, 78; 9/33/24, 56) Napumsak-Vedi = neuter (9/31/23, 37) Naam Karma = form determining karma (8/10/41, 45, 49, 52, 53, 56 Narak-Gati = genus of infernal beings (8/2/36, 70) Naamodaya = a sect of followers of Narmodaya = a sect of followers of the Ajivak doctrine (8/5/9) the Ajivak doctrine (8/5/9) Naarikel = coconut (8/3/2,5) Neech-Gotra-Karman-Sharira Prayoga-Bandh = bondage related Nadi = river (8/9/17) to low caste determining karmic 41 Nairayik Or Nairayik Jiva = body formation (8/9/110) infernal being (8/8/11, 17; 8/10/60) Neech-Gotra-Karman-ShariraNairayik-Ayushya-Karman- Prayoga-Naam-Karma = karma Sharira-Prayoga-Naam-Karma responsible for low caste 58) (544) 55555555%%%%%%%$$$$$$$$$$$$$ $$$$ $

Page #625
044 41 41 41 41 41 41 41 41 444 445 44 45 46 47 48 47 46 45 44 45 46 45 44 44 determining karmic body formation Nirvana = free of cyclic rebirth (8/9/110) (9/33/43) Neel Leshya = blue complexion of Nirvartan-Aadhikaranik-Kriya soul (8/2/119) = act of making weapons from Neem = Margosa; Melia scratch (8/4/1) azadirachta (8/3/4,5) Nirvishtakaayik = at conclusion Nihnava = mendacious seceder of the process of purification (9/33/103) (8/2/105) Nihnavavaad (9/33/97) Nirvishyamanak = in process of Nikkhamanapaugge Aggakese = purification (8/2/105) hair trimming suited for renunciation Nirvyaghaat = unobstructed Niraak aar Upayoga = (9/31/26) darshanopayoga or perceptive Nishadh = a mountain (8/8/45) involvement (8/2/127) Nishadya-Parishaha Nirantar = continually (9/32/3-5, 7, accommodation related affliction 9, 10, 12, 13) (8/8/28, 34) Niratichaar = without relaxation (8/2/105) Nishkramanabhishek = ritual of pre-renunciation i Niravaran = unveiled or anointing (9/33/49) unclouded (9/31/26) Niraya-Bhavasth = already born Nitya = perpetual (9/33/101) i as infernal being or existing as Niyama = essentially or as a rule infernal being (8/2/70) (8/10/58) Niraya-Bhavasth Jivas = existing Niyat = fixed (9/33/101) infernal beings (8/2/62, 8/2/65) Niraya-Gatik Jivas (8/2/70) Noashva = non-horse; living beings * other than horse (9/34/3) Nirgranth = a male ascetic (8/6/7 No-B ha va siddhik-No- 41 Nirgranthi = a female ascetic Abhavasiddhik Jivas = beings (8/6/10) neither worthy not unworthy of being liberated in future (8/2/69) Nirlanchhan Karma = castration activity (8/5/11) No-Bhava-Upapaat (8/7/25) (545) 445 4414141414141414141414141414 455 456 457 455 454 455 456 41 41 41 41 4 4 9

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45555555555555555555545554555555555555555555555555550 44444444444444444444444444444545454545! $ No-Bhava-Upapaat-Gati = No-Vayu-Kaayik = living being rebirth not related to karmic other than air-bodied (8/9/75) bondage is called (8/7/25) No-Chaaritri-No-Achaaritri (0) (8/2/105) Obhaasanti = enlighten (8/8/39) Nochitral-Vairs = malice against Opashamik Samyaktva = intense numerous non-Chitral (9/34/7) pacification of karma (8/10/18) No-Ekendriya = living being other than one-sensed (8/9/47) (P) No-Indriya Dhaarana = non Paakhandasth = ritual observer of sensual absorption (8/2/23) vows (9/31/14) Noparyaptak-Noaparyaptak = Paan = liquids (8/6/1) neither fully developed nor Paap Karma = demeritorious underdeveloped (8/2/61) karma (8/6/1-3) No-Prithvikaayik = living being Paaritapaniki Kriya = activity of 5 other than earth-bodied (8/9/48) inflicting pain (8/6/29) Nopurush = non-man; living Paasai = sees (8/2/131) beings other than man (9/34/2) Paatra = ascetic-bowls (9/33/50) Nopurush-Vair = malice against non-man; malice against living Padma = type of lotus (9/33/78) beings other than man (9/34/7,8) Padma Leshya = yellow 5 Norishi = non-sage; living beings complexion of soul (8/2/119; 9/31/15) other than sage (9/34/6) Padmavarvedika = plateau (9/3Norishi-Vair = malice against non 30/2) sage; malice against living beings Palash = Forest Flame; Burea other than a sage (9/34/8) frondosakoen (8/3/5) No-Sanjni-No-Asanjni Jivas = Palyopam = a metaphoric unit of neither sentient nor non-sentient time (8/2/131; 8/9/37, 40, 72; 9/34 beings (8/2/70) 30/3; 9/33/104, 108) Nosukshma Nobaadar = neither Panchamushti Kesh-Locha = ! minute nor gross (8/2/50) five-fist pulling out of hair (9/33/16) (546) Yin Wei Lie 5Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #627
56 457 4554 34) 456 457 454 455 4 455 456 457 455 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555555555 Panchendriya Tiryanchayonik Paramanu = ultimate particle of 4 Jivas = five-sensed animals matter (8/9/9, 11) 1 (8/2/31) Paramanu-Pudgala = ultimate Panchendriya Tiryanch-Yonik- particle of matter (8/2/18) Praveshanak = entrance into the Parichchhed = part or fraction five-sensed animal genus (9/32/30, (8/10/36) Parigraha = possession (8/5/6) Panchendriya-Audarik-ShariraPrayoga-Bandh = bondage related Pariharavishuddhik-Labdhi = to five-sensed gross physical body attainment of ability of to observe formation (8/9/25) special austerities according to the Panchendriya-Taijas-Sharira prescribed procedure aimed at Prayoga-Bandh = bondage related enhanced purification (8/2/75, 105) to five-sensed fiery body formation Parihar-Vishuddhi Chaaritra = 4 (8/9/90) conduct conforming to the level of Panchendriya-Tiryanch-Yonik- destruction of karma through Karma-Ashivish = poisonous by special austerities (8/10/18) 4 action among five-sensed animals Parikha = a moat or trench with (8/2/8, 9) narrow bottom and wide top (8/9/17) Panchendriya-Vaikriya. Parimandal Samsthaaa4 Sharira-Prayoga-Bandh 41 bondage related to five-sensed Parinaam = transformation as 4 transmutable body formation circular shape (8/10/22) (8/9/51) Parinaam Pratyayik = related to Pandit-Virya-Labdhi transformation (8/9/8, 11) $i attainment of ability of potency of a Parinaam Pratyayik Saadik disciplined (8/2/77, 99, 105) Visrasa Bandh = transformation 4 Panduk = a forest (9/31/30) related natural bondage (8/9/11) Pankaprabha Prithvi (9/32/17 Parinivrit (9/33/16, 20)= 28) Parishaha = afflictions (8/8/24, 34) Pannavejj = to explain by showing the differences or explain by Paritapaniki = activity of splitting (9/31/31) inflicting pain (8/4/1; 9/34/22) Paralok-Pratyaneek = maligner Par-Paryaya = relative modes of next life (8/8/3, 7) (8/2/146) 456 457 451 454545454545454545454545 455 456 457 455 456 454 455 456 457 4554 455 456 457 455 456 457 454 455 456 457 455 454 455 456 457 454 455 (547)

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Yin Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 4 Parshvapatya = in the lineage of Paryapt Saudharma Purushadaniya Bhagavan Kalpopapannak Vaimanik Dev- . Parshvanaath (9/32/2) Karma-Ashivish = poisonous by Paruvejj = to authenticate with the action among fully developed y help of etymology (9/31/31) celestial vehicular divine beings belonging to Saudharma Kalp Paryapt Asur Kumaradi (8/2/17) Bhavan-Vaasi Dev-KarmaAshivish = poisonous by action Paryaptak = fully developed among fully developed Asur Kumar (8/2/53) and other abode dwelling divine Paryaptak Jivas = fully developed y beings (8/2/13) beings (8/2/51) Paryapt Jivas = fully developed Paryaptak Nairayik Jivas = fully beings (8/2/70) developed infernal beings (8/2/52) Paryapt Manushya = fully Paryaptak Panchendriya developed humans (8/2/54) Tiryanchayonik Jivas = fully Paryapt Sahasrar developed five-sensed animals Kalpopapannak Vaimanik Dev- (8/2/54) Karma-Ashivish = poisonous by Paryaptak Vanavyantar (8/2/54) action among fully developed celestial vehicular divine beings Paryapt-Aparyapt Naam-Karma belonging to the Sahasrar Kalp = karma determining the states of (8/2/17) full or partial development (8/2/70) Paryapt Sankhyat Varsh Paryapt-Dvar = state of full Ayushya Garbhaj Panchendriya- development (8/2/70) Tiryanch-Yonik-Karma-Ashivish Paryapt-Garbhaj-Manushya= poisonous by action among fully Panchendriya-Audarik-Shariradeveloped five-sensed animals born out of womb with a life-span of Prayoga-Bandh = bondage related countable years (8/2/9) to gross physical body formation of fully developed five-sensed human Paryapt Sankhyat Varsh born out of womb (8/9/26) Ayushya Karmabhumij Garbhaj 4 Manushya-Karma-Ashivish = Paryapt-Naam Karma = full poisonous by action among fully development ensuring karma developed humans born out of (8/2/105) womb with a life-span of countable Paryapt-Sarvartha siddhayears in the land of endeavour Anuttaraupapatik-Kalpateet(8/2/10) Vaimanik-Dev-Panchendriya A ( 548 ) 4 4 45 46 45 44 445 455 456 454 455 456 457 454 455 456 457 44 45 46 47 4

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4 $454 455 456 414 415 416 1 4141414141414545454 455 45 Vaikriya-Sharira-Prayoga- Pipal = long pepper (8/5/10) Bandh = bondage related to Pishaach Vanavyantar Dev. transmutable body formation of Karma-Ashivish = poisonous by fully developed Sarvarthasiddha action among Pishaach interstitial anuttaraupapatik celestial divine beings (8/2/14) vehicular gods beyond the Kalps (8/9/52) Poogaphali = betel-nut palm (8/3/5) Paryapt-SarvarthsiddhaAnuttaraupapatik-Kalpateet Praadveshiki Kriya = activity of Vaimanik-Panchendriya-Taijas- harbouring aversion (8/6/29) Sharira-Prayoga-Bandh = Praan = two to four sensed beings; bondage related to fiery body beings (8/7/4; 8/9/100) formation of fully developed fivesensed divine beings of Paryapt Praani = one-sensed beings (8/9/100) sarvarthsiddha-anuttaraupapatik celestial vehicles beyond the Kalps Praant = not enough (9/33/92, 110) (8/9/91) Pradesh = space-points (8/9/12, 23) Paryaya = mode or sub-category Pradveshiki = hostile action (8/2/140, 141, 143-146) (8/4/1); activity of harbouring Pat = piece of cloth (8/10/59) aversion (9/34/22) Patal-Kalash (9/31/30) Pragaadh = severe (9/33/92) Pati = the owner of piece of cloth Praghoorn-Bhakt = food prepared (8/10/59) for guests (9/33/43) Paushadhopavas = partial ascetic Prajnapana Sutra (8/2/9, 10, 137, vow and fasting (8/5/2, 4) 139; 8/3/2, 4, 8; 8/4/1; 8/6/29; 8/7/25; Pavvavejj = to initiate by giving 8/9/26, 52, 84, 91; 9/3-30/3) the ascetic garb and equipment Prajna-Parishaha (9/31/31) enlightenment related affliction Phal = fruit (8/3/5) (8/8/26, 34) Phanas = Katahal; Jack fruit; Prakar = parapet wall (8/9/17) Artocarpus integrifolia (8/3/5) Pramaad = stupor (8/8/22; 8/9/27, Pilu = Salvadora Persica (8/3/5) Pipaasa-Parishaha = affliction of Pramaanaatikrant = excessive or thirst (8/8/24, 27, 31, 34) meager (9/33/92) 456 457 455 456 457 454 455 456 457 455 456 455 456 457 455 456 457 455 456 457 4554 455 456 457 455 457 455 4545454545454545455 456 457 455 456 457 455 456 50) ( 549 ) 44 45 4 4 45 46 454 455 456 455 456 457 455 456 457 455 456 457 450

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! 2555 41 4 455 456 455 456 457 41 41 454545455 456 456 457 46 45 44 45 46 45 46 47 46 45 44 45 46491 Pramitya = food borrowed for Pratyaneek = an adversary or ! ascetic (9/33/43) maligner or defier or one who goes Pranat Kalpopapannak against the established norms Vaimanik Dev-Karma-Ashivish (8/8/2, 4, 5, 7); hostile (9/33/108,111) = poisonous by action among Pratyut panna - Prayoga- i celestial vehicular divine beings Pratyayik = related to present belonging to Pranat Kalp (8/2/16) application (8/9/21, 23) Pranatipatiki = act of harming or Pravachan Matrika = matrices of destroying life (8/4/1; 8/6/29; doctrine (8/10/18) 9/34/22) Praval = sprout (8/3/5) Prapa = water-hut (8/9/17) Pravartini = head of female Prarupayanti = propagate (8/10/2) ascetics (8/6/10) Prasad = palace (8/9/17) Praveshanak = entrance; act of Prashaant = peaceful (9/33/110) genus shift or entrance into a new Prashast = noble (9/31/25) genus; rebirth in a genus other than Prashast Adhyavasaaya = noble the one in which a living being has mental activity (9/31/26) died (9/32/14, 29, 34, 41) Prashasta = administrative Pravrat monsoon season y officers (9/33/24) (9/33/22) Prasuk = non-living or not infested Prayoga Bandh = bondage y with living organism (8/6/3) acquired by action (8/9/1, 12, 23) Pratighaat = fall; fall in intensity Prayoga-Gati = the intentional of radiation (8/8/37) movement with 15 types of y Pratihat (8/7/9) association or yoga (8/7/25) Pratikraman = critical review and Prithvikaaya = earth-bodied atonement (8/5/5, 6; 8/6/7, 10) (8/2/46) Pratipadyamaan = in process of Prithvikaaya Jivas = earthacquiring (8/8/22) bodied beings (8/7/18, 19, 21) Pratipurna = perfect (9/31/26) Prithvikaayik = earth-bodied Pratiti = faith; logical acceptance beings (8/2/29, 42) (9/33/30) Prithvikaayik Jivas = earthPratyakhyan = to renounce; codes bodied beings (9/32/5, 9; 9/34/9, 10, of renouncing (8/5/2, 4, 6; 8/7/9) 12, 15-17, 22) 44 45 46 47 46 454 455 456 455 456 454 455 456 45 45 46 47 46 45 46 47 46 45454545455 456 457 456 457 455 456 457 454 455 456 457 45 LF 455 456 45 (550) 41464 45 46 46 45 447 444 445 446 447 4444444444444444

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45 45 45 545 555 45 Wan 477 Wan 55 Wan 557 Wan 47 4575 5 45 455 47 Wan Wan 45 45 5555555555555555555555555555555 457 cu 457 Prithvikaayik-EkendriyaAudarik-Sharira-PrayogaBandh = bondage related to earthbodied one-sensed gross physical body formation (8/9/26, 29, 35, 39, 43, 48, 49) Prithvis worlds; here it means hells (8/3/7) Priyadarshana (9/33/22) Pudgal = matter (8/10/59-61) Parinaam Pudgal transformation of matter (8/10/19) possessor of matter Pudgali (8/10/59-61) = Pudgal-Paravartan = time taken by a soul to touch each and every matter particle in the Lok (8/9/4850, 71) = Purim = made by braiding or filling (9/33/57) Purnabhadra Chaitya (9/33/91) Purush Vedak = masculine gender (8/2/124) Purushadaniya = the best among men (9/32/51) Purush-Napumsak = masculineneuter (9/31/23, 37) 37) Purush-Pashchaatkrit Jiva = a being who was man in the past but non-genderic now (8/8/13, 19, 22) Purush-Vair = malice against man (9/34/7, 8) Purush-Vedi = masculine (9/31/23, ( 551 ) Purva Pratipanna (8/8/22) Purvakoti = One crore or ten million Purva is called Purvakoti. Where one Purvanga is 8.4 million years and one Purva is 84 Purvanga (8/9/41, 45; 9/31/22) Purvakoti-Prithakatva = 2 to 9 Purvakoti (8/9/73) Purva-Prayoga-Pratyayik related to past application (8/9/21, 22) Purvas the subtle canon (8/8/8, 9, 8/9/129, 8/10/18) Pushkarardha (9/2/5) Pushkaravar Dveep (9/2/4, 5) Pushkarini lake or pond with lotuses (8/9/17) = Pushkarod (9/2/5) Pushp = flower (8/3/5) Putik mixed with faulty food (9/33/43) (R) Rajagriha (8/5/1; 9/34/1) Rajanya king (9/33/24) = Rajaprashniya Sutra (8/2/20; 9/33/49, 57) Rajoharan = ascetic-broom (8/6/6; 9/33/50) Raj-Pind = food from a king's kitchen or very tasty and nutritious food (9/33/43) 55555555555555555555555555 5555559 55 5555555555555555555555555555555555 577 cu Wan 57

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55 44 445 446 44 45 46 45 44 45 46 45 44 45 46 455 456 455 456 457 455 456 457 455 456 457 454 Rasa Vanijya = trading of drinks Manushya = righteous and and beverages (875/11) accomplished but negligent fully developed human being, born out of Rasa-Parinaam = transformation womb, from the land of endeavour, as taste (8/10/19, 21) having a life-span of countable Rath = chariot (8/9/19) years, and endowed with special Ratnaprabha Prithvi (8/2/131; powers (8/9/84) 4 8/3/7, 8; 8/9/58; 9/32/16-29) Rigveda (9/33/2) Ratna-Prabha Prithvi Nairayik- Rijumati = limited intellectual Praveshanak = entrance into the capacity (8/2/131) first hell (9/32/15) Rishabh-Datt (9/33/2) Ratnaprabha-Prithvi (8/9/78) Rishi = sage (9/34/6, 8) Ratnaprabha-Prithvi-Nairayik Rishi-Vair = malice against sage Panchendriya-Vaikriya (9/34/8) Sharira-Prayoga-Bandh = bondage related to transmutable Ritu = protecting life forms body formation of five-sensed including water-bodied beings infernal being of Ratnaprabha (8/7/19, 24) prithvi (8/9/55) Roag-Parishaha = ailment related Ratnaprabha-Prithvi-Nairayik affliction (8/8/27, 34) Panchendriya - Vaikriya Ruksh = dry (9/33/92, 110) Sharira-Prayoga-Naam-Karma = karma responsible for transmutable body formation of five-sensed infernal being of Saadi-Aparyavasit = with a ! Ratnaprabha-prithvi (8/9/55) beginning and without an end (8/2/136, 139; 8/8/15, 21, 22; 8/9/12, Ratnaprabha-Prithvi-NairayikVaikriya-Sharira-PrayogaBandh = bondage related to Saadi-Aparyavasit Bandh = transmutable body formation of bondage with a beginning and infernal beings of the Ratnaprabha without an end (8/9/12) prithvi (8/9/64, 68, 76) Saadik Visrasa Bandh = natural Riddhiprapt-Pramattasamyat bondage with a beginning (8/9/2,8) Sam yag drishti - Paryapt- Saadi-Saparyavasit = with a y Sankhyey a varhsyu shk- beginning and with an end (8/2/136, $i Karm ab humij-Garbhaj- 139; 8/8/15, 21, 22; 8/9/12) (S) 23) Inn (552) 414 414 444 445 446 447 445 446 44 45 46 47 46 45 44 45 46 44 45

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******555555555555 Wan Wan Wan Wan Wan Wan 45 545 Wan 5 Wan Wan Wan F 4 57 4575 55555555555555555555555 Saadi-Saparyavasit Bandh bondage with a beginning and with an end (8/9/12, 23) Saakaar understanding (8/2/127) Saal jnanopayoga Saakaar Upayoga or cognitive involvement (8/2/106, 127; 9/31/18, 25) Shorea robusta (8/3/5) Saamaayik-Chaaritra-Labdhi = attainment of ability of abstaining from all kinds of sinful acts and consequent equanimity (8/2/75, 105) Saam-Veda (9/33/2) Saantar = (9/32/3-5, 7, 9, 10, 12, 13) Saarkalyan Acacia Catachu (8/3/5) (8/2/105) = special or vivid Sachit Saasvadan Samyagdrishti = organisms (9/33/43) with interruption state of fleeting righteousness = Saatichaar (8/2/105) Sabha = assembly hall (8/9/17) black catechu; = = infested with living (9/33/11,12); living Saddravyata = available matter particles (8/9/27, 32, 50, 53-56, 85, 92) Sadhvi Priyadarshana = Jamali's wife (9/33/103) Sadhvi = female ascetic disciple (9/33/103) Sallekhana with relaxation (9/33/16) Sagaropam = a metaphoric unit of time (8/2/136, 139; 8/9/41, 47, 66, 68, 70, 79-81; 9/33/102, 104, 108, 111) Sahasrar (8/9/78) Sahasrar Kalpopapannak Vaimanik Dev-Karma-Ashivish = poisonous by action among celestial vehicular divine beings belonging to the Sahasrar Kalp (8/2/16) ( 553 ) Sakaayik Or Sakaayik Jivas = living beings with body or embodied beings (8/2/45, 46, 49, 51, 54, 64, 67, 68, 70, 116, 118) beings with Sakashaaya Jivas = passions (8/2/126) Sakashaayi living beings with passions (8/2/122; 9/31/24, 38, 44) = Saleshya Jivas = living beings with soul complexion (8/2/118, 120) Sallaki Boswellia serrata (8/3/5) = ultimate VOW Samadhi Maran meditationaldeath (9/33/16) Samavatar = associated (8/8/25) Samaya = the ultimate fractional unit of time (8/2/35, 139; 8/8/22) Samaya Kshetra (8/2/6) Samayik = Jain system of periodic meditation performed in slots of 45 minutes (8/5/1-3; 9/33/20) Samayik Chaaritra equanimous conduct (8/10/18) = 5555555555555555555 *55555555555 Wan 5 55 555555555555555555555555555 Wan Wan Wan Wan 45 Wan Wan Wan Wan Wan

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456 457 455 456 457 455 456 455 456 457 4554545454545454 455 456 45 444 4 45 446 45 44 45 46 45 44 445 446 447 44 45 47 46 45 46 47 411 4 Samayik Chaaritra-Labdhi Samsthaan = structure (9/1/3); } Jivas = living beings having body structure (9/31/20, 36) attained the ability of equanimous Samsthaan-Parinaam conduct (8/2/93) transformation as structure of Samhanan = body constitution shape (8/10/19, 22) (9/31/19, 36) Samuchchaya-Bandh Samhanan-Bandh = integrative organized accumulative bondage bondage (8/9/14, 18) (8/9/14, 17) Samharan = migration (9/31/30) Samudghat (8/9/22, 23) Samitis = self-regulations (8/10/18) Samuha = group or ascetic organization (8/8/4) Sammurchhim ManushyaKarma-Ashivish = poisonous by Samuha-Pratyaneek (8/8/7) action among humans of asexual Samvar = refraining from killing origin (8/2/10) (8/5/5, 6) Sammurchhim Manushya- Samvidh = a sect of followers of the Praveshanak = entrance into the Ajivak doctrine (8/5/9) human genus of asexual origin Samyagdarshan-Labdhi (9/32/35, 39, 41) attainment of ability of right Sammurchhim Panchendriya- perception/faith (8/2/74, 89, 105) Tiryanch-Yonik - Karma - Samyagdrishti = endowed with Ashivish = poisonous by action right perception or faith (8/2/35, 70; among five-sensed animals of 8/10/2) asexual origin (8/2/9) Samyagdrishti Jiva = righteous i 4. Samparaaya = passion (8/8/22) being (8/2/70) Samparayik-Bandh = karmic Samyagmithyadarshan-Labdhi bondage due to passion-inspired = attainment of ability of right-false $ Hi activity (8/8/10) or mixed perception/faith (8/2/74, Samparayik-Karma (8/8/17, 18, 91, 105) 20-22) Samyaktva (8/10/18; 9/31/14, 25) Samparayik-Karma Bandh Samyam-Yatana = practice of (8/8/22) ascetic-discipline (9/31/6, 13) Samsaar = cycles of rebirth Samyat = observe restraint (8/7/9, (9/33/40) 11, 19) 455 456 457 454 455 454 455 456 457 454 455 44 LELE LEVEL 154545454545454545454 454 455 456 457 4545454545454 455 456 457 455 456 454 455 456 457 455 456 457 455 57 45 456 4 44 45 46 47 46 455 ( 554 ) 41414141414141414141414141414141454155155 415 416 41 41 41 41 414 41554

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41 7) 454545454545454545454545454545454545454141414141414141414 4 Samyogata (8/9/32) Sanyasi (8/6/3)= 4 Samyojan-Aadhikaranik-Kriya Saraag = with attachment (8/8/32) = the act of assembling weapon Saral = Cheed; Long leafed Pine; with already made components Chir Pine (8/3/5) (8/4/1) Saran = thatched hut (8/9/17) Sanatkumar = specific divine Saras Goshirsh-Chandan dimensions (9/33/106) sandal-wood paste (9/33/57) Sangh = an apex body of many Saro-Hrid-Tadaag Shoshanata = ganas (8/8/7; 9/33/108, 111) removing water from water bodies Sanghatim = made by including lakes, ponds, and pools (8/5/11) ring or entwining (9/33/57) Sarovar = natural lake (8/9/17) Sangh-Pratyaneek = adversary to the apex body of many ganas (8/8/4, Sar-Pankti = row of lakes (8/9/17) Sar-Sar-Pankti = row of lakes Sanjni Jivas = sentient beings connected with canals (8/9/17) (8/2/70) Sarthavaha = caravan chiefs (9/33/24) Sanjni-Dvar = state of sentience (8/2/70) Sarva Bandh = bondage in whole (8/9/4) Sanjni - Panchendriya - Paryaptak Jivas = sentient fully Sarva Samhanan-Bandh = developed five sensed living beings complete integrative bondage (8/2/131) (8/9/18, 20) Sarva-Araadhak = fully steadfast Sanjvalan = evanescent (9/31/24, spiritual aspirant (8/10/2) 26, 38) Sarva-Bandh = bondage of the Sanjvalan Kashaaya whole (8/9/33, 34, 36-45, 47-50, 62evanescent passions (9/31/44) 64, 66-68, 70-73, 75, 76, 79-82, 86Sankhyat = countable; the general 88, 93, 112, 120, 123, 125, 127, 129) term covering all numbers starting Sarva-Bandhak = one who from eleven to Sheershaprahelika acquires bondage of the whole or 1027 (9/32/26, 38) (8/9/50, 82, 89) Sanklishyamaan = in state of 'Sarvabhaava = from all angles descent (8/2/105) (8/2/18) ( 555 ) 14469441414 415 416 41551545 4 5454545443

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555555555555555555555555555555 5555555555555555555555558 Sarvaddha = forever (8/9/6) Sarva-Viraadhak = fully faltering spiritual aspirant (8/10/2) Sasvadan Gunasthaan = the level where there is a fleeting taste of righteousness (8/2/70) Sasvadan (8/2/139) Samyagdrishti Sat = existent (9/32/49-52) Satari = Shatavari; wild asparagus (8/5/10) the Sata-Vedaniya Karma karma that causes feelings of pleasure (8/8/22) Satavedaniya-Karman-ShariraPrayoga-Bandh = bondage related to pleasure experiencing karmic body formation (8/9/100) Satavedaniya-Karman-ShariraPrayoga-Naam-Karma = karma responsible for pleasure experiencing karmic body formation (8/9/100) = Satkaar-Puraskaar-Parishaha = affliction related to fame, honour and prize (8/8/28, 34) Sattva immobile beings; entities (8/7/4); earth-bodied beings, waterbodied beings, fire-bodied beings, and air-bodied beings (8/9/100) Saudharma Kalp (8/9/61) Saudharma Kalpopapannak Vaimanik Dev-Karma-Ashivish = poisonous by action among celestial vehicular divine beings belonging to the Saudharma Kalp (8/2/16, 17) Saudharma= dimension (9/33/105, 106) (556) specific divine Saumanas = a forest (9/31/30) Savedak = living beings with gender (8/2/124; 9/31/44) Savedi = genderic (9/31/23, 37) Saviryata (8/9/27, 32, 50, 53-56, 82, 85,92) Sayogata = available intent of activity; available intensity of thought (8/9/27, 50, 53-56, 82, 85, 92) Sayogi = with association or activity (8/2/127; 8/8/22; 8/9/23; 9/31/17, 36) Sayogi Bhavasth Kevali = living omniscient with association (8/8/33) Sayogi Jivas living beings with association/action (8/2/116) = Sayogi Kevali = thirteenth Gunasthaan (8/8/22) Se-Indriya Or Sendriya = with sense organs (8/2/41, 43, 70) Senapati = commanders (9/33/24) Sendriya Jivas = living beings with sense organs (8/2/70, 119, 122, 124) Sfota Karma = digging work (8/5/11) 555555555555 y 55555555555555555555555555555555555 Wan

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45*5*t******************************************* 577 Wan Wan Wan Wan Wan 47 Wan Wan Wan 5555555555555555555555 Shabd = sound (8/2/18) Shabdapaati (9/31/30) Shaiksha = newly initiated ascetic (8/8/7) = a mountain Shaiksha-Pratyaneek adversary to newly initiated ascetic (8/8/5) Shaileshi = rock-like steady (8/8/22) Shakat = cart (8/9/19) Shakati Karma = trade related to vehicles (8/5/11) Shakha = branch (8/3/5) Shanka= doubt (8/10/18; 9/33/100) Shankhapaalak = a sect of followers of the Ajivak doctrine (8/5/9) Sharad Shayyatar-Pind = food belonging to the shelter provider (9/33/43) Sheel = right conduct (8/10/2) Sheel-Vrats = instructive complimentary vows of spiritual discipline (8/5/2, 4) = Sheershaprahelika autumn season (9/33/22) Sharira-Bandh = bondage related to body (8/9/12, 21, 23) Sharira-Prayoga-Bandh bondage related to body formation (8/9/12, 24, 50) Sharkaraprabha (9/32/16-29) Shashkulikarn (9/3-30/3) eternal (9/33/101) bed (8/9/19) Prithvi Shashvat = Shayan Shayya-Parishaha Affliction Related To Unsuitable Place Of Stay Or Accommodation (8/8/27, 34) (557) (9/32/26) or Sheet-Parishaha = affliction of cold (8/8/27, 31, 34) Shikhari (9/3-30/3) Shivika = covered palanquin (8/9/19) = 10 257 Shleshana-Bandh = bondage (8/9/14, 15) Shraddha = respect (9/33/30) Shraman = ascetic (8/5/7, 11; 8/6/4, 5; 9/33/2, 3) Shraman Nirgranth = ascetic (8/8/9) = agglutinative Shramanopasak lay follower; Jain laity; male disciple (8/5/11; 8/6/1-3) Shravak = lay follower; Jain laity; male disciple (8/5/1-6; 9/31/2) Shravak Pratima = special resolves meant for a lay follower (8/5/6) Shravanendriya-Labdhi attainment of ability of the sense organ of hearing (8/2/103) Shravasti (9/33/88) = 7555 55955 59595955 5 5 5 5 5 5 5 5 5 5 5 5 55555555555555555555555555550 555558

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2 55 5 5 5 5 5 5 5 5 5 55 5 55 55 5 5 5 5 5 555595555 5 55 5555555555952 Wan Wan Wan Wan 45 55555555555555555555 Shravika = female disciple (9/31/2) Shringaber = ginger (8/3/5) Shringatak a triangular marketplace (8/9/17); triangular courtyards (9/33/23) = Shrivats a specific mark found on the chest of all Tirthankars (9/33/72) Shrotrendriya-Labdhi attainment of ability of the sense organ of hearing (8/2/78, 102, 103, 105) Shrut (8/8/6, 8; 8/10/2, 18) = Shrut Ajnani = one with ignorance related to scriptural knowledge or wrong scriptural knowledge (8/2/29) Shrut Jnani = endowed with scriptural knowledge (8/2/30) Shrut-Ajnana (8/2/) Shrut-Ajnana scriptural knowledge or wrong scriptural knowledge (8/2/21, 24, 46, 102, 104, 114, 134, 142, 145, 146) Shrut-Ajnana = absence of Saakaar Upayoga = cognitive involvement related to shrut-ajnana (8/2/111) = scriptures; the canon Shrut-Ajnana-Labdhi attainment of ability of wrong scriptural knowledge (8/2/73, 86, 105) = Shrut-Ajnani = with ignorance related to scriptural knowledge or wrong scriptural knowledge (8/2/26, 137, 139) (558) Shrut-Dharma = Jainism (9/33/23) Shrut-Jnana = scriptural knowledge (8/2/19, 70, 82, 83, 95, 102, 105, 129, 139, 141, 144; 8/8/9, 9/31/9, 16, 35) E Shrut-Jnana Saakaar Upayoga cognitive involvement related to scriptural knowledge (8/2/107) Shrut-Jnanaavaraniya Karma = scriptural knowledge obscuring karma (9/31/9, 13) = Shrut-Jnana-Labdhi = the ability of scriptural knowledge (8/2/81) Shrut-Jnani = endowed with scriptural knowledge (8/2/26, 27); Shrut-kevalis including the scholars of ten Purvas (8/2/129, 139) Shrut-Pratyaneek = to defy, refute and slander scriptures (8/8/7) Shrut-Vyavahaar = behaviour according to the scriptures or texts other than Agams (8/8/8, 9) Shubh-Naam-Karman-ShariraPrayoga-Bandh = bondage related to noble destiny and species determining karmic body formation (8/9/107) Shubh-Naam-Karman-Sharira Prayoga-Naam-Karma = karma responsible for noble destiny and species determining karmic body formation (8/9/107) Shuddha Samvar = perfect blockage of inflow of karmas (9/31/7) 5555555555555555555555 vtttttv Y Y Y 5555555ttttttttttttttttttv 4 y 4

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59 445454545454545454 455 454 455 456 457 454545454545454545454545454 455 456 45 Shuddhadant (9/3-30/3) Sopakram Ayushya = terminable 4 Shuddhadant Dveep (9/3-30/2) life-span (9/34/8) Shukla Dhyan = pure ultimate Sparshanendriya-Labdhi meditation (9/33/76) attainment of ability of the sense organ of touch (8/2/78, 105) Shukla Leshya = white soul complexion (8/2/120; 9/31/15, 34) Sparsh-Parinaam transformation as touch (8/10/19, Shvasochchhvas = breath (8/9/50) 21) Siddha = perfected soul or Sringhatak (9/33/76) liberated soul (8/2/35, 44, 47, 50, 61, 66, 69, 70, 105, 139, 9/31/42; 9/32/59; Stanit Kumar (8/2/28, 53, 56; 9/33/16, 20, 43) 8/9/58) Siddha Jiva = liberated soul Stanit Kumar Bhavan-Vaasi (8/10/61) Dev-Karma-Ashivish = poisonous Siddha-Gati = genus of liberated by action among Stanit Kumar beings (8/2/40, 70; 9/33/23) abode dwelling divine beings (8/2/12, 13) Siddharth (9/33/3) Stanit Kumar Dev (9/32/4, 8, 48) Simhakarn (9/3-30/3) Sthaan = things (8/2/18) Simhamukh (9/3-30/3) Simundi = ginger (8/3/5) Sthananga Sutra (8/10/22) Sthavir = accomplished senior Sinduwar = a kind of flower (9/33/56) ascetic (8/5/1; 8/6/4, 5; 8/8/7) Sthavir Bhagavant = senior Singhaaa = mucus of the nose (9/33/40) ascetic disciple (8/7/3, 4) Sthavir-Pratyaneek = adversary Skandak Parivrajak (9/33/16) of sthavir (8/8/2) \ Skandak Tapas (9/33/2) Stree Vedak = feminine gender Skandh = thick branch (8/3/5); (8/2/124) aggregate (8/10/28) Stree-Parishaha = affliction Snusha = daughter-in-law (8/5/4) related to opposite sex (8/8/28, 34) Sochcha = accomplished due to Stree-Pashchaatkrit Jiva = a hearing the sermon (9/31/32, 36) being who was woman in the past 4 Sochcha Kevali = omniscient by but non-genderic now (8/8/13, 19, hearing the sermon (9/31/39, 43) 22) 45454545454545454545454545454 455 456 457 455 456 457 45454545454545454545454545454545454 455 456 457 459 ( 559 ) 41 41 41 456 457 455 456 457 456 457 458 455 456 457 451 41 41 45 45 45 44 45 46 44 45 46 45 44 4 4

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- 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan 55555555555 Strivedi Stupa = a memorial pillar or mound (8/9/17; 9/33/99) Sudarshana (9/33/22) Sukshma Jivas = minute living beings (8/2/48) Sukshma dormant being (8/9/50) feminine (9/31/23, 37) Sukshma Samparaya Chaaritra = conduct conforming to the level of residual subtle passions (8/10/18) = state of attainment Sukshma-Dvar minuteness (8/2/70) = Sukshmasamparaya-Labdhi of ability of the discipline prescribed for tenth Gunasthaan aimed at removing traces of attachment (8/2/75, 105) Suryaabh Dev (9/33/57) Sutra-Pratyaneek text (8/8/6, 7) Svadya Ahaar (8/6/1) Nigod = minute Sva-Paryaya (8/2/146) = = defier of the = savoury food Own modes Svayambhuraman (9/2/5) Swami Genus (8/8/22) Swastika = a specific graphic resembling the design mathematical sign of addition with a perpendicular line added to each of the four arms in clockwise direction (9/33/72) ( 560 ) Syandamanika = a palanquin as long as a man (8/9/19) (T) Taad = palm tree (8/3/2, 5) Taal a sect of followers of the Ajivak doctrine (8/5/9, 11) Taal-Pralamb = a sect of followers of the Ajivak doctrine (8/5/9, 11) Taati = partitions (8/6/13) Tadag = pond (8/9/17) Tadubhaya-Pratyaneek of both (8/8/6, 7) = fiery body Taijas fiery (8/6/29; 8/9/23) Taijas Sharira (8/9/95, 120, 127, 129) Taijas-Sharira-Bandh (8/9/96) Taijas-Sharira-Prayoga-Bandh bondage related to fiery body formation (8/9/24, 90, 92, 93, 94, 95, 113, 115, 117) = = Karma Taijas-Sharira-Prayoga-Naamkarma responsible for fiery body formation (8/9/92) Takkali Premna Interfolia (8/3/2, 5) 28) = defier Tamaal = an evergreen tree; Crateva nurvala Buch (8/3/2, 5) Tamah-Prabha Prithvi (9/32/17 Tamastama Prithvi (8/3/7) = Tapasvi ascetic (8/8/7) 555555555555555555555555555555 austerity observing

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456 457 455 456 457 458 452 456 457 455 456 457 455 456 457 455 54545454545454545454545454545454 456 44 445 Tapasvi-Pratyaneek = adversary Bandh = bondage related to gross to austerity observing ascetic (8/8/5) physical body formation of fiveTat-Gati = extended or exploratory sensed animals (8/9/31, 45) movement (8/7/25) Tiryanch-Yonik = animal (8/8/11, 17) Tatharupa Shraman = an ascetic conforming to the description in Tiryanch-Yonik-Ayushya Karman-Sharira-PrayogaAgams (8/6/1, 2, 3) Bandh = bondage related to animal Tattvarth Sutra (8/9/11) life-span determining karmic body formation (8/9/104) Tejaskayik (9/34/11, 14) Tiryanch-Yonik-Ayushya4 Tejaskayik Jiva (9/34/15) Karman-Sharira - PrayogaTejoleshya = fiery complexion of Naam-Karma = karma responsible $ soul (8/2/119; 9/31/15) for animal life-span determining karmic body formation (8/9/104) Tetali = Titali; Euphorbia Dracunculoides (8/3/2, 5) Tiryanch - Yonik - Karma Ashivish = poisonous by action Thilli = a coach driven by two among animals (8/2/7, 8) horses (8/9/19) Tiryanch-Yonik-PanchendriyaTinduk = Tendu; Gaub Persimon; Vaikriya-Sharira-PrayogaDiospyrosembryopteris (8/3/5) Bandh = bondage related to transmutable body formation of Tiryagyonik-Praveshanak = five-sensed animal (8/9/56, 73) entrance into animal genus Tiryanch-Yonik-Praveshanak = (9/32/14, 47) entrance into animal genus Tiryak-Lok = the middle world (9/32/30) (9/31/30, 43) Tivra = sharp (9/33/92) Tiryanch Gati = animal genuses Torana = ornamental entrance (8/2/37, 70) (8/9/17) Tiryanch-Bhavasth (8/2/70) Tras Jiva = mobile being (9/34/5) Tiryanch-Bhavasth Jivas = Traskaayik Jivas = mobile-bodied beings (8/2/46) existing animals (8/2/63) Trik = meeting point of three roads fi Tiryanch-Gatik Jivas (8/2/70) (8/9/17) Tiryanch - Panchendriya- Trinasparsh-Parishaha = hay or Audarik -Sharira-Prayoga- straw related affliction (8/8/27, 34) 55 455 456 457 455 456 457 455 55 55 55 55 55 55 55 55 55 55 55 5 5 4 $1455 456 457 455 (561) %%%%%%%%%%%$$$$$$$$ $ $Ya Ya Ya Ya Ya Ya Ya Ya Ya

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244 495 41 41 41 41 41 4 41 41 41 41 41 41 41 44 445 44 445 446 447 4441! # Trindriya Jivas = three-sensed Udaya = fruition (8/9/27, 32, 50, 53i living beings (8/2/30) 56, 85, 92, 98, 99, 100-111) Trindriya-Audarik-Sharira- Udbhasit = enlighten (8/8/39) Prayoga-Bandh = bondage related Udumbar = Gular; Ficus 41 to three-sensed gross physical body formation (8/9/25) glomerata (8/3/5; 8/5/10, 11) Trindriya-Taija s-Sharira Udvartan = die (9/32/13, 48) 5 Prayoga-Bandh = bondage related Udvidh = a sect of followers of the 4 to three-sensed fiery body formation Ajivak doctrine (8/5/9) (8/9/90) Udyotit = brighten (8/8/41) Trindriya-Tiryanch-Yonik Ugra (9/33/24, 72) Karma-Ashivish = poisonous by Ujjoventi = brighten (8/8/41) action among three-sensed animals (8/2/8) Ujjval = excruciating (9/33/92) Trishala Kshatriyani (9/33/15) Ulkamukh (9/3-30/3) Tuchchha = poor (9/33/110) Upaasak = male devotee (9/31/2) Upaasak Dashanga Sutra (8/5/11) (U) Upaasika = female devotec (9/31/2Ubhayalok-Pratyaneek = he who 9, 12, 13, 31, 32, 36, 44) indulges in despicable acts and spoils this and the next life (8/8/3, 7) Upabhogaantaraya Karma = extended enjoyment hindering Uchcha-Gotra Karman-Sharira karma (8/2/105) Prayoga-Bandh = bondage related Upabhoga-Labdhi = ability of to high caste determining karmic body formation (8/9/109) extended enjoyment (8/2/71, 76, 105) Uchcha-Gotra-Karman-Sharira Upadhyaya = teacher of the canon Prayoga-Naam-Karma = karma (8/8/7; 9/33/108, 111) responsible for high caste determining karmic body formation Upadhyaya-Pratyaneek (8/9/109) adversary of upadhyaya (8/8/2) Uchchaya-Bandh = accumulative Upapaad = birth (9/32/48) bondage (8/9/14, 16) Upapaat = birth (9/32/13) Udaya = a sect of followers of the Upapaat-Gati = movement Ajivak doctrine (8/5/9) involved in rebirth; the movement ( 562 ) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

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55 456 457 455 456 457 456 457 4554545454 $$$ $$5555555555555555555555 of soul when the bondage of body is Utkrisht Darshan-Araadhana = terninated (8/7/25) superlative practice of right Upashaant = tranquil (9/33/110) perception/faith (8/10/7, 9, 11, 18) Upashaant Moha = eleventh Utkrisht Jnana-Araadhana = Gunasthaan (8/8/22) superlative practice of right knowledge (8/10/7, 10-12, 18) Upasham = pacification (8/8/22) Utpal = a type of lotus (9/33/78) Upasham Shreni = path of progressive pacification of karmas Utsarpini (8/2/130) (8/8/22) Utsarpini Kaal = progressive cycle Upashantavedi = with pacified of time (9/33/101) gender-karma (8/8/22) Uttaradhyayan Sutra (8/6/4) Upashraya = ascetic-lodge (8/5/1, Uttarasanga = single piece scarf 3) (9/33/28) Upayoga = involvement (8/2/127, Uttariya = one-piece shawl 129) (9/33/12) Upayoga-Dvar (8/2/127) Uttar-Prakriti = auxiliary species Upshaant-Kashaayi = with (9/31/26) i subdued passions (9/31/38) Upshaant-Vedi = with subdued (V) gender (9/31/37) Vachan-Yogi = having vocal Urag Jaati-Ashivish = venomous association or activity of speech breed of snakes (8/2/2) (8/2/116; 9/31/17) Urdhva Lok = the upper world Vadh-Parishaha = punishment (8/8/46; 9/31/30, 43) related affliction (8/8/27, 34) si Ushna-Parishaha = affliction of Vaikriya (8/9/50) Y= heat (8/8/27, 31, 34) Vaikriya Sharira = transmutable 4 Utkrisht = maximum; superlative body (8/2/9, 10; 8/6/25; 8/9/40, 50, 52, (8/10/4, 9; 9/32/28, 33, 40, 45) 71, 120, 121, 123-125, 127, 129) Utkrisht Chaaritra-Araadhana Vaikriyakaran Labdhi = = Superlative practice of right attaining of special power of body conduct (8/10/8, 9, 12, 18) transmutation (8/9/82) 55 456 457 455 456 457 455 456 457 455 456 457 455 456 455 456 457 455 456 4545454545454 455 456 457 454 455 456 457 4 ( 563 ) 454 455 456 457 454 455 4 56 457 454 455 456 457 455 456 457 455 456 457 454 455 457 451 454545454

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5555555555555555555555555555555555@ Wan 5555555555555555555555 Wan Vaikriya-Sharira-Bandh (8/9/82) Vaikriya-Sharira-Prayoga= bondage related to body formation transmutable (8/9/24, 51, 53, 62, 66, 72, 82) Vaikriya-Sharira-PrayogaNaam-Karma = karma responsible for transmutable body formation (8/9/53) Vaimanik Dev Or Vaimanik = a class of divine beings; celestialvehicular gods (8/2/11, 34, 54; 8/5/12; 8/6/17, 19, 21, 24, 27, 29; 8/10/32, 35, 36, 39, 40, 60; 9/32/6, 13, 43-45, 48-52, 57) 5 Bandh Vaimanik Dev-Karma-Ashivish poisonous by action. among celestial vehicular divine beings (8/2/11, 15) = Vaimanik Dev-Praveshanak = entrance into the realm of celestialvehicular gods (9/32/42, 46) (9/3-30/3) Vaishaanik Vaishali (9/32/2; 9/33/3) Vajiya (9/32/2) Vajra Rishabh-Narach Samhanan = a specific type of constitution of human body where the joints are perfect and strongest (9/31/19) Vana Karma = trade connected with forest (8/5/11) Vanaspati-Kaal = infinite period (8/9/75, 76, 79, 80) Vanaspatikaaya (8/2/46) = plant-bodied (564) Vanaspatikaayik Vanaspatikaayik Jivas = plantbodied beings (8/2/29; 9/32/5, 9; 9/34/11, 14, 15, 22) Vanaspatikaayik-EkendriyaAudarik-Sharira-PrayogaBandh = bondage related to plantbodied one-sensed gross physical body formation (8/9/30) Vanavyantar Or Vanavyantar Dev interstitial gcd (8/2/11, 33; 8/5/12; 8/9/59; 9/32/11, 43-45, 48, 57) Vanavyantar Dev-KarmaAshivish = poisonous by action among interstitial divine beings (8/2/14) Or Vanavyantar Dev-Praveshanak = entrance into the realm of interstitial gods (9/32/42, 46) Vanijyagram (9/32/1) Vapi = (8/9/17) Varatra leather (8/9/13) Vardalika-Bhakt = food prepared for difficult times (9/33/43) Vardhamanak = a specific design of vessel (9/33/72) Varga tie-ropes (8/6/13) = 20) Varsha Varna-Parinaam transformation as colour (8/10/19, rectangular reservoir = monsoon (9/33/22) Varshadhar = mountain marking the border of an area (8/2/25; 9/330/2) 555555555555555555555555555555 T

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44 45 454 455 456 454 455 456 454 455 456 41 41 41 41 Varsh-Prithakatva = two to nine years (8/9/79-81) i Varunavar Dveep (9/2/5) 4 Varunod (9/2/5) Vasant = spring season (9/33/22) 4 Vat = Banyan tree; Ficus $i bengalensis (8/3/5) $ Vayu = air (8/2/18) Vayukaayik Or Vayukaayik Jivas (8/9/44, 69; 9/34/11, 14) Vay uk a a yik - Ekendriya - Vaikriya-Sharira-PrayogaBandh = bondage related to airbodied one-sensed transmutable physical body formation (8/9/52, 54, ki 63, 67, 75) Va y u k a a yik - EkendriyaVaikriya-Sharira-PrayogaNaam-Karma = karma responsible for transmutable body formation of one-sensed air-bodied being (8/9/54) 5 Veda = gender-karma (8/8/22) Veda Rahit = non-genderic beings (8/8/22) Veda-Dvar (8/2/127) Vedaniya = pain and pleasure causing (8/8/25) Vedaniya Karma = karma that produces sensation of pleasure and pain (8/8/27;8/10/41, 43, 45, 47-50, 45 58) Vedarahit = non-genderic (8/8/12, 18, 19) Vedas (8/2/24; 9/33/2) 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 411 Veena = a stringed musical instrument (9/33/75) Veshtim = made by wrapping (9/33/57) Vibhanga-Jnana = pervert knowledge (8/2/21, 25, 35, 70, 114, 135, 139, 143, 145, 146; 9/31/14, 25) Vibhang-Jnana Labdhi attainment of ability of pervert knowledge (8/2/73, 87, 105) Vibhang-Jnana Saakaar Upayoga = cognitive involvement related to vibhang-jnana (8/2/111) Vibhanga-Jnani = one having pervert knowledge (8/2/137, 139; 9/31/14, 25) Vibhang-Jnani = having pervert knowledge (8/2/26) Vichaar Bhumi = place of study (8/6/8) Vidyuddant (9/3-30/3) Vidyunmukh (9/3-30/3) Vigraha Gati = state of movement (8/2/70); pre-birth movement (8/2/127); oblique movement (8/9/128) Vihaar Bhumi = place of excretion (8/6/8) Vihaayo-Gati = aerial movement or movement in space (8/7/25) Vijaya-Vaijayanti = flag of victory (9/33/72) 454 455 456 455 456 457 454 455 456 457 454 455 456 457 454 455 456 45 455 45454545454545454545454545454545454 ( 565 ) 54545454545454 455 456 457 455 456 457 454 455 41 41 41 41 41 414 445 446 44 44

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2 55 5 5 5 555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 55555 5 55 55952 Wan Wan Wan Wan 47 457 555555555555551 457 457 Vikalendriya or Vikalendriya 1475 57 Jiva two to four sensed being (8/2/70, 105) Vikatapaati (9/31/30) Vimatra = (8/9/9) unequal intensity Vipaak = consequence of karmas (9/32/57) Viryantaraya Karma = potency hindering karma (8/2/105; 8/9/50; Wan 9/31/4) trading of drugs Vipul intense (9/33/92) Vipul-Mati = elaborate (8/2/131) Viraadhak = faltering in conduct (8/6/7-11) Viraadhana = faltering practice (8/10/2) = Viras = Viraman-Vrats = five minor vows (8/5/2, 4) foul (9/33/92, 110) Virat observe detachment (8/7/9) Virya-Labdhi = ability of potency (8/2/71, 77, 97, 105) Vish Vanijya a mountain = and toxins (8/5/11) 5 acquired Vishaya Visheshavashyak (9/33/97) Vishudhyamaan ascent (8/2/105) = scope (8/2/128-135) Visrasa Bandh = Bhashya = in state of bondage naturally spontaneously (8/9/1, 2, 11) or (566) Vitaraag = without attachment (8/8/33) Vivikta = Vrishabh (8/2/25) solitary (9/33/110, 111) Vrishchik Jaati-Ashivish venomous breed of scorpions (8/2/2) Vritta Vaitadhya mountains (9/31/30) (Y) = Vyaghramukh (9/3-30/3) Vyanjanavagraha = acquisition of attributes (8/2/23) Vyavahaar = ascetic-behaviour (8/8/8) Yajurveda (9/33/2) Yaksha (9/33/24) L Y Y Y a class of y = Yaachana-Parishaha = affliction related to alms seeking (8/8/28, 34) Yaan vehicle (8/9/19) Yantrapidan Karma mechanical crushing industry including oil press (8/5/11) Yatanavaraniya I L L endeavour obscuring karma; here it is potency hindering karma related to conduct (9/31/6, 13) Yathakhyat Chaaritra = conduct conforming to perfect purity (8/10/18); the ultimate discipline of detachment related to beings at eleventh and higher Gunasthaans (8/8/22) ---96 5 55 5 5 5 5 5 5 5 5 5 5 5 5 F S S T Wan =5 Karma = Wan 45 45 255555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 555 5555552 Wan

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Si Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$ $ Yathakhyata-Chaaritra-Labdhi = attainment of ability of the ultimate discipline of detachment related to beings at eleventh and higher Gunasthaans (8/2/75, 105) Yathakhyat-Chaaritra-Labdhi i Jivas = living beings having attained ability of the ultimate discipline of detachment related to beings at eleventh and higher Gunasthaans (8/2/75, 105) Yavatkathit = lifelong (8/2/105) $ $$ $$$Bu Bu Bu Yoga = association; activity; means; methods (8/5/5, 6; 8/7/4, 11, 16-21; 8/8/22, 8/9/27,50; 9/31/36); serving the ailing (8/7/19, 24) Yoga-Dvar (8/2/127) Yogi (8/6/3) Yugalia = twins - one male and one female (973-30/3) Yugyavahan = a palanquin with two cubit long seat (8/9/19) Si F55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting FF55555 5555555$$$$$$$$$$FFFFFFFFFFFFFFFFF55555555555FFFF (567) Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya $$$$$$$$

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Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting = pariziSTa-2 3555555 AgamoM kA anadhyAyakAla (sva. AcAryapravara zrI AtmArAma jI mahArAja dvArA sampAdita nandI sUtra se uddhRta) 3555555555555555555555555554))))))))))) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| anadhyAyakAla meM svAdhyAya varjita hai| ___ manusmRti Adi smRtiyoM meM bhI anadhyAyakAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ke anadhyAyoM kA ullekha karate haiN| isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai| jainAgama bhI OM 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, Wan cAra mahApratipadA kI pUrNimA aura cAra sndhyaa| isa prakAra battIsa anadhyAyakAla mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana haiAkAza sambandhI dasa anadhyAya 1. ulkApAta-tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra-svAdhyAya nahIM karanA caahie| 2. digdAha-jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM Aga-sI lagI hai, taba bhI svAdhyAya nahIM karanA caahie| 3. garjita-bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kre| 4. vidyut-bijalI camakane para eka prahara paryanta svAdhyAya na kre| kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyut / OM 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 vh| yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dIkhatA rahe taba taka svAdhyAya nahIM karanA caahie| 8. dhUmikA-kRSNa-kArtika se lekara mAgha mAsa taka kA samaya meghoM kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jalarUpa dhuMdha par3atI hai| vaha dhUmikA-kRSNa kahalAtI hai| jaba taka vaha dhuMdha par3atI rahe, taba taka / svAdhyAya nahIM karanA caahie| 9. mihikAzveta-zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI : rahe. taba taka asvAdhyAyakAla hai| nAnAnAnAmA pariziSTa (568) Appendix ) )))))))) ))) ) )) ))) ) )

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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 ka 10. raja-udghAta-vAyu ke kAraNa AkAza meM cAroM ora dhUla chA jAtI hai| jaba taka yaha dhUla phailI rahatI hai. svAdhyAya nahIM karanA caahie| audArika zarIra sambandhI dasa anadhyAya 11-13. haDDI, mA~sa aura rudhira-paMcendriya, tiryaMca kI haDDI, mA~sa aura rudhira yadi sAmane dikhAI deM, to OM jaba taka vahA~ se yaha vastue~ uThAI na jAe~, taba taka asvAdhyAya hai| vRttikAra AsapAsa ke 60 hAtha taka ina 9 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 hai inakA asvAdhyAya sau hAtha taka tathA eka dina-rAta kA hotA hai| strI ke mAsika dharma kA asvAdhyAya tIna dina Wan 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| Wan 15. zmazAna-zmazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candragrahaNa-candragrahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta svAdhyAya ma nahIM karanA caahie| ma 17. sUryagrahaNa-sUryagrahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAyakAla mAnA hai gayA hai| ma 18. patana-kisI bar3e mAnya rAjA athavA rASTra-puruSa kA nidhana hone para jaba taka usakA dAha-saMskAra na / Wan ho, taba taka svAdhyAya nahIM karanA cAhie athavA jaba taka dUsarA adhikArI sattArUr3ha na ho, taba taka zanaiH zanaiH svAdhyAya karanA caahie| ma 19. rAjavyudgraha-samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka aura Wan 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| ma 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 caahie| isa prakAra asvAdhyAyakAla TAlakara dina-rAtri meM cAra kAla kA svAdhyAya karanA caahie| CATIO pariziSTa __ (569) Appendix FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting 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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24444444444444444444444444444444444444 Appendix-2 INAPPROPRIATE TIME FOR STUDY OF AGAMS (Quoted from Nandi Sutra edited by Late Acharya Pravar Shri Atmaram ji M.) Scriptures should be studied only at the appropriate time as prescribed in the Agams. Study of scriptures at a time inappropriate for studies' (anadhyaya kaal) is prohibited. Detailed description of anadhyaya kaal (time inappropriate for studies) is also included in Smritis (the corpus of Sanatan Dharmashastra) like Manusmriti. Vedic people also mention about the anadhyaya kaal (time inappropriate for studies) of the Vedas. This rule is applicable to other Aryan holy books. As Jain Agams are sermons of the Omniscient, ensconced by the devas, and phonetically composed, discussion about the anadhyaya kaal (time 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 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). pariziSTa (570) Appendix Yin Wei Ya Ya Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya !

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4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 456 455 456 457 4554 455 456 457 454 455 456 457 455 456 457 454 455 45 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 Mihikashuet. As long as this exists such studies are prohibited. 10. Raj-udghat-High speed wind causes dust storm. This is called Raj. udghat. 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 sh 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 15 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. 55 55 55 456 457 455 5 55 55 55 55 55 5 54 455 456 455 456 455 456 457 4554 55 pariziSTa 0445 450 455 456 457 454 455 4 455 456 (571 ) 457 458 459 Appendix 456 457 4554 4 9 4 1 455

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Wan 45 555555555555555555555555555555555555 Wan 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. 9696969696! 20. Audarik Sharira-In case a five sensed animal dies or is killed in an upashraya (place of stay for ascetics) such studies are prohibited as long as the dead body is not removed. This prohibition also applies if a dead body is lying within 100 yards of the place of stay. 21-28. Four Mahotsavas and four Mahapratipada-Ashadh, Ashvin, Kartik and Chaitra purnimas (the full moon days of these four months) are called great festival days. The days after these festival days are called Mahapratipada. On all these days such studies are prohibited. 29-32. Sandhya-During the twenty four minutes preceding and following the four junctions of parts of the day, viz. morning, noon, evening and midnight such studies are prohibited. Studies of scriptures or other holy books should be done avoiding all these anadhyaya kaal (time inappropriate for studies). pariziSTa ! Appendix Y Y 9 Y y y (572) itt******************************ttiti& ttt 4

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55555555phra phra Wan cu ****mimimimimimimimimimitt****tmimimimitt********* vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha ( jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke sAtha / zAstra ke bhAvoM ko udghATita karane vAle bahuraMge citroM sahita) 1. sacitra uttarAdhyayana sUtra mUlya 500/ bhagavAna mahAvIra kI antima vANI / Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa aMgoM kA sArapUrNa varNana / eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sadbodha | 2. sacitra dazavaikAlika sUtra mUlya 500/jaina zramaNa kI ahiMsA va yatanAyukta AcAra saMhitA / jIvana meM pada-pada para kAma Ane vAle vivekayukta, saMyata vyavahAra, bhojana, bhASA, vinaya Adi kI mArgadarzaka sUcanAe~ / AcAra vidhi ko raMgIna citroM ke mAdhyama se AkarSaka aura subodha banAyA gayA hai| 3. sacitra nandI sUtra matijJAna - zrutajJAna Adi pA~coM jJAnoM kA vividha udAharaNoM sahita vistRta varNana / 4. sacitra anuyogadvAra sUtra (bhAga 1, 2) mUlya 1,200/ 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| 6. sacitra sthAnAMga sUtra (bhAga 1, 2) mUlya 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| pariziSTa mUlya 600/ 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 Wan 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 yukta / 7. sacitra jJAtAdharmakathA sUtra (bhAga 1, 2) mUlya 1,000/ bhagavAna mahAvIra dvArA pravacanoM meM prayukta dharmakathAe~, udbodhaka, rUpaka, dRSTAnta Adi jinake mAdhyama tattvajJAna sahaja hI grAhya ho gayA hai| vividha rocaka raMgIna citroM se yukta / do bhAgoM meM sampUrNa Agama / (573) Wan Appendix Wan Wan 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 55 5 5 5 5 5 5 50 phra

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$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFLe Le Ri Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya $$$$$$$$$$$ 8. sacitra upAsakadazA evaM anuttaraupapAtikadazA sUtra mUlya 600/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| 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 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 muMha bolatA varNana hai| bhAvapUrNa rocaka kalApUrNa citroM ke saath| 10. sacitra antakRddazA sUtra mUlya 500/AThaveM aMga antakRddazA sUtra meM mokSagAmI 90 mahAna 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 ambar3a parivrAjaka Adi aneka parivrAjakoM kI tapaHsAdhanA kA varNana bhI hai| 12. sacitra rAyapaseNiya sUtra mUlya 600/yaha dvitIya upAMga hai| dharmadveSI pradezI rAjA ko dharmabodha dekara dhArmika banAne vAle jJAnI AcArya kezIkumAra zramaNa ke sAtha AtmA, paraloka, punarjanma Adi viSayoM para huI adhyAtma-carcA pratyeka jijJAsa ke lie paThanIya jJAnavarddhaka hai| AtmA aura zarIra kI bhinnatA samajhAne vAle udAharaNoM ke citra bhI bodhaprada haiN| 13. sacitra kalpa sUtra mUlya 600/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 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| yaha aMgrejI anuvAda tathA 15 raMgIna citroM sahita hai| pariziSTa (574) Appendix 8) )))) )) ) ) )) )) )) )))) ))) ))) ) )) )) ))) )

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Wan 555555555555555555555555555555555555555555555 Wan 15. sacitra bhagavatI sUtra (bhAga 1, 2, 3) mUlya 1800/paMcama aMga vyAkhyAprajJapti sUtra 'bhagavatI' ke nAma se adhika prasiddha hai| isameM jIva, dravya, pudgala, paramANa, 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 Wan pUrNa hone kI sambhAvanA hai| prathama bhAga 1 se 4 zataka taka tathA 15 raMgIna citroM sahita prakAzita hai| dvitIya bhAga meM 5 se 7 zataka sampUrNa tathA 8veM zataka kA prathama uddezaka liyA gayA hai| isa bhAga meM 15 raMgIna citra liye gaye haiN| tRtIya bhAga meM AThaveM zataka ke dvitIya uddezaka se naveM zataka taka sampUrNa liyA phra gayA hai| sAtha hI yaha viSaya ko spaSTa karane vAle 22 raMgIna bhAva pUrNa citroM se yukta hai| sacitra jambUdvIpa prajJapti sUtra mUlya 600/yaha chaThA upAMga hai| isa sUtra kA mukhya viSaya jambUdvIpa kA vistRta varNana haiN| jambUdvIpa meM Aye mAnava kSetra, parvata, nadiyA~, mahAvideha kSetra, meru parvata tathA meru parvata kI pradakSiNA karate sUrya-candra Adi graha nakSatra, avasarpiNI, utsarpiNI Adi ke vistRta varNana ke sAtha hI caudaha kulakara, prathama tIrthaMkara bhagavAna // RSabhadeva kA caritra, samrATa bharata cakravartI kI SaTkhaNDa vijaya Adi aneka viSayoM kA varNana bhI isa fa sUtra meM AtA hai| isameM diye raMgIna citra jambUdvIpa kI bhaugolika sthiti, sUrya-candra Adi grahoM kI gati : samajhane meM kAphI upayogI siddha hoNge| yaha sUtra jaina, bhUgola, khagola aura itihAsa kA jJAnakoSa hai| 17. sacitra praznavyAkaraNa sUtra mUlya 600/praznavyAkaraNa arthAt praznoM kA vyAkaraNa, samAdhAna, uttr| mAnava mana meM sadA se yaha prazna uThatA rahA hai ki rAga-dveSa janita ve kauna se bhayaMkara vikAra haiM jo AtmA ko malina karake durgati meM le jAte haiM aura inase kaise bacA jAe? ina praznoM ke samAdhAna svarUpa praznavyAkaraNa sUtra meM inakA vistRta varNana kiyA gayA hai| inheM Agama kI bhASA meM Azrava kahate haiN| ye Azrava haiM-hiMsA, asatya, caurya, abrahmacarya aura prigrh| ina AzravoM kA svarUpa aura unase hone vAle duHkhoM ko isa sUtra meM bhalIbhA~ti samajhAyA gayA hai| sAtha hI ina pA~ca AzravarUpI zatruoM se bacane hetu ahiMsA, satya, asteya, brahmacarya evaM aparigraha-yaha ja pA~ca saMvara batAye gaye haiN| sarvara se bhAvita AtmA, rAga-dveSa janita vikAroM se dUra rahatI hai| AzravasaMvara varNana meM hI samagra jina pravacana kA sAra A jAtA hai| isa prakAra 23 jildoM meM 24 Agama tathA kalpa sUtra prakAzita ho cuke haiN| prAkRta athavA hindI kA 5 sAdhAraNa jJAna rakhane vAle vyakti bhI aMgrejI mAdhyama se jainazAstroM kA bhAva, usa samaya kI AcAra-vicAra praNAlI Adi ko acchI prakAra se samajha sakate haiN| aMgrejI zabda koSa bhI diyA gayA hai| pustakAlayoM, jJAna-bhaNDAroM tathA saMta-satiyoM, svAdhyAyiyoM ke lie vizeSa rUpa se saMgraha karane yogya hai| isa AgamamAlA ke prakAzana meM parama zraddheya uttara bhAratIya pravartaka 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 suraanaa| aMgrejI anuvAdakartA haiM zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jain| %%: %% pariziSTa Sui Nan %% (575) Appendix

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45 446 444 445 444 445 446 447 44 45 46 45 44 45 46 44 45 46 45 46! IN THE HISTORY OF JAIN LITERATURE BEGINNING OF A NEW ERA OF KNOWLEDGE FOR THE FIRST TIME IN THE WORLD (Jain Agams published with free flowing translation in Hind and English. Also included are multicoloured illustrations vividly exemplifying various themes contained in scriptures) 4545455 456 455 456 457 454 455 456 457 454 455 456 457 454545454540 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. Ilustrated 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. 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 55 554545 3. Illustrated Nandi Sutra Price Rs. 600/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. 1,200/ 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. 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 multi-coloured illustrations on a variety of historical and cultural themes. pariziSTa (576) Appendix 24414141414141414141414141414141414 415 416 41 46 45 46 45 46 47 46 45 46 $1$i $11

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$1454 455 456 45 46 47 46 45 44 45 46 45 554 455 456 457 455456454545454545 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. 45454545455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 455 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. 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 (577) Appendix $$$ $145 146 147 454 455 456 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4

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455 456 457 455 456 457 455 454 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456 457 455 454 455 456 451 4545454545454545 11. Illustrated Aupapatik Sutra Price Rs. 600/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 Price Rs. 600/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. 45454545454545454545454545454545455 457 455 456 457 455 456 455 456 457 455 456 455 456 455 456 457 455 456 457 455 3. Illustrated Kalpa Sutra Price Rs. 600/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. 4. Illustrated Chheda Sutra 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 ascetics - Dashashrut-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. 15. Illustrated Bhagavati Sutra (Parts 1, 2 & 3) Price Rs. 1800/ Vyakhyaprajnapti, the fifth Anga, is popularly known as Bhagavati. It 41 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 volumes. The first volume contains one to four Shataks and 15 45 illustrations. The second volume contains five to seven Shataks complete | pariziSTa (578) Appendix

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Xi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si and first Uddeshak of the eighth Shatak. As usual 15 colourful illustrations have also been included. The third volume contains second Uddeshak of the eighth Shatak and complete ninth Shatak. 22 colourful illustrations have also been included. These will make the complex topics simple and easy to understand. This is probably for the first time that an English translation of this Agam is being published. 457 455 456 457 455 456 457 450 56 457 455 456 16. Illustrated Jambudveep Prajnapti Sutra Price 600/This is the sixth Upanga. The central theme of this Sutra is detailed description of Jambudveep. The list of topics discussed in this include 41 inhabited areas of Jambudveep continent, mountains, rivers, Mahavideh area, Meru mountain, the sun, the moon, planets, and constellations moving around the Meru; regressive and progressive cycles of time; people like the fourteen Kulakars, the first Tirthankar Bhagavan Risabhadeva; and incidents like the conquest of the six divisions of the Bharat area. The colourful illustrations included in this volume will be helpful in understanding the geographical conditions of Jambudveep as well as the movement of the sun, the moon and planets. The readers will find the beautiful multicoloured illustrations of incidents from Bhagavan Risabhadeva's life very lively. This Sutra is a compendium of Jain geography, cosmology and history. 456 457 455 4 F1 955 455 Illustrated Prashnavyakaran Sutra Price 600/Prashnavyakaran means the grammer of questions, solutions and answers. Human mind is always faced with the question that what are those terrible perversions caused by attachment and aversion that tarnish the soul and push it to a tormenting rebirth, and how to avoid them? In order to answer these questions Prashnavyakaran Sutra starts by giving detailed description of these perversions. In Agamic terms they are called Aashravas. They are - violence, falsity, stealing, non-celibacy and covetousness. This Sutra vividly explains the definitions of these Aashravas and the miseries caused by them. In order to protect oneself from these five Aashravas, the tormenters of mind, five Samvars have been defined. They are - Ahimsa, truth, nonstealing, celibacy and non-covetousness. A soul energized by Samvar remains free of the perversions caused by attachment and aversion. The descriptions of Aashrava and Samvar encapsulate the gist of the whole sermon of the Jina. pariziSTa (579) Appendir 2444444444444444444454 455 456 457 45$$$$$$$

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4 55 456 455 456 457 455 456 45 451551 451 451 451 455 456 457 ".1455 456 457 455 456 457 4 Till date 24 Agams (including three parts of Bhagavati) and Kalpa Sutra have been published in 23 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 meaning in English. Due to its demand by libraries, Jnana Bhandars, ascetics and lay readers this unique series may soon go out of print. The publication of this Agam series has been inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. Its editor is his able disciple Uttar Bharatiya Pravartak Shri Amar Muni ji Maharaj. His team includes renowned scholar Shri Shrichand Surana as associate editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, as English translators. 456 457 455 456 457 455 456 45515 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 4545454545 . .- .- .- .- I- - 455 455 456 455 456 457 LEICIPIPIRI- pariziSTa (580) Appendix 55 55 55 55 55 55 95 95 95 41 41 41 41 41 45 45 455 456 455 456 457 455 456 457 451 454545454545455 456 457 458

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tathArUya rAjAkalilo mA AhArahAna kA phala kathAjasAkolIkA AkAra werSROTIGER LSOO puruSo kasa bahula nirjarA alpa pApa ninthi kI ArAdhakatA kevAvarakara ohA ke nIce cATI mare meM AlocanA ke lie kA ke pAsa jAte-rAsta meM Akabhika mRty| bhAva se zuddhatA ke kAraNa ArAvaka pina jvara se pIr3ita jamAli aNagAra mere lie saMstAraka bichA do| vidhaga jJAna se aDhAI dvIpa dekhatA tApamaH napAemAvase vibhaMga jJAna kI prApti yahI dharma satya hai| kavale jAnakI gArikha jamAlidvArA sarvajatAkA tIrthakara maiM kevalI kavalA vibhagavAna avadhidvArA pariNata Varwjainelibrary.org

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prarUpaNA jamAli ne thArA ge aura bnaa| Maio sacitra zrI bha ga tI sU bhAga 3 pravarttaka zrI amara muni pravarttaka zrI amara muni jI ma. prastuta sUtra ke sampAdaka zrI amara muni jI ma. 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 sudi 5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrAT zrI AtmArAma jI mahArAja kI caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnuziSya bhaNDArI zrI padmacandra jI mahArAja ko isa ratna ko tarAzane/sa~vArane kA dAyitva sauNpaa| gurudeva zrI bhaNDArI jI mahArAja ne amara ko sacamuca amaratA ke patha para bar3hA diyaa| 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 Ji M. The editor-in-chief of this Sutra, Pravartak Shri Amar Muni Ji M. is a brilliant ascetic affliated with Shri Vardhaman Sthanakvasi 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 granddisciple, Bhandari Shri Padmachandra Ji M. with the responsibility of cutting and polishing this raw gem. Gurudev Shri Bhandari Ji M. indeed, put Amar (immortal) on the path of immortality. He studied Sanskrit, Prakrit, Agams, Grammar and Literature to gain fame in the Jain society as an eloquent orator, an effective religions preacher and a scholar and interpreter of Jain Agam literature. He has written nice and detailed commentaries of Bhagavati Sutra (in four

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sacitra Agama sAhitya sacitra dazavaikAlika sUtra laakt tyaag mkavitaraarate anuyogadvAra sUtra, | anuyogadAra sUca SRI NANDI SUTRA zrI amara zani saciva bhImarasata garAdhyayana yanama 2 Anuyog dyar Sutra ILLUSTRATED DASAVAIKAUKASUTRA SHRI AMAR MUNI Anuyag-dlyarsutra Shri Amar Muni saMpAdaka zrI jAgara mani Shui AmarMuni AcArAMgasUtra ACHARANGA SUTRAD prayakara muma sAkA sthAnAMgasUtra SYNANANGA SUTRA sacitra BITELES Illustrateur PAISHRAWAN AvArAMga sUtra Acharnga Sutra (2) SINANANGA SUTRA SRI AMAR MINI ASHOEN AmAhavA antiA zrIyA aAropaNAtikA guNa SHEETAMBURVEEP PLINARY SUTRA RpdanctuRSES LAarmarathilitila filadiADIT sati aupapAtika sajana LE AUPAPATIK SUTO saciA samAviyA sUtrA jJAtAdhamakathAvastra Jnata Dharma Kathanga Sutra jJAtAdharmakathAGka sUtra Jnata Dharma Kathanga Sutra BHARATRAITH Ral-Pasensya Sutra ka ALLANNI savitratAlikA nirayAvalikA vipAka sUtra zrIda G and bhagavatIsatra zrIbhagavatI sUtra SHRI SHAGWATI SUTRA SHRI BHAGWATI SUTRA prazvavyAkaraNa sudha PRASMATAMARAN SUTRA zrI para KAIPASUTAR Shri Chad NIRAYAVALIKA VIPAAK SUTRA PUBLISHER & DISTRIBUTORS Publisher : Padam Prakashan Padma Dham, Narela Mandi, Delhi - 110 040 email : padamprakashan@gmail.com Distributors Shree Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra - 282 002 Phone : 0562-2851165, M-09319203291 email : sansuman21@rediffmail.com