Agam 10 Ang 10 Prashna Vyakaran Sutra Sthanakvasi

Author(s): Amarmuni, Varunmuni, Sanjay Surana
Publisher: Padma Prakashan
Catalog link: https://jainqq.org/explore/002907/1

Page #1
mokSa devagati zubha manuSya bhava pA~ca saMvaradvAra sevanAkA suphala vivaka saMyama jinavANI satya acaurya ahiMsA brahmacarya aparigraha tilA praznavyAkaraNasUtra pravartaka zrI amara muni Jostried PRASHNAVYAKARAN SUTRA Pravartak Shri Amar Muni AtmA paMcamahAbhUta se utpanna huI hai adattAdAna hiMsA mRSAvAda abrahmacarya Miluru pA~ca Azrava sevana kA kuphala azubha pazu vanaspati azubha (manuSyabhava narakagati Use Only

Page #2
praznavyAkaraNa sUtra praznavyAkaraNa arthAt praznoM kA vyAkaraNa samAdhAna, uttr| mAnava mana meM sadA se yaha prazna uThatA rahA ki rAga-dveSa janita ve kauna-se bhayaMkara vikAra jo AtmA ko malina karake durgati meM le jAte haiM au inase kaise bacA jAe? ina praznoM ke samAdhA svarUpa praznavyAkaraNa sUtra meM mana ke ina vikAroM va vistRta varNana kiyA gayA hai| inheM Agama kI bhASA Azrava kahate haiN| ye Azrava haiM-hiMsA, asatya caurya, abrahmacarya aura prigrh| ina AzravoM va svarUpa aura unase hone vAle du:khoM ko isa sUtra bhalIbhA~ti samajhAyA gayA hai| ___sAtha hI ina pA~ca AzravarUpI zatruoM bacane hetu ahiMsA, satya, asteya, brahmacarya e aparigraha-yaha pA~ca saMvara batAye gaye haiN| sarvara bhAvita AtmA, rAga-dveSa janita vikAroM se dUra rahata bhagavan ! praznavyAkaraNa sUtra kA pratipAdya viSaya kyA hai? aura yaha kisake lie upayogI hai? Azrava-saMvara varNana meM hI samagra jina pravaca kA sAra A jAtA hai| praznavyAkaraNa sUtra meM Azrava aura saMvara va vizeSa vivecana prastuta kiyA gayA hai| sudharmA svAmI jambUsvAmI PRASHNAVYAKARAN SUTRA Prashnavyakaran means the gramma of questions, solution and answer. Human mind is always faced with th question that what are those terribl perversions caused by attachment an aversion that tarnish the soul and push it to tormenting rebirth, and how to avoid them In order to answer these question Prashnavyakaran Sutra starts by givin detailed description of these perversions. I Agamic terms they are called Aashravas They are - violence, falsity, stealing non-celibacy and covetousness. Thi Sutra vividly explains the definitions o these Aashravas and the miseries caused b them. In order to protect oneself from thes five Aashravas, the tormenters of mind, fiv Samvars have been defined. They are - Ahimsa, truth, non-stealing, celibac and non-covetousness. A soul energize by Samvar remains free of the perversion caused by attachment and aversion. The descriptions of Aashrava an Samvar encapsulate the gist of the whol sermon of the Jina. Prashnavyakaran Sutra has a vivid an lucid elaboration of Aashrava and Samvar. he vatsa! praznavyAkaraNa sUtra meM hiMsA Adi pA~ca AsravoM aura ahiMsA Adi pA~ca saMvaroM kA vistRta varNana hai, isake adhyayana se sAdhaka apane jIvana kA yathArtha lakSya bodha-prApta kara sakatA hai| vAstava meM yaha Atmahita meM atyanta upayogI hai| For Private & Personal use only www.aimelibrary.org

Page #3
B citra U961C1CRUITM pravartaka zrI amara muni k (SE PRASHNAVYAKARAN SUTRA Pravartak Shri Amar Muni

Page #4

Page #5
55555555555555555555555555555555555 paMcama gaNadhara bhagavat sudharmA svAmI praNIta dasavA~ aMga sacitra praznavyAkaraNa sUtra | mUla pATha, hindI-aMgrejI bhAvAnuvAda, vivecana tathA raMgIna citroM sahita ) 0 pradhAna smpaadk| jainadharma divAkara uttara bhAratIya pravartaka zrI amaramunijI 0 saha-sampAdaka zrI varUNa muni "amara ziSya" zrI saMjaya surAnA aMgrejI anuvAdaka / zrI rAjakumAra jaina prakAzaka padma prakAzana, padma dhAma, narelA maNDI, dillI-40 iFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #6
phaphaphaphaphaphapha phra phra rASTrasaMta uttara bhAratIya pravarttaka anaMta upakArI gurudeva bhaNDArI zrI padmacandra jI ma. sA. kI AThavIM puNyatithi ke pAvana avasara para prakAzita sacitra Agama mAlA kA bAvIsavA~ puSpa sacitra praznavyAkaraNa sUtra pradhAna sampAdaka : - saha-sampAdaka : jainadharma divAkara u. bhA. pravarttaka zrI amara muni jI - aMgrejI anuvAdaka : zrI rAjakumAra jaina zrI varUNa muni "amara ziSya" zrI saMjaya surAnA prathama AvRti : citrakAra : mUlya : vI. ni. saM. 2534, vi. saM. 2064, caitra IsvI san 2008, maI prakAzaka : DaoN. triloka zarmA mudraka : padma prakAzana padma dhAma, narelA maNDI, dillI- 110040 saMjaya surAnA zrI divAkara prakAzana A-7, avAgar3ha hAusa, ema. jI. roDa, AgarA - 282002 phona : 0562 - 2851165, mo. : 9319203291 chaha sau rupayA mAtra (600 /- rupaye) (c) sarvAdhikAra : padma prakAzana, dillI E-mail: padamprakashan@gmail.com 5 Wan phra Wan

Page #7
555555555555555 The Tenth Anga Written by FIFTH GANADHAR BHAGAVAT SUDHARMA SWAMI ILLUSTRATED PRASNAVYAKARAN SUTRA Original Text with Hindi and English Translations, Elaboration and Multicoloured Illustrations EDITOR-IN-CHIEF O Jain Dharma Diwakar Uttar Bharatiya Pravartak Shri Amar Muni ji CO-EDITOR Shri Varun Muni "Amar Shishya" Shri Sanjay Surana ENGLISH TRANSLATOR O Shri Rajkumar Jain PUBLISHERS PADAM PRAKASHAN, PADAM DHAM, NARELA MANDI, DELHI-40 65555555555

Page #8
2454545454545414141414141414141414141414141414141414141454141414 4 4 4 Published in the Eighth pious memory of Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padam Chandra Ji M.S. 457 455 456 455 456 457 455 456 457 458 459 THE TWENTY-SECOND NUMBER OF THE ILLUSTRATED AGAM SERIES 455 4 4 4 O ILLUSTRATED PRASHNAVYAKARAN SUTRA Editor-in-Chief Jain Dharma Diwakar - Uttar Bharatiya Pravartak Shri Amar Muniji 4 4 4 4 0 4 4 Co-Editor Shri Varun Muni"Amar Shishya" Shri Sanjay Surana 4 4 457 455 456 455 456 45454545454545454545454 4 0 English Translator Shri Rajkumar Jain 0 First Edition Chaitra, 2064 V. May, 2008 A.D. o Mustrations Dr. Trilok Sharma O Publishers Padam Prakashan Padam Dham, Narela Mandi, Delhi-110040 4 54 455 456 O 455 4 4 4 4 4 4 455 456 455 456 457 454 455 456 4 4 4 4 4 4 4 4 Printer 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/-) 458 455 456 457 451 454 0 (c) Copyright : Padam Prakashan, Delhi E-mail: padamprakashan@gmail.com 455 456 457 4 0 4 414141414141414141414141414141414141414141414141414141414150

Page #9
samarpaNa 4 jaya guru hema pradhAna sampAdaka 'samrAT 3 pravarttaka ' zrI pU. jaya guru Atma jainAgama ratnAkara AcArya samrAT zrI AtmArAma jI ma. sA. saMskRta-prAkRta vizArada saralamanA paM. zrI hemacandra jI ma. evaM rASTra santa u. bhA. pravarttaka bhaNDArI zrI padmacandra jI ma. sA. ArAdhyatraya ke puNya smaraNa meM sazraddha sAdara samarpita amara muni jI ma. jaya guru padma saha sampAdaka yuvA manISI zrI varuNa muni jI ma. 'amara ziSya'

Page #10
zrutasevAmasihayogIgurubhakta zrImAn vijayakumAra jI- candrakAMtA jaina (amara ziSya zrI varUNa muni jI ma. ke janmadAtA mAtA-pitA) lA. premacandra jI-jagamati devI jaina (muni zrI ke dIkSA pradAtA dAdA-dAdI) zrI sunIla kumAra - mamatA jaina (muni zrI ke dharma mAtA-pitA) zrI bajaraMgadAsa jI - camelIdevI jaina rAyakoTa zrI hIrAlAla-USA jaina (sampAdaka- amara bodha), mohAlI

Page #11
Agama prakAzana ke AdhArastaMbha zrI satyapAla jI-rUkkamaNI agravAla kurukSetra zrI sudarzana jI- mohitA agravAla kurukSetra zrI vijayakumAra jI- AzArAnI jaina ludhiyAnA (paMjAba) zrI dharmavIra jI-dhaneSakAMtA jaina ludhiyAnA zrI mahendra jI- cAMdarAnI jaina orrivatesterdhan ludhiyAnA

Page #12
zruta sevA meM samarpita gurubhakta zrI pRthvIcaMdajI - zAMtidevI jaina padmapura (rAjasthAna) zrI jJAtanaMdana jI - aMgUrI devI jaina rohiNI, dillI DaoN. zrI maujIrAma jI jaina, zrImatI puSpA jaina sainika phArma, dillI zrI rAmakumAra jI - kamalAdevI jaina (jATala vAle) dillI zrI gulAbarAya jI - vimalAdevI jaina pulasudhAra (paMjAba)

Page #13
6 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595555 5595 5 5 55 prakAzakIya dAnoM meM zreSTha dAna jJAnadAna hai| isa vacana para cintana karake Aja se 16 varSa pUrva parama zraddheya pravarttaka zrI amara muni jI ma. sA. ne bhagavat vANI rUpa jaina sUtroM kA hindI-aMgrejI anuvAda karavAkara citra sahita prakAzana karane kI mahatvapUrNa yojanA bnaaii| san 1992 meM hamane sarvaprathama sacitra zrI uttarAdhyayana sUtra hindI-aMgrejI anuvAda sahita prakAzita kiyaa| isa prakAzana ko pAThakoM aura vidvAna varga ne bharapUra sraahaa| aba nirantara 16 varSoM ke prayAsa se zruta sevA ke isa kArya meM hama apane lakSya ke nikaTa pahu~ca rahe haiN| aba taka 21 sacitra AgamoM kA prakAzana ho cukA hai| isa varSa do Agama granthoM kA prakAzana ho rahA haizrI praznavyAkaraNa sUtra tathA zrI bhagavatI sUtra (bhAga-3) / zrI praznavyAkaraNa sUtra dvAdazAMgI kA dasavA~ aMga sUtra hai| isa sUtra meM pA~ca Azrava aura pA~ca saMvaroM kA vistRta nirupaNa kiyA gayA hai| isake do zrutaskaMdha haiN| prathama zrutaskaMdha meM pA~ca AzravoM-hiMsA, mRSAvAda, adattAdAna, abrahmacarya aura parigraha va dvitIya zrutaskaMdha meM pA~ca saMvaroM-ahiMsA, satya, acaurya, brahmacarya aura aparigraha kA bahuta hI sAMgopAMga varNana kiyA gayA hai| hamArA yaha parama saubhAgya hai ki parama zraddheya sva. uttara bhAratIya pravarttaka mahAsthavira gurudeva bhaNDArI zrI padmacandra jI ma. sA. ke maMgala AzIrvAda se pravartaka zrI amara muni jI ma. sA. Agama sevA ke isa mahAn puNya kArya meM hama sabako preraNA aura protsAhana pradAna kara yuga-yuga taka cirasthAyI rahane vAlA jJAnadIpa prajvalita kara rahe haiN| ina AgamoM ke prakAzana meM sva. zrI zrIcanda jI surAnA 'sarasa' (sampAdaka) tathA zrI surendra botharA, jayapura evaM zrI rAjakumAra jI jaina, dillI (aMgrejI anuvAdaka) kA sahayoga hameM hamezA prApta hotA rhaa| zrI zrIcanda jI surAnA ke svargavAsa ke pazcAt unake putra yuvA sAhityakAra zrI saMjaya surAnA bhI pUre manoyoga se isa kArya meM sahayoga pradAna kara rahe haiN| AgamoM ke sampAdana evaM prUpha saMzodhana ke gahana kArya meM gurudeva pravarttaka zrI amara muni jI ma. sA. ziSya zrI varuNa muni jI bhI ekAgratA evaM samarpaNa bhAva se apanI sevAyeM de rahe haiN| citrakAra DaoN. triloka zarmA ne isa Agama ke citra banAye haiM evaM zrI varuNa muni jI ne inakA mArgadarzana kiyA hai| AgamamAlA kA yaha 22vA~ puSpa sacitra zrI praznavyAkaraNa sUtra Apake hAthoM meM pahu~cAte hue hameM ati prasannatA kA anubhava ho rahA hai| hamezA kI taraha isa bAra bhI udAra guru bhaktoM ne mukta hRdaya se artha-sahayoga dekara apane arjita dhana kA sadupayoga kiyaa| guru bhakti aura vItarAga vANI ke prati unake isa dharma anurAga kA hama hRdaya se svAgata karate haiN| anta meM pratyakSa aura apratyakSa rUpa se isa kArya se jur3e sabhI mahAnubhAvoM ke hama hRdaya se AbhArI haiN| jinake athaka parizrama se yaha grantha prakAzita hokara Apake hAthoM meM pahu~ca skaa| (5) nimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimiti - mahendrakumAra jaina adhyakSa : padma prakAzana, dillI

Page #14
41 456 457 454 455 456 457 455 456 457 451 451 457 455 456 457 451 451 451 454 455 456 457 455 456 455 456 457 45 454 455 456 452 Publisher's Note 456 457 5 4545454545454545454545454545 455 455 456 456 457 4545454545454 455 Best charity is the charity of knowledge. Pondering over this statement, highly revered Pravartak Shri Amar Muni ji Maharaj launched the unique project of publishing the Jain Agams, the word of the Jina, after getting them translated in Hindi and English as well as including colourful illustrations. As our first publication in this series we brought out Illustrated Shri Uttaradhyayan Sutra with Hindi-English translation in 1992. This book was amply lauded by common readers as well as scholars. Now, after continued efforts of sixteen years we are approaching our goal in this mission of service to the scriptures. Till date twenty-one illustrated Agams have been published. In the current year we 4i plan to add two more Agam works to this series -- Shri Prashna Vyakaran Sutra and Shri Bhagavati Sutra (Volume-3). Shri Prashnavyakaran Sutra is the tenth book of the corpus of 12 Angas (Dvadashangi). This book deals with the five Asravas (inflow of karmas) and 4 five Samvars (blockage of the inflow of karmas). It has two sections (Shrutskandh). The first section contains detailed discussion on five Ashravas - Himsa (violence), Mrishavad (falsity), Adattadan (taking without being given), Abrahmacharya (non-celibacy), and Parigraha (covetousness). The second section contains detailed discussion on five Samvars - Ahimsa (nonviolence), Satya (truth), Achaurya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-covetousness). Honouring the intense desire of and inspiration by late Gurudev Uttar Bharatiya Pravartak Bhandari Shri Padma Chandra Ji M. this project was launched by Uttar Bharatiya Pravartak Shri Amar Muni ji M. We are fortunate that he continues to inspire and guide us in this pious mission of service to the Shrut, and thereby lighting the everlasting lamp of knowledge. We have been getting continued cooperation of contributing scholars like Shri Shrichand ji Surana 'Saras' (in editing), Agra; as well as Shri Surendra Kumar 457 454 455 456 4545454545454 57 454 455 457 455 456 4545 455 456 457 454 455 456 457 454 455 456 55 456 457 455 456 4 4545454545454545454 91545454545454545454545454545454545454545454545

Page #15
151 451 451 451 451 455 456 457 454 455 456 457 455 456 457 455 456 457 454 455 456 457 455 456 457 451 4545454 ji Bothara, Jaipur; and Shri Rajkumar ji Jain, Delhi (in English translation). After the sad demise of Shri Shrichand ji Surana his son Shri Sanjay Surana, a young and budding author, has taken his place with all sincerity. Pujya Gurudev's able disciple Shri Varun Muni shares, with all sincerity and devotion, the responsibility of the serious work of editing the Agams and proofreading. Dr. Trilok Sharma, a skilled artist, has made the illustrations of this Agam, like many others, under the guidance of Shri Varun Muni ji. We are, indeed, indebted to them all. We are very happy to present this 22nd book, Illustrated Shri Prashnavyakaran Sutra, of the Illustrated Agam Series to our readers. Many generous and devout guru-devotees have displayed their devotion for the Guru and scriptures through their financial contributions and meaningful utilization of their hard earned wealth. We heartily laud and appreciate their gesture. In the end we express our sincere gratitude for all those directly or indirectly associated with the publication of this book and whose tireless hard work has made it possible to bring this book to you. Mahendra Kumar Jain President : Padam Prakashan $$$$$$$$$$$$$$$$$$$$ $$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #16
phaphaphaphaphapha prastAvanA kAla ke parivartana ke svabhAva vAlA yaha bharata kSetra anaMta avasarpiNI aura anaMta utsarpiNIyoM se gujara rahA hai| hara avasarpiNI aura hara utsarpiNI meM tIrthaMkara bhagavAna jJAna kI gaMgA bahAte haiN| bhavya jIva isa gaMgA meM snAna karake pavitra hote haiN| jJAna, darzana, cAritra kI ArAdhanA karate haiM aura saMsAra se mukti pAte haiN| tIrthaMkara devoM ke pazcAt unake mukhya ziSya gaNadharoM dvArA ye paramparA calatI rahatI hai| samaya ke parivartana ke sAtha dhIre-dhIre jJAna kA viccheda hotA hai, puna: tIrthaMkara prabhu ke mukhAravinda se jJAna kI gaMgA bahatI hai aura ye paramparA sadA-sarvadA gatimAna rahatI hai| vartamAna avasarpiNI meM isa bharata kSetra meM prathama tIrthaMkara bhagavAna RSabhadeva huye aura Aja se karIba 2500 varSa pUrva aMtima tIrthaMkara bhagavAna mahAvIra svAmI huye| bhagavAna mahAvIra svAmI ke 11 gaNadhara the| bhagavAna kI upasthiti meM hI 9 gaNadhara mokSa padhAra gaye aura bhagavAna ke nirvANa ke sAtha hI gautama svAmI ko kevalajJAna huA / phalataH zrI sudharmA svAmI, jinheM usa samaya kevalajJAna nahIM huA thA, bhagavAna mahAvIra ke pATa para prathama AcArya ke rUpa meM virAjita kie ge| (tIrthaMkara ke pATa para kevalI virAjamAna nahIM hote, kyoMki sAmAnya kevalI ke aura tIrthaMkara ke kevalajJAna meM koI aMtara nahIM hotA to vo "suyaM meM AusaM he AyuSyamAna ! maiMne bhagavAna se sunA hai...... ttibemi - vaha maiM kahatA hU~, aisA nahIM kaha skte| phira bhagavAna kA zAsana kaise pravAhamAna rahatA ? ) ataH Aja hamAre pAsa zruta ke rUpa meM jo bhI jJAna hai vaha paMcama gaNadhara zrI sudharmA svAmI jI kI hI dena hai| phra bhagavAna ke zrI mukha se artha rUpa dezanA pravAhita hotI hai, gaNadhara bhagavan dvAdazAMgI sUtra ke rUpa meM isakA guMthana karate haiN| ye dvAdazAMgI isa prakAra hai - (1) AcArAMga sUtra, (2) sUtrakRtAMga sUtra, (3) sthAnAMga sUtra, (4) samavAyAMga sUtra, (5) vyAkhyAprajJapti yA bhagavatI sUtra, (6) jJAtAdharmakathAMga sUtra, (7) upAsakadazAMga sUtra, (8) antakRddazAMga sUtra, (9) anuttaropapAtikadazAMga sUtra, (10) praznavyAkaraNa sUtra, (11) vipAkasUtra, aura (12) dRSTivAda sUtra / bhagavAna ke do pATa taka to dvAdazAMgI niyama se akhaMDa rUpa meM hotI hai| bhagavAna RSabhadeva Adi tIrthaMkaroM ke zAsana meM jahA~ asaMkhya pATa taka kevalajJAna vidyamAna hotA hai, vahA~ dvAdazAMgI bhI asaMkhya pATa taka pUrNa rUpa meM ho sakatI hai para jina tIrthaMkara bhagavAna kA zAsanakAla choTA hotA hai, jaise bhagavAna pArzvanAtha kA (250 varSa), vahA~ do pATa taka to dvAdazAMgI paripUrNa rUpa meM akhaMDa hotI hai para usake bAda usameM jJAna kA zanaiH zanaiH viccheda honA prArambha ho jAtA hai| bhagavAna mahAvIra kI 9vIM pATa paramparA para huye AcArya bhadrabAhu svAmI taka 14 pUrvoM kA jJAna vidyamAna thA (14 pUrva dRSTivAda (8) phaphaphaphapha phra Wan

Page #17
sUtra kA eka bhAga hai) usa samaya vaha jJAna guru dvArA apane ziSyoM-praziSyoM ko paramparAnusAra maukhika rUpa meM diyA jAtA thaa| jaina zramaNoM ke AcAra ke kaThora niyama, zramaNoM kI saMkhyA bala kI kamI aura bAra-bAra deza meM par3ane vAle durbhikSoM ke kAraNa kaMThastha karane kI yaha dhArA TUTatI rhii| isa sthiti meM jaba AcAryoM ne dekhA ki zruta kA hrAsa ho rahA hai aura jJAna meM avyavasthA A rahI hai, taba unhoMne ekatra hokara zruta ko vyavasthita karane kA nirNaya kiyaa| bhagavAna mahAvIra ke nirvANa ke karIba 160 varSa pazcAt pATalIputra meM jaina zramaNa saMgha ekatrita huaa| vahA~ ekatrita huye una zramaNoM ne paraspara AdAna-pradAna kara 11 aMgoM ko vyavasthita rUpa pradAna kiyA kintu unameM se kisI ko bhI dRSTivAda yA 14 pUrvo kA smaraNa nahIM thaa| (yadyapi usa samaya 14 pUrvo ke jJAtA AcArya bhadrabAhu the lekina ve 12 varSIya vizeSa prakAra kI yoga sAdhanA meM saMlagna the aura ve usa samaya nepAla meM virAjita the|) saMgha ne dRSTivAda ke 14 pUrvo kI vAcanA ke lie aneka saMtoM ke sAtha muni sthUlabhadra ko vahA~ bhejaa| unameM se dRSTivAda ko grahaNa karane meM muni sthUlabhadra hI samartha huye| kintu 10 pUrvo taka sIkhane ke bAda unhoMne apanI zruta-labdhi kA laukika dRSTi se prayoga kiyaa| jaba yaha bAta AcArya bhadrabAhu ko jJAta huI to vo samajha gaye ki muni sthUlabhadra meM jJAna ke pAcana kI vaha pAtratA nahIM rhii| ataH unhoMne vAcanA denA baMda kara diyaa| isake bAda saMgha ke bahuta anunaya, vinaya, prArthanA karane para unhoMne zeSa cAra pUrvo kI kevala sUtra vAcanA hI dI, artha vAcanA nahIM dii| pariNAma yaha huA ki sUtra aura artha se 14 pUrvo kA jJAna Arya bhadrabAhu taka aura 10 pUrva kA jJAna Arya sthUlabhadra taka rhaa| AcArya bhadrabAhu ke kAladharma ke sAtha (arthAt vIra saM. 170) isa bharata kSetra meM zruta kevalI paramparA kA viccheda ho gyaa| phira 10 pUrva kI paramparA AcArya vajra taka clii| AcArya vajra kA kAladharma vIra saM. 584 meM huaa| usake bAda Arya rakSita huye| Arya rakSita ke bAda bhI uttarottara zrutajJAna kA hrAsa hotA rahA aura eka samaya aisA AyA jaba pUrvo ke jJAna vAlA koI vizeSajJa nahIM rhaa| isa ghaTanA kA samaya vIra nirvANa saM. 1000 hai| nandI sUtra kI cUrNi meM ullekha hai ki bAraha varSIya duSkAla ke kAraNa grahaNa, guNana aura anuprekSA ke abhAva meM sUtra kaMThastha karane vAle zramaNoM kI saMkhyA kama hone lgii| ataH 12 varSa ke duSkAla ke bAda skaMdila AcArya ke netRtva meM sAdhu saMgha mathurA meM ekatrita huA aura jisako jo yAda thA usakA pariSkAra karake sUtroM ko vyavasthita kiyA gyaa| ise mAthurI vAcanA kahA jAtA hai| isI kAla meM vallabhI meM nAgArjuna AcArya ne zramaNa saMgha ko ekatrita karake AgamoM ko vyavasthita karane kA prayatna kiyA tathA vismRta sthaloM (pAThoM) kI pUrvApara sambandha ke anusAra saMzodhita karake vAcanA dI gii| ise valabhI vAcanA kahA jAtA hai| ina donoM vAcanAoM kA kAla vIra saM. 830-840 ke AsapAsa kA mAnA jAtA hai| uparyukta vAcanAoM ke karIba 150 varSa bAda puna: valabhI nagara meM zramaNa saMgha ikaTThA huA aura usa samaya pUrva jJAna' vAle aMtima AcArya devardhigaNI kSamAzramaNa ke netRtva meM donoM vAcanAoM kA samanvaya kiyA gayA aura jahA~ taka ho sakA aMtara dUra kara ekarUpatA lAyI gii| donoM vAcanAoM meM jo mahatvapUrNa (9) ,

Page #18
itttikk*************************tmitimitil Wan bheda the unheM pAThAMtara ke rUpa meM diyA gayA aura AgamoM ko lipibaddha karane kA nirNaya liyA gyaa| isa taraha AgamoM ko tAr3apatra para lipibaddha karane kA ye mahAna kArya vIra ni. saM. 980-993 meM sampanna huA / vartamAna meM jo Agama upalabdha haiM unakA adhikAMza bhAga isI samaya meM sthira huA aisA kahA jA sakatA hai| naMdIsUtra meM dI gaI sUcI se spaSTa hotA hai ki ukta lekhana ke bAda bhI AgamoM kA jJAna kucha na kucha rUpa meM vilupta hotA rahA hai| bhagavAna mahAvIra ke upadeza vikrama pUrva 500 meM mukharita hue, ataH kisI bhI Agama kI racanA usase pahale kI saMbhava nahIM hai aura aMtima vAcanA ke AdhAra para inakA lekhana vikrama saM. 510-523 (vIra saM. 980-993) meM huaa| ataH yaha samaya maryAdA hI Agama racanA kA kAla hai, aisA mAnanA hI adhika yuktisaMgata jAna par3atA hai| V isa kAla maryAdA ko dhyAna meM rakhakara aba hama prastuta sUtra praznavyAkaraNa para vicAra kreNge| praznavyAkaraNa sUtra dvAdazAMgI meM 10vA~ aMgasUtra hai| isakA sthAna aMgapraviSTa zruta meM hai / samavAyAMga sUtra aura nandI sUtra tathA anuyogadvAra sUtra meM praznavyAkaraNa ke lie 'paNhAvAgaraNAI' ke rUpa meM bahuvacana kA prayoga hai, jisakA saMskRta rUpa 'praznavyAkaraNAni' hotA hai| vartamAna meM upalabdha praznavyAkaraNa sUtra ke upasaMhAra meM eka vacana kA hI prayoga hai - ' paNhAvAgaraNe / ' tattvArthasvopajJabhASya meM bhI 'praznavyAkaraNam' isa prakAra ekavacanAnta kA hI prayoga hai| digambara paramparA ke dhavalA tathA rAjavArtika Adi granthoM meM bhI ekavacanAnta 'paNhavAyaraNaM' ' praznavyAkaraNam ' prayoga hI pracalita hai| 'sthAnAMga ' sUtra ke dazama sthAna meM praznavyAkaraNa kA nAma 'paNhAvAgaraNadasA' batalAyA hai, jisakA saMskRta rUpa TIkAkAra AcArya abhayadeva ne 'praznavyAkaraNadazA' kiyA hai| parantu yaha nAma anyatra adhika pracalita nahIM ho pAyA / praznavyAkaraNa yaha samAsayukta pada hai| isakA artha hotA hai praznoM kA vyAkaraNa arthAt nirvacana uttara evaM nirnny| yahA~ 'prazna' zabda sAmAnya prazna ke artha meM nahIM hai| isameM kina praznoM kA vyAkaraNa kiyA gayA thA, isakA paricaya digambara paramparA ke dhavalA Adi graMthoM meM evaM zvetAmbara paramparA ke sthAnAMga, samavAyAMga aura nandIsUtra meM milatA hai| 'prazna' zabda maMtravidyA evaM nimitta zAstra Adi ke viSayavizeSa se sambandha rakhatA hai| prAcIna paramparA ke anusAra vicitra vidyAtizaya arthAt camatkArI praznoM kA vyAkaraNa jisa sUtra meM varNita hai, vaha praznavyAkaraNa hai| vartamAna meM upalabdha praznavyAkaraNa to aisI koI carcA upalabdha nahIM hotI hai| ataH yahA~ praznavyAkaraNa kA yadi sAmAnyataH vicAra carcA rUpa 'jijJAsA' artha kiyA jAe to adhika upayukta rahegA / ahiMsA - hiMsA evaM satya-asatya Adi dharmAdharmarUpa viSayoM kI carcA jisa sUtra meM hai, vaha praznavyAkaraNa hai / isa dRSTi se vartamAna meM upalabdha praznavyAkaraNa sUtra ke nAma kI sArthakatA parilakSita hotI hai| (10) Wan puumimimitmititi 5 5 5 5 5 5 5 5 * 5 6 57 5 5 5 5 5 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 52 ttttttttttttttttE

Page #19
jaWan 55555555555555555555555 sthAnAMga meM praznavyAkaraNa ke 10 adhyayanoM kA ullekha hai| jo kramazaH isa prakAra hai-upamA, saMkhyA, RSibhAsita, AcAryabhASita, mahAvIrabhASita, kSaumakaprazna, komalaprazna, addAgaprazna, aMguSThaprazna aura baahuprshn| samavAyAMga aura naMdIsUtra meM batAyA gayA hai ki praznavyAkaraNa meM 108 prazna, 108 aprazna, 108 praznAprazna haiN| aMguSTha prazna, bAhuprazna, darpaNaprazna Adi vicitra vidyAtizayoM ke varNana haiN| nAgakumAroM va suvarNakumAroM kI saMgati ke divya saMvAda haiN| 45 adhyayana, 45 uddezana kAla, 45 samuddezana kAla, saMkhyAta hajAra pada haiN| lekina vartamAna meM upalabdha prazna vyAkaraNa meM aisI koI carcA nahIM hai| vartamAna praznavyAkaraNa sUtra meM naye viSaya lene kA prayojana kadAcit bhAvI ahita kI AzaMkA se kisI suvijJa anubhavI AcArya ne mantrAdika viSayaka praznoM ko chor3akara kevala pA~ca Azrava aura pA~ca saMvara kA viSaya pratiSThApita kara diyA hai| vartamAna viSaya vAstava meM Atmahita meM atyanta upayogI hai| pApa ke svarUpa ko samajhakara tyAga karanA hI AtmotthAna kA pradhAna viSaya hai| anya kisI mUla-sUtra meM isa viSaya kA itanA vizada vivecana nahIM hai| Azrava aura saMvara hI heya aura upAdeya ke rUpa meM jaina sAdhanA ke kendra bindu haiN| jo bhAvataH tIrthaMkaroM dvArA pratipAdita hone ke kAraNa paramparA se cale A rahe haiN| isake sambandha meM vRttikAra abhayadeva sUri likhate haiM-"isa samaya kA koI anadhikArI manuSya camatkArika vidyAoM kA durupayoga na kare isa dRSTi se ve vidyAyeM isa sUtra meM se nikAla dI gaIM aura kevala Azrava aura saMvara kA samAveza kara diyA gyaa|" AcArya jinadAsa mahattara ne zaka saMvat 500 kI samApti para nandIsUtra para cUrNi kI racanA kI hai| usameM sarvaprathama vartamAna praznavyAkaraNa ke viSaya se sambandhita pA~ca saMvara Adi kA ullekha hai| isakA artha yaha hai ki zaka saMvat 500 se pUrva hI prastuta praznavyAkaraNa sUtra kA nirmANa evaM pracAra-prasAra ho cukA thA aura use aMga sAhitya meM mAnyatA mila cukI thii| aba hama praznavyAkaraNa sUtra ke viSayoM para thor3A prakAza ddaaleNge| vartamAna praznavyAkaraNa sUtra kA viSaya __ prastuta praznavyAkaraNa sUtra meM do zrutaskaMdha haiN| prathama skaMdha meM hiMsA Adi pA~ca AzravoM kA aura dvitIya skaMdha meM ahiMsA Adi pA~ca saMvaroM kA varNana hai| AzravoM aura pA~ca saMvaroM ke 5-5 dvAra haiN| prathama zrutaskaMdha ke pA~coM dvAroM meM jambUsvAmI kI pRcchA ke mAdhyama se ise pA~ca-pA~ca praznoM meM vibhAjita kiyA gayA hai| jaise ki prathama AzravadvAra hiMsA meM-1. hiMsA-prANavadha kA svarUpa kyA hai? 2. prANavadha ke paryAyavAcI kauna-kauna se nAma haiM? 3. kina pApI jIvoM dvArA vaha kiyA jAtA hai? 4. kisa prakAra kiyA jAtA hai? 5. isakA phala kyA hai? ina pA~ca praznoM ke dvArA hiMsA Azrava kA mArmika aura vistRta citraNa kiyA gayA hai| isI taraha asatya, caurya, abrahmacarya aura parigraha Azrava kA pA~ca praznoM dvArA vistRta varNana kiyA gayA hai| 5555555555555555555555555555555555555555555555555 (11) 9555555555555555Wan 5555555 5

Page #20
2 5 5 5 5 55 5 5 5 5 555 5555 555555555555552 tttttttttitmilllillltllltlllpuumimimimimimimimimimimimimimimimimimimimimimitttl 5 dvitIya zrutaskaMdha meM ahiMsA, satya, acaurya, brahmacarya, aparigraha ke svarUpa kA aura unake sukhada phaloM kA savistAra nirupaNa kiyA gayA hai| prathama saMvaradvAra ahiMsA meM ahiMsA bhagavatI kA svarUpa, isake paryAyavAcI nAma, kina mahApuruSoM dvArA ye kI jAtI hai aura ahiMsA vRtti ko sampanna banAne meM kAraNa-bhUta pA~ca bhAvanAyeM - ina viSayoM ke dvArA ahiMsA bhagavatI kA sarvAMgINa citraNa kiyA gayA hai| satya rUpa dvitIya saMvaradvAra meM vividha prakAra ke satyoM kA varNana kiyA hai| satya bolane vAloM ko vANI maryAdA aura zAlInatA kA dhyAna rakhane kA nirdeza diyA gayA hai| tIsare acaurya saMvaradvAra meM acaurya saMbaMdhita anuSThAnoM kA varNana kiyA gayA hai| isameM asteya kI sthUla se lekara sUkSma taka vyAkhyA gaI hai| cauthe brahmacarya saMvaradvAra meM brahmacarya ke gaurava kA prabhAvazAlI zabdoM meM vistAra se nirupaNa evaM isakI sAdhanA karane vAloM ke sammAnita hone kA prarupaNa kiyA gayA hai| brahmacarya virodhI pravRttiyoM kA bhI ullekha kiyA hai aura yaha batAyA gayA hai ki ye pravRttiyA~ brahmacArI sAdhaka ko sAdhanA se patita karane meM kAraNabhUta banatI haiN| pA~caveM aura aMtima aparigraha saMvaradvAra meM aparigraha vRtti ke svarUpa, tadviSayaka anuSThAnoM aura aparigraha vratadhAriyoM ke svarUpa kA varNana hai| isakI pA~ca bhAvanAoM ke varNana meM sabhI iMdriyajanya viSayoM ke tyAga kA saMketa kiyA gayA hai| isa prakAra se prastuta sUtra kA pratipAdya viSaya pA~ca AzravoM aura pA~ca saMvaroM kA nirupaNa hai| bhavya jIva ina AzravoM ko jAneM aura unakA tyAga kareM tathA ina saMvaroM ko jAneM aura usakI ArAdhanA kareM aura karma mala se mukta hokara AtmA ke zuddha svarUpa, siddha dazA ko prApta kareM / prastuta saMskaraNa sacitra kyoM ? prastuta sacitra AgamoM ko par3hate-par3hate kaI bAra pAThakoM ke mana meM yaha jijJAsA uThatI hai sthAnakavAsI AgamoM ke prakAzana meM kabhI citra sahita Agama prakAzita nahIM kiye gye| phira ye citra kI paramparA kyoM ? isake uttara meM hama sirpha yahI kaheMge ki eka hI bAta ko kaI bAra kahane para bhI vaha hamAre mana-mastiSka para utanA prabhAva nahIM DAlatI jitanA prabhAva citra ko sirpha eka bAra dekhane se par3atA hai| Agama jJAna kA viSaya itanA gahana hai ki vaha AsAnI se grAhya nahIM hai / ataH Agama ke bhAvoM ko logoM ke hRdaya taka le jAne ke lie hama yaha saMskaraNa sacitra banAkara sAdhAraNa jJAna rakhane vAle vyaktiyoM ke lie bhI upayogI banA rahe haiN| hameM vizvAsa hai ki Agama ke jJAna kI jo bAteM loga AsAnI se nahIM samajha pAte, vo citroM ke mAdhyama se jarUra samajha paayeNge| jaba bhI isa Agama kA nAma yA isakA viSaya logoM ke sAmane AyegA to turanta usake citra unake mAnasa paTala para ubhara AyeMge aura vItarAga zrI tIrthaMkara bhagavAna dvArA Agama meM pharamAI gaI bAtoM kA marma ve AsAnI se grahaNa kara skeNge| (12) phra phra ba

Page #21
AgamoM kA aMgrejI bhASAMtara kyoM ? vaizvIkaraNa (Globalisation) ke isa yuga meM hara vyakti kI yaha dhAraNA bana gaI hai ki "aMgrejI par3hane-samajhane vAlA vyakti hI Age jAkara saphala ho sakatA hai|" isa mAnyatA se saMskRta, prAkRta to ThIka. para hamArI mAtabhASA bhI mata prAyaH sthiti meM A gaI hai| jaba prAkRta, saMskRta yA hindI-paMjAbI kA akSara jJAna hI nahIM rahegA to hama Ane vAlI pIr3hiyoM ko Agama jJAna se paricita kaise karavAyeMge? jaisA ki Apako vidita hai ki jaba hamArA prAkRta-saMskRta kA jJAna alpa huA to hamAre pUrvajoM ne hindI bhASAMtara dekara AgamoM ke jJAna kA amRta hameM pilAyA aura aba jabaki hamAre yuvakoM ko hindI kA akSara jJAna kama hotA jA rahA hai aura aMgrejI bhASA ke prati hI unakA rujhAna bar3ha rahA hai to hamArA karttavya hai ki hama AgamoM kA aMgrejI anuvAda karake Agama-amRta ko apanI naI pIr3hI taka pahu~cAe~ aura unheM amara banane kA mArga dikhaayeN| isI ke sAtha jo ahiMdI bhASI videzI jijJAsujana haiM, ve bhI isa mAdhyama dvArA jinavANI se lAbhAnvita ho skeN| Agama sampAdana ke mahatvapUrNa kArya kA nirvahana karane meM pUjya gurudeva uttara bhAratIya pravartaka bhaNDArI zrI padmacandra jI ma. kI preraNA, protsAhana tathA AzIrvAda sadA mere sAtha rahA hai| vAstava meM to unhIM kI kRpA se yaha atyanta gurutara kArya bhI sahaja hI sampAdita ho rahA hai| gurujanoM kA AzIrvAda paga-paga para hamArA sambala va mArgadarzaka banA huA hai| praznavyAkaraNa sUtra ke sampAdana meM mere ziSya varuNa muni jI va sva. zrI zrIcanda jI surAnA 'sarasa' ke suputra zrI saMjaya surAnA kA AtmIya sahayoga vizeSa rUpa se rahA hai| praznavyAkaraNa sUtra ke aMgrejI anuvAda kA mahattvapUrNa dAyitva nibhAyA hai AgamoM ke vizeSa abhyAsI, gRhastha meM sAdhu vRtti jaisI jIvana yAtrA karane vAle vidvAna vicAraka suzrAvaka zrI rAjakumAra jI jaina ne| sAtha hI zrI surendra botharA jI ne bhI aMgrejI anuvAda kArya kA punarIkSaNa kara Avazyaka saMzodhana Adi kiye haiM, ina sabhI ko hArdika saadhuvaad| ___ pUjya gurudeva kI kRpA se Agama sevA karane vAle gurubhaktoM ne isa prakAzana meM hara varSa kI bhA~ti dila kholakara apanA sahayoga diyA hai| unake sahayoga ke bala para hI saMsthA yaha vyayasAdhya prakAzana kara rahI hai| isa prakAra isa kArya meM jina-jina sahRdayoM kA pratyakSa-apratyakSa sahayoga prApta huA hai, maiM una sabake prati hArdika AbhAra vyakta karatA huuN| -pravartaka amara muni - (13) 15555555555555555))))))))))))))))

Page #22
055555555555 555555555555555555555555555555555555555555555555 Preface With its ever-changing nature this Bharat Area passes through infinite progressive and regressive cycles of time. Each progressive and regressive cycle has different set of Tirthankars, the supreme souls. They are the sources of the streams of knowledge in which worthy beings dip and gain purity. Those worthy of liberation tread the path of right knowledge-faith-conduct to reach their goal of liberation. After the nirvana of a Tirthankar his chief disciples, Ganadhars carry his tradition. With passage of time the treasure of this knowledge undergoes decline and becomes extinct. Then comes a new Tirthankar and a new source of knowledge and this goes on. The current regressive cycle of time saw Rishabhadev as the first Tirthankar. About 2500 back came the last Tirthankar Bhagavan Mahavir Swami. Bhagavan Mahavir had eleven Ganadhars, nine of whom attained liberation during his lifetime. Gautam Swami attained Keval Jnana (omniscience) immediately after Bhagavan's own nirvana. Thus Sudharma Swami was the only Ganadhar left as a chhadmasth (one who is short of omniscience due to residual karmic bondage), and he became the first head of the order after Bhagavan Mahavir. (A Kevali does not lead the order after the Tirthankar because there is no difference in the level of omniscience of a Tirthankar and a Kevali. Therefore he, as a rule, does not quote the Tirthankar by saying, "I say as I have listened from Bhagavan." A Kevali would say only what he has himself realized and that would end the order established by the Tirthankar.). As such whatever knowledge we have today in the form of Shrut (the sermon of Bhagavan Mahavir) is in the form of discourse of Sudharma Swami, the fifth Ganadhar. Whatever Bhagavan conveys as essence (artha) through his utterance is compiled and organized by Ganadhars as Sutra (canon) in twelve parts (Dwadashangi). They are - (1) Acharanga Sutra, (2) Sutrakritanga Sutra, (3) Sthananga Sutra, (4) Samvayanga Sutra, (5) Vyakhyaprajnapti or Bhagavati Sutra, (6) Jnatadharmakathanga Sutra, (7) Upasakdashanga (14) 5555555555555555555555555555 55555555555555555555555555 Wan Wan 95 95 95 95 95 95 95 95 95 95 0 Wan

Page #23
454545454545454545454545454545454545454545454545454545454545454545454545 Sutra, (8) Antakriddashanga Sutra, (9) Anuttaraupapatik Dashanga Sutra, (10) Prashnavyokaran Sutra, (11) Vipaka Sutra, and (12) Drishtivada Sutra. In case of Tirthankars with a very long lineage of omniscients as well as a long period of influence, like Rishabhdev, this twelve-limbed canon remains intact for innumerable generations of heads of the order, as a rule. However, where the period of influence is short, like that of Bhagavan Parshvanath (250 years), the twelve-limbed canon remains intact only up to the second generation of heads of the order, after which the decline starts. In case of Bhagavan Mahavir the knowledge of fourteen Purvas (subtle canons; a portion of Drishtivad Sutra) was intact till Bhadrabahu Swami, the 9th head of the order in Bhagavan Mahavir 's lineage. During that period the oral tradition prevailed and the disciples memorized the texts. This tradition of memorizing the canons underwent a continuous decline due to dwindling numbers of Jain ascetics caused by recurring periods of famine combined with the strict code of conduct of Jain ascetics. During one such period of famine in the eastern parts of the country the religious organization broke and Jain ascetics scattered far and wide. Looking at this disorganization and the consequent decline in the corpus of knowledge, the Acharyas (heads of the groups) decided to come together and reorganize the system. It was in Patliputra that the whole organization of ascetics assembled sometime around 160 ANM (After Nirvana of Mahavir). After intense mutual consultations and deliberations the assembled ascetics could reorganize only eleven of the twelve limbs because none of them could recall Drishtivad Sutra completely including the 14 Purvas. Although Acharya Bhadrabahu, an expert of 14 Purvas lived, he was busy in some higher yoga practices in Nepal. The Sangh (religious organization) sent many ascetics including Sthulibhadra to Acharya Bhadrabahu for discourses on the 14 Purvas of Drishtivad. Only Sthulibhadra was prodigious enough to start acquiring this knowledge. However, after learning 10 Purvas Sthulibhadra could not contain himself and used the miraculous powers he had acquired. When Acharya Bhadrabahu came to know of this he realized that Sthulibhadra lacked the capacity to contain himself once he acquired special powers. Consequently he terminated his discourses. After much request and beseeching Sthulibhadra was given the text and not the meaning of the remaining four Purvas. As such the com (84) 44 45 46 47 46 45 45 55 55 456 457 455 456 457 456 457 4545454545454545454545456$$$$

Page #24
241514141414141414141414141414141 4 1414141414141414141414141414141 4 4 4 4 4 4 454 455 456 457 458 455 456 4 4 455 456 457 454 455 41 41 45 45 plete knowledge of the text and the meaning of the 14 Purvas was available till 4 Acharya Bhadrabahu. That of 10 Purvas continued up to Acharya Sthulibhadra. In other words the lineage of Shrut Kevalis got terminated with the death of Acharya Bhadrabahu (170 ANM). After this the lineage of scholars of 10 Purvas (Dash Purvadhar) continued till Acharya Vajra, who died in 584 ANM. He was followed by Acharya Aryarakshit and the decline of the treasure of knowledge continued. A time came when the knowledge of the Purvas was completely lost. That was in 1000 ANM. It is mentioned in the commentary (Churni) of Nandi Sutra that after a famine lasting 12 years the capacity to learn, memorize and contemplate drastically declined. This resulted in a paucity of ascetics who could memorize the scriptures. In response to this the ascetic organization assembled in Mathura under the leadership of Acharya Skandil. They compiled, corrected, edited and organized all the scriptures each one of them remembered. This is called the Mathuri Vachana (Mathura Recitation). Around the same time another such attempt was made at Vallabhi by Acharya Nagarjuna, who tried to restructure the texts on the basis of establishing textual continuity. This is known as the Vallabhi Vachana. The period of both these religious councils is believed to be somewhere around 830 to 840 ANM. About 150 years after these two religious councils the ascetic organiza41 tion (Shraman Sangh) assembled once again in Vallabhi. Under the leadership of Arya Devardhigani Kshamashraman the aforesaid two recitations were compared and differences were removed as far as possible. Wherever there were significant and important differences they were accepted and included as variant readings. It was also decided that from memory all these text be transferred to palm leaves. This great mission of writing was accomplished around 980 to 993 ANM. It can be said that a major portion of the Agamic literature available today crystallized during that period. However, even after the written tradition started, some portions of the Agamic knowledge kept on getting lost. This is evident from the list mentioned in Nandi Sutra. Bhagavan Mahavir gave his sermon around 500 BV (Before the Vikram era), as such, creation of any book of canon yi before that is out of question. According to the last reciting the writing of the (88) 454 455 44 45 46 45 44 445 446 447 44 45 46 47 46 45 44 45 46 47 46 45 45 456 457 45454545454545454545454 5 455 456 457 454 455 456 457 4 457 Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya

Page #25
55555555555555555555 Agams was done around 510-523 BV (980 to 993 ANM). Thus the period between these two dates has to be accepted as the period of creation of the Agams. Keeping this periodicity in mind I will now discuss about this Agam, Shri Prashnavyakaran Sutra. Prashnavyakaran Sutra is one of the Anga Sutras (Angapravishta; part of the 12 limbed-corpus called Dwadashangi). It is the tenth Anga (limb). In Samvayanga, Nandi and Anuyogadvar Sutras its name has the plural ending - Panhavagaranaim. Its Sanskrit transliteration is Prashnavyakaranani. In the conclusion of the Prashnavyakaran Sutra available today the singular ending is found - Panhavagarane. The same singular ending - Prashnavyakaranam - is also found in the auto-commentary of Tattvartha Sutra. Dhavala, Rajavartika and other scriptures of the Digambar tradition too have this singular ending - Panhavayaranam or Prashnavyakaranam. In the tenth Sthan of the Sthan Anga Sutra its name is mentioned as Panhavagaranadasa. Commentator Acharya Abhayadeva Suri has transliterated it in Sanskrit as Prashnavyakaranadasha. However this name did not find acceptance anywhere else. Prashnavyakaran is a compound word. It means the grammar (vyakaran) of questions (prashna), which in turn means answer, interpretation and conclusion. Here the term question has not been used for ordinary questions. Indication of which questions it deals with is found in Dhavala and other Digambar scriptures as well as Sthananga, Samvayanga and Nandi Sutras of the Shvetambar tradition. The term prashna is specially associated with the topics of mantra science and augury. Thus according to the ancient tradition the book that contains explanations about questions related to miracles and the supernatural is called Prashnavyakaran. However, the book available today has nothing of that sort. Therefore in present context it would be proper to interpret it as explanation about normal curiosity and questions. That means the book that contains answers of questions related to violence, non-violence, truth, falsity and other such religious and non-religious themes is called Prashnavyakaran. Sthananga Sutra mentions that there are ten chapters in Prashnavyakaran Upama (allegory), Sankhya (numbers), Rishibhashit (sermon of sages), (17) 6555555555555555555555555555555555

Page #26
24 455 456 457 4554 455 456 454 455 456 457 4545454545454545454545454545454545454545 456 457 455 456 457 454 455 456 457 4554 455 456 455 456 457 452 HO 441451444 445 446 45 44 445 446 44 45 46 45 44 45 46 47 46 45 44 45 46 47 4 4 4 4 4 4 4 4 4 4 > Acharyabhashit (sermon of teachers), Mahavir-bhashit (sermon of Mahavir), Kshaumak Prashna, Komal Prashna, Addag Prashna, Angushtha Prashna, and Bahu Prashna (these are questions related to specific esoteric topic related topic). According to Samvayanga and Nandi Sutras it has 108 Prashnas (questions), 108 Aprashnas (non-questions) and 108 Prashna-aprashnas (question-non-questions). It has discussions about strange miraculous powers including Angushtha Prashna, Bahu Prashna and Darpan Prashna. It also contains divine dialogues from congregation of divine beings like Nag Kumars and Suparna Kumars. It has countable thousand verses divided into 45 Adhyayans, 45 Uddeshan Kals and 45 Samuddeshan Kals. However, the text of the Prashnavyakaran available presently has nothing of all this. Most probably some senior and experienced Acharya, apprehensive of future misuse and harm, replaced all these questions about mantras with those related to five Ashravas (inflow of karmas) and five Samvars (blockage of the inflow of karmas). The existing contents are, in fact, spiritually very useful. The basic process of spiritual uplift is to understand the form and action of sin and then refrain from indulgence in it. No other basic scripture contains such detailed elaboration. The central theme of Jain spiritual endeavour is avoiding the inflow of karmas (Ashrava) and working towards the blockage of this inflow (Samvar). Being propagated by the Tirthankar, these two form the essential part of the tradition. In this context commentator (Vritti) Abhayadev Suri says - "With the view that some incompetent person could misuse the miraculous powers discussed in this scripture), those subjects have been replaced by the topics of Ashrava and Samvar." Acharya Jinadas Mahattar wrote a commentary (Churni) on Nandi Sutra in 500 Shaka. It includes five Samvars and other themes of the current text of Prashnavyakaran Sutra. This indicates that the existing text of Prashnavyakaran Sutra had already been written and popularized before 500 Shaka. It was also accepted within the Anga corpus. I will briefly discuss the subject matter of this available version of Prashnavyakaran Sutra. The subject matter of the existing Prashnavyakaran Sutra In the present Prashnavyakaran Sutra there are two sections (Shrut Skandh). The first one discusses five Ashravas (inflow) including violence (80) $$$$$$$$$$$$$1$646 47 45545454545454545454545454545454545454545 57 455 456 457 455 456 457 46 455 456 4 45 455 5 41 41 4 2541 41 41 41 455 456 457 41 41 41

Page #27
5 5 5 5 5 5 5 5 5 5 55 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 (himsa) and the second one details the five Samvars (blockage) including Ahimsa. One chapter each has been devoted to the detailed discussion of these ten doors (of Ashrava and Samvar). In the first section each of the five doors (of Ashrava) has been divided into five questions by Jambu Swami and their answers. For example the questions about violence in the first door are -- 1. What is the definition of violence (killing)? 2. What are the synonyms of killing? 3. Which sinners indulge in it? 4. How that is done? And 5. What are the fruits (consequences)? With answers to these five questions a touching and detailed picture of violence has been presented. In the same way falsity (asatya), stealing (chaurya), non-celibacy (abrahmacharya) and covetousness (parigraha) have been presented in details. Second section contains similar detailed discussion of Ahimsa, Truth (satya), non-stealing (achaurya), celibacy (brahmacharya) and non-covetousness (aparigraha) and their happy consequences. In the first Samvar Dvar (door of blockage of inflow of karmas), Ahimsa, first of all its definition has been given. It is followed by its synonyms, which great persons follow it and the five sentiments (bhavana) that enhance and enrich the attitude of ahimsa. With these details a comprehensive description of ahimsa has been presented. In the second door of blockage, truth, various kinds of truth have been presented. Besides this it has been advised to ensure discipline and grace in speech. In the third door of blockage, non-stealing, rituals related to non-stealing have been described along with gross and subtle elaborations of non-stealing. In the fourth door of blockage, celibacy, the importance and glory of celibacy have been lucidly detailed along with the glorification of its observers. Besides this, anti-celibacy attitudes have also been specified as they are the causes of possible transgression by the aspirant. The fifth and the last door of blockage, non-covetousness, details the attitude of non-covetousness, associated activities, and description of the followers of the vow of aparigraha. In its five sentiments it has been advised to renounce all sensual indulgences. (19) 65555555555555555555555555555

Page #28
Ri Li Li Li Li Li %% %% % % %%% %%%% %%% %%% %%% %%%% 45454545454545454545454545455 456 457 454 455 456 457 41 41 41 41 42 Thus the subject matter of this Sutra is -- expounding five Ashravas and five Samvars. The worthy may know these Ashravas and renounce them. The worthy may know these Samvars and practice them. Thereby they rid themselves of the dirt of karmas and attain the purest condition of soul to reach the state of perfection (Siddha). Why illustrations? In the Sthanakavasi sect Agams were never published with illustrations. Why this new tradition? The answer to this question is that even after hearing about a concept hundred times it is not possible to grasp a clear picture, whereas just one look at an illustration does that. Listening and reading does not leave a lasting impression on the mind but seeing a picture does that more effectively. The knowledge of Agams is so profound and complex that it cannot be grasped easily. For this reason we have published this illustrated edition with the purpose of bringing the spirit of Agams within easy reach of our readers and making the scriptures useful even for the common readers. I am confident that with the help of the 56 illustrations our readers will be able to understand the complex topics of Agams that are otherwise difficult to grasp. One attentive reading and viewing will help the reader recall the picture related to any theme whenever they hear about it i once again. They will be able to understand better what the preceptor has conveyed in the Agam. Thus these illustrated publications are the best medium for carrying the message of Agams to masses. Why the English translation? In this age of globalization it is a popular belief that only with the knowledge of English language can one pursue his goal of happiness. What to say of classical languages like Sanskrit and Prakrit when even the mother tongue is heading towards extinction due to this mindset. The children of Hindi speaking people cannot read Hindi properly. The children of Punjabi speaking people are not at ease with Punjabi script and language. Where can I express the agony of such wide spread apathy for the mother tongue? When the knowledge of the Prakrit, Sanskrit, Hindi or Punjabi scripts and languages will dwindle how will we pass on the knowledge of Agams to the future generations? Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 41 41 41 41 41 456 45 45 455 456 457 455 456 454 455 456 457 451 451 451 451 455 456 457 454 455 456 457 451 451 455 454 (PO) Yin Ya Ya Ya Ya Ya Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei Yin

Page #29
54545454545414141414141414141414 415 416 45155454545454545454545 Knowledge of scriptures should be saved at any cost. No matter what, we have to pass on the contents of Agams to the next generation. When the popularity of Sanskrit and Prakrit faded our ancestors gave us the ambrosia of Agams through Hindi. So now when the youth of today is more at ease with English than Hindi, it becomes our duty to use English translation for carrying the pious message of Agams to them and show them the path to immortality. 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 pursue the service to the Shrut (Agams). Whatever I have achieved and whatever I am presently doing is the fruit of his kindness and blessings. The blessings of my Gurus have provided me guidance and support at every step. My able disciple Shri Varun Muni and late Shri Shrichand ji Surana's son Shri Sanjay Surana have assisted me with all sincerity and devotion in editing this edition of Prashnavyakaran Sutra. Shri Rajkumar ji Jain, a scholar of Agams who leads an ascetic-like life as a householder, has done the English translation of this Agam. Shri Surendra Kumar ji Bothara has carefully gone through the English translation and made the required changes. My heartfelt thanks to them all. Due to blessings of revered Gurudev, generous devotees have extended their cooperation and contributions to this pious and cost intensive project of publishing Illustrated Agams. I convey my thanks and commendations to all those who have directly or indirectly co-operated in this mission. -Amar Muni (Uttar Bharatiya Pravartak) (38) 451 454 455 456 455 456 457 454 455 456 457 454 455 456 457 455 456 454 4 55 456 457 4 55 456 457 454 455 456 45

Page #30
)) ) anukramaNikA CONTENTS ) ) ) ) )))) ) ) 17 955555555555555555555555))))) prathama zruta skandha : AsravadvAra First Volume (Shrut-skandh): GATEWAYS OFAASRAWA viSaya pRSTha saM. Subject Page No. prathama adhyayana-hiMsA 1-74 FirstChapter-Violence 1-74 1. prANavadha kA svarUpa 4 1. Nature of Harming Life-Fore 4 2. prANavadha ke paryAyavAcI nAma 2. Synonymous of Praan-Vadh 8 3. pApiyoM kA pApakarma 3. Sin of the Sinners 4. jalacara jIvoM kI hiMsA 4. Violence to Aquatic Animals 5. sthalacara catuSpada jIva 5. Quadruped Living on Land 6. uraparisarpa jIva 6. Uraparisarp Animals 7. bhujaparisarpa jIva 7. Bhujaparisarp 8. nabhacara jIva 8. Nabhachar 9. anya vividha prANI 9. Other Different Living Beings 10. hiMsA karane ke prayojana 10. Purpose of Causing Violence 11. pRthvIkAya kI hiMsA ke kAraNa 26 11. Causes of Violence to Earth Bodied Creatures 12. apkAya kI hiMsA ke kAraNa 27 12. Causes of Violence to Water-Bodied 13. tejaskAya kI hiMsA ke kAraNa 27 13. Causes of Violence to Fire-Bodied Living Beings 14. vAyukAya kI hiMsA ke kAraNa 28 14. Causes of Violence to Air-Bodied Living Beings 15. vanaspatikAya kI hiMsA ke kAraNa 28 15. Causes of Violence to Plant-Bodied Beings 16. hiMsaka jIvoM kA dRSTikoNa 30 16. Approach of Violent Living Beings 17. hiMsaka janoM ke vividha prakAra 32 17. Various types of Violent Beings 32 18. hiMsA karane vAlI jAtiyA~ 33 18. Tribes Engaged in Violence 9999999999555555555555555555555555555555) (22) 8555555 555555555555555555555

Page #31
viSaya pRSThasaM. Subject Page No. 19. hiMsA kA phala 19. Consequences of Violence 20. naraka bhUmi varNana 20. Description of Hell 21. nArakoM kA vIbhatsa zarIra 21. Dreadful Body of Hellish Beings 22. nArakoM ko diyA jAne vAlA 22. Frightening Torture in Hell lomaharSaka duHkha 23. nAraka jIvoM kI karuNa pukAra 23. Bemoaning of Hellish Beings 24. nArakapAloM dvArA diyA jAne 24. Dreadful Torture by Guardians vAlA ghora duHkha of Hell 25. nArakoM kI vividha pIr3Ae~ 25. Various Pains of Hellish Beings 26. parasparodIrita vedanA 26. Pain Caused Mutually 27. nArakoM kI marane ke bAda kI gati 57 27. Life of Hellish Beings after Death 28. tiryaMca paMcendriya yoni ke duHkha __59 28. The Trouble ofAnimal State 29. caturindriya jIvoM ke duHkha 63 29. The Pain of Four-Sensed Living Beings 30. trIndriya jIvoM ke duHkha 66 30. Pain of Three-Sensed Living Beings 31. dvIndriya jIvoM ke duHkha ___31. Pain of Two-Sensed Living Being 32. ekendriya jIvoM ke duHkha 67 32. Pain of One-Sensed Living Beings 33. manuSyabhava ke duHkha 71 33. Sufferings of Human Life 34. upasaMhAra ____34. Conclusion dvitIya adhyayana-mRSAvAda 75-122 Second Chapter-Falsehood 75-122 1. mRSAvAda kA svarUpa 75 1. Nature of Falsehood 2. mRSAvAda ke nAmAntara 2. Synonyms of Falsehood 3. mRSAvAdI 3. The False maSAvAdI-nAstikavAdI kA mata 4. Philosophy of Falsehood 5. asadbhAvavAdI kA mata 80 5. Belief of Asadbhavavadi (23) 555555555555555 ))))))))) ))))

Page #32
Subject Page No. viSaya pRSTha saM. 6. prajApati dvArA sRSTi-sarjana kI mAnyatA 92 7. mRSAvAda 98 8. IrSyA-dveSavaza jhUThA doSAropaNa ___ karane vAle 102 9. lobhajanya anarthakArI jhUTha 104 10. asatyavAdI : ubhaya-ghAtaka 11. pApa kA parAmarza dene vAle 108 12. pApa kArya meM sahabhAgI banane vAle 110 107 13. hiMsaka upadeza-Adeza 14. yuddhAdi ke upadeza-Adeza 15. mRSAvAda kA bhayAnaka phala 111 114 116 16. phalavipAka kI bhayaMkaratA 20 6. Belief of Creation by Prajapati 92 7. Falsehood (Mrishavad) 8. False Allegations out of Jealousy 9. Falsehood Arising from Greed 104 10. Falsehood : Dual Harm 11. Advisors of Sin 12. Becoming Partners in Violent Sinful Acts 13. Violent Lessons and Orders 14. Lesson or Order about War 15. Dreadful Results of Falsehood 16. Dreadfulness of Consequences 17. Conclusion Third ChapterAdattadan (Stealing) 123-176 1. Introduction of Adatt 123 2. Thirty Synonyms of Stealing 3. Various Types of Stealing 4. Attack by Rulers to Secure Money 5. Various Weapons for the Battle 6. Dreadfulness of Battlefield 7. Thieves in Forest 8. Sea Robbers 140 9. Village Robbers 10. Jail Tortures to Thieves Wan 555555555555555555555555555555555555555555555558 17. upasaMhAra 121 tRtIya adhyayana-adattAdAna 123-176 / 126 1. adatta kA paricaya 2. adattAdAna ke tIsa nAma 3. cauryakarma ke vividha prakAra 4. dhana ke lie rAjAoM kA AkramaNa 130 133 134 5. yuddha ke lie vividha prakAra kI zastra-sajjA 6. yuddha-sthala kI vIbhatsatA 7. vanavAsI cora 8. samudrI DAkU 9. grAmAdi lUTane vAle 10. cora ko bandIgRha meM hone vAlI yAtanAe~ 134 136 140 140 145 145 149 (24) )))))))))))))55555555555555 B

Page #33
viSaya 11. cora ko diyA jAne vAlA daNDa 12. coroM kI dI jAtI huI bhISaNa yAtanAe~ 13. pApa aura durgati kI paramparA 14. saMsAra-sAgara 15. bhoge binA chuTakArA nahIM 16. upasaMhAra caturtha adhyayana - abrahma 1. abrahmacarya kA svarUpa 2. abrahma ke guNa - niSpanna nAma 3. abrahmasevI devAdi 4. cakravartI ke viziSTa bhoga 5. cakravartI ke rAjya vistAra 6. cakravartI narendra ke vizeSaNa 7. cakravartI ke zubha lakSaNa 8. cakravartI kI Rddhi 9. baladeva aura vAsudeva ke bhoga 10. mANDalika rAjAoM ke bhoga 11. akarmabhUmija manuSyoM ke bhoga pRSTha saM. 154 160 163 165 175 176 177-222 177 179 183 187 187 188 188 189 193 202 202 Subject 11. Punishment Awarded to Thieves 12. Dreadful Tortures given to Thieves 13. Sin and the Tradition of Bad Existence The Mundane Ocean No Relief without Experiencing 14. 15. 16. Conclusion Fourth ChapterNon-Celibacy (Abrahm) 1. Nature of Non-Celebacy on its Qualities 3. Celestial Beings Engaged in Lust 4. Unique Wealth of Chakravartis 5. Extent of Kingdom of Chakravarti 6. Special Characteristics of Chakravarti (Abrahm) 2. Synonyms of Abrahm Based Page No. 7. Good Signs of Chakravarti 8. Prosperity of Chakravarti 9. Enjoyments of Baldev and Vasudev (25) 154 160 163 165 175 176 177-222 177 179 183 187 187 193 10. Enjoyments of Mandalik Kings 202 11. Enjoyments of men of lands of Non-action 188 188 189 202 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 phra

Page #34
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan viSaya 12. akarmabhUmija nAriyoM kI zarIra-sampadA 13. parastrI lubdha jIvoM kI durdazA 14. abrahmacarya kA duSpariNAma 15. upasaMhAra paMcama adhyayana - parigraha 1. parigraha kA svarUpa 2. parigraha mahAvRkSa 3. parigraha ke guNaniSpanna nAma 4. deva evaM manuSyagaNa bhI parigraha ke pAza meM ba~dhe haiM 5. parigraha ke lie vividha kalAe~ sIkhate haiM 6. parigraha pApa kA kaTuphala AsravadvAra kA upasaMhAra pRSTha saM. viSaya bhUmikA saMvaradvAroM kI mahimA prathama adhyayana -ahiMsA 1. ahiMsA bhagavatI ke sATha nAma 210 216 219 223-243 222 223 224 228 232 239 242 244-245 247 250 253 - 294 Subject 12. Physical Wealth of Women of Akarm Area 13. Bad Condition of Men 253 14. Bad Results of Non-Celebacy 15. Conclusion Attracted to other's Women Fifth Chapter Attachment (Parigraha ) 1. Nature of Parigraha 2. 3. 4. Parigraha : The Great Tree Synonyms of Parigraha Gods and Humans: Victims of Parigraha 5. Learning of Various Arts dvitIya zruta skandha: saMvaradvAra Second Volume (Shrut-skandh) : GATEWAYS OF SAMVAR pRSTha saM. Page No. for Parigraha 6. Bitter Fruits of Attachment Conclusion of Asrav Dvar (26) Subject Introduction Importance of Samvar 210 First ChapterNon-Violence (Ahimsa ) 1. Sixty Synonyms of Non-Violence (Ahimsa) 216 219 222 223-243 223 224 228 232 239 242 244-245 Page No. 247 250 253-294 253 phra 2595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59595955555555955555595555559595952 phra Wan Wan Wan Wan Wan

Page #35
5 5 5 5 5 5 555 5555 5555 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 viSaya 2. ahiMsA kI mahimA 261 3. ahiMsA ke vizuddha dRSTA aura ArAdhaka 263 4. AhAra kI nirdoSa vidhi 5. jina pravacana kA uddezya aura phala pRSTha saM. dvitIya adhyayana - satya 1. satya kI mahimA 2. doSayukta satya kA tyAga 3. bolane yogya satya vacana 4. satya vacana bolane kA suphala 6. ahiMsA mahAvrata kI pA~ca bhAvanAe~a) prathama bhAvanA : IryAsamiti ba) dvitIya bhAvanA : manaHsamiti sa) tRtIya bhAvanA vacanasamiti : da) caturtha bhAvanA : AhAraiSaNAsamiti 286 ya) pA~cavI bhAvanA : AdAna-nikSepaNasamiti 283 283 285 285 281 295-319 295 299 301 307 5. satya mahAvrata kI pA~ca bhAvanAe~ a) prathama bhAvanA : anuvIcibhASaNa 308 ba) dUsarI bhAvanA : akrodha 309 Subject 2. Glory of Ahimsa 3. True Practitioners of Non-Violence 263 4. Faultless Method of Taking Food 274 5. Purpose of Word of Omniscient and its Result 6. Five Sentiment of Major Vow of Ahimsa C) Third Sentiment: Equanimity in Speech A) First Sentiment: Iriya Samiti 283 B) Second Sentiment : Equanimity of Mind D) Fourth Sentiment: Page No. E) Fifth Sentiment: 261 Discrimination in Keeping and Picking up Things Improper Word B) Second Sentiment: Not to be Angry 283 Equanimity in Seeking Food 286 285 285 Second Chapter-Truth 1. The Glory of Truth 2. Avoidance of Faulty Truth 3. Words Worthy to be Uttered 4. Good Result of Major Vow of Truth 307 5. Five Sentiments of Major Vow of TruthA) First Sentiments : 289 295-319 295 299 301 308 (27) fafafafafafa 309

Page #36
viSaya Subject Page No. pRSTha saM. 310 sa) tIsarI bhAvanA : nirlobhatA da) cauthI bhAvanA : nirbhayatA 312 ya) pA~cavIM bhAvanA : hAsya-saMyama 312 6. upasaMhAra tRtIya adhyayana-dattAnujJAta 318 320-345 )))))))))))))5555555555555 1. asteya kA svarUpa 2. ye asteya ke ArAdhaka nahIM 320 324 3. asteya ke ArAdhaka kauna ? C) Third Sentiment : Control over Greed D) Fourth Sentiment: Fearlessness E ) Fifth Sentiment : Discarding Laughter 6. Conclusion Third ChapterTo Get with Permission 320-345 1. Nature of Non-Stealing 2. Not True Practitioner of the vow of Non-Stealing 2. Who is Practitioner of Non-Stealing ? 3. Advantage of its Practice 4. Five Sentiments of the Vow of Non-StealingA) First Sentiment: Faultless Upashraya B) Second Sentiment: Faultless Bedding C) Third Sentiment :Avoiding Sinful Activities about Bed 3 D) Fourth Sentiment : Food Offered According to Code 339 E) Fifth Sentiment : Humility Towards Co-Religionist 5. Conclusion 330 3. asteya vrata kI ArAdhanA kA phala 4. asteya vrata kI pA~ca bhAvanAe~- 334 . a) prathama bhAvanA : nirdoSa upAzraya 335 ) ba) dvitIya bhAvanA : nirdoSa saMstAraka 337 ) sa) tRtIya bhAvanA : zayyA-parikarmavarjana 338 da) caturtha bhAvanA : anujJAtabhaktAdi 339 ya) pA~cavI bhAvanA : sAdharmika vinaya 5. upasaMhAra 340 Toward Wan ))))))) 344 (28) 555555555555555555555555555555555558

Page #37
555555555555555555555555555555555555 viSaya Subject Page No. pRSTha saM. 346-376 caturtha adhyayana-brahmacarya 1. brahmacarya kI mahimA 346 2. battIsa upamAoM se maNDita brahmacarya 352 3. mahAvratoM kA mUla : brahmacarya 346 Fourth ChapterBrahmcharya 346-376 1. Importance of Chastity 346 2. Thirty Two Similies of Vowof Chastity 352 3. Basis of All Major Vows: Brahmcharya 358 4. Causes Adversely Affecting Chastity 361 5. Codes Safe-guarding Chastity 362 6. Five Sentiments of Vow ofChastity A) First Sentiment : Aloof Bed 365 4. brahmacarya-vighAtaka nimitta 361 362 365 5. brahmacarya-rakSaka niyama 6. brahmacaryavrata kI pA~ca bhAvanAe~a) prathama bhAvanA : vivikta-zayanAsana ba) dvitIya bhAvanA : strI-kathAvarjana sa) tRtIya bhAvanA : striyoM ke rUpa-darzana kA tyAga da) caturtha bhAvanA : pUrvabhoga-cintana-tyAga 367 368 369 ya) pA~cavIM bhAvanA : snigdha sarasa bhojana-tyAga 371 7. upasaMhAra 3194 paMcama adhyayana-parigrahatyAga 377-437 B) Second Sentiment: Avoiding ___Stories about Women 367 C) Third Sentiment: Avoiding Looking at Beauty of Women 368 D) Fourth Sentiment : Avoiding Recollection of Earlier Enjoyments 369 E) Fifth Sentiment :Avoiding Rich Tasty Juicy Food 371 7. Conclusion 375 Fifth ChapterDiscarding Parigraha 377-437 1. Introduction 377 2. Dharma Tree 395 377 395 1. utkSepa 2. aparigraha saMvara kA svarUpa dharma-vRkSa kI upamA 3. aparigrahI ke liye akalpanIya-anAcaraNIya 4. sannidhi-tyAga 3. Prohibitions for the Detached 396 396 398 4. Discarding Collection of Possession 398 (29) 55555555555555555555555555555555555%

Page #38
phaphaphaphaphaphaphaphaphaphaphapha Wan ttttt*****************5*tttttttttttttu viSaya 5. kalpanIya bhikSA 6. sAdhu ke liye grAhya dharmopakaraNa 7. aparigrahI sAdhu kA Antarika svarUpa 8. nirgranthoM kI 31 upamAyeM 9. aparigrahavrata kI pA~ca bhAvanAe~ a) prathama bhAvanA : zrotrendriyasaMyama ba) dvitIya bhAvanA cakSurindriya-saMvara sa) tRtIya bhAvanA : ghrANendriya-saMyama da) caturtha bhAvanA : rasanendriyasaMyama ya) pA~cavIM bhAvanA sparzanendriyasaMyama 10. paMcama saMvaradvAra kA upasaMhAra pariziSTa- 1 : viziSTa zabdoM evaM nAmoM kA koza pariziSTa - 2 : sampUrNa praznavyAkaraNa eka dRSTi meM pRSTha saM. 402 405 407 411 416 417 420 823 sampUrNa saMvaradvAra kA upasaMhAra 438-439 425 427 430 440-476 Subject 5. Acceptable Offering 402 6. Articles for Monk 405 7. Inner Nature of Detached Monk 407 8. Thirty one Illustrative Comparisons of Monks 9. Five Sentiments of Vow of Non-Attachment A) First Sentiment: B) Second Sentiment: Restraint of Sense of Hearing 417 Restraint of Karma Inflow Restraint to Sense of Sight Page No. Conclusion of complete Gateway of Samvar 411 Appendix-2: Complete Prasnavyakaran Sutra at a glance 416 C) Third Sentiment: Restraint of Sense of Smell D) Fourth Sentiment: Restraint of sense of Taste E) Fifth Sentiment: Restraint of Sense of Touch 427 10. Conclusion of Fifth Gateway of Samvar 420 423 425 Appendix-1: Glossary of Technical Words 440-476 438-439 5 mimimitktimitimititmilll********************************tmillli 430 5 5 55 5 (30) *********************************M 55 Wan

Page #39
sacitra praznavyAkaraNa sUtra prathama zrutaskaMdha : AsavadvAra ILLUSTRATED PRASNAVYAKARAN SUTRA First Volume: GATEWAYS OFAASRAWA Wan ))))))))))))555555555555555555

Page #40
%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Wei %%%%%%%%%%%%%%Hui Wu Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 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 Bu Bu Bu Bu Bu Bu Bu Bu 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 Ri

Page #41
FFFFF 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 AsravadvAra AASRAVA DVAAR prathama adhyayana : hiMsA FIRST CHAPTER : VIOLENCE 1. jaMbU ! iNamo aNhaya-saMvara viNicchayaM, pavayaNassa nnissNdN| vocchAmi NicchayatthaM, subhAsiyatthaM mahesIhiM // 1 // paMcaviho paNNatto, jiNehiM iha aNhao annaaiio| hiMsAmosamadattaM abbaMbhapariggaraM ceva // 2 // jArisamo jaM NAmA, jaha ya kao jArisaM phalaM dei| je vi ya kareMti pAvA, pANavahaM taM nnisaameh||3|| 1. Arya sudharmA svAmI apane ziSya jambU svAmI se kahate haiM-jambU ! Asrava aura saMvara ko bhalIbhA~ti jAnane aura samajhane ke lie yaha sUtra sampUrNa jina pravacana kA sArarUpa hai arthAt jina pravacana kA nicor3a hai| donoM tattvoM kA samyak nizcaya karane ke lie maharSiyoM-tIrthaMkaroM evaM gaNadharoM Adi ke dvArA yaha samIcIna rUpa se kahA gayA hai| jinezvara deva ne isa jagat meM anAdi Asrava ke pA~ca prakAra batAye haiM-(1) hiMsA, (2) asatya, (3) adattAdAna, (4) abrahma, aura (5) parigraha (mUrchA-mamatva) // 2 // prANavadharUpa prathama Asrava hai| vaha jaisA hai, usake jo-jo nAma haiM, jina pApI prANiyoM dvArA vaha jisa rUpa meM, jisa prakAra kiyA jAtA hai aura jaisA-(duHkhamaya) phala pradAna karatA hai, una sabako tuma suno||3|| 1. Reverend Sudharma Swami tells his disciple Jambu Swami-O Jambu ! This text is the very essence of entire teaching of the omniscient in order to properly understand the inflow of Karma (Aasrava) and the stoppage of the said inflow (Samvar). In other words it is the gist of the sermon of the Jina. It is lucidly said by the great sages-Tirthankars and the Ganadhars in order to explain in detail the two essentials. The omniscient has laid down that Aasrava which has been in existence since beginningless period is of five types namely-(i) violence, ii) falsehood, (iii) stealing, (iv) non-chastity, and (v) covetousness parigraha). gru.1, prathama adhyayana : hiMsA Azraya (1) Sh.1, First Chapter: Violence Aasrava Wu %%%%% %%% %%% % %% %%%% %% %%%%

Page #42
| 95 5 5 55 5 5 5 5 5 5 5 5 55 5 55 2955555 5 5 5 5 5 5 5 5 5 5 5 5959595959595955 5555 5 5 5 5 5 5559595959595 Wan The first type of Aasrava is in the form of causing violence to the life Wan force. Now you listen its different names, the way it is committed by the ignoble, and its consequences. 55555 5 5 5 5 5 5959595952 vivecana : jina bhAvoM tathA jina pravRttiyoM se AtmA meM pApa-karmarUpa malina paramANu praviSTa hote haiM, unako 'Asrava' kahA gayA hai| 'Asrava' ko samajhAne ke lie samudra meM sthita naukA kA udAharaNa diyA jAtA hai| samudra sthita naukA meM yadi chidra ho jAte haiM, to una chidroM dvArA naukA meM dhIre-dhIre pAnI praveza karane lagatA hai, phalasvarUpa naukA samudra meM DUbane kI sthiti meM pahu~ca jAtI hai| isI prakAra saMsArarUpI samudra meM karmavargaNArUpa athAha jala bharA hai| AtmArUpI naukA isa samudra meM taira rahI hai| jaba AtmA hiMsA, asatya, caurya, abrahmacarya aura parigraharUpa azubha bhAvoM meM pravRtta hotI hai to usameM aise chidra ho jAte haiM jinase azubha karmarUpI jala AtmA meM Ane lagatA hai| karma jala se bhArI hone para AtmArUpI naukA saMsAra-samudra meM DUbane lagatI hai / Asrava: chidra - nAva meM chidra hai to usameM se pAnI AtA hai| usI prakAra hiMsA se AtmA meM azAtA vedanIya karma Ate haiM / isa prakAra karma Ane ke chidra ko Asrava kahate haiM / ahiMsA, satya Adi saMyamarUpa zubha bhAvoM dvArA una chidroM ko rokA jAtA hai / chidroM ko roka denA 'saMvara' hai| tattvArthasUtra meM Asrava ke pA~ca bheda batAye haiM- (1) mithyAtva, (2) avirati, (3) pramAda, (4) kaSAya, (5) yog| kucha anya apekSAoM 'Asrava ke bIsa bheda bhI ginAye gaye haiM / prastuta tIna gAthAoM meM se prathama gAthA meM zAstrakAra ne batAyA hai ki arhat tIrthaMkaroM dvArA isa zAstra meM Asrava aura saMvara kI samIcIna, sarvAMga prarUpaNA kI jAyegI / jisane karmabandha ke kAraNa - 'AsravoM' aura karmanirodha ke kAraNa 'saMvaroM' ko bhalIbhA~ti jAna liyA, usane samagra jina pravacana ke rahasya ko hI jAna liyA hai| pratyeka saMsArI jIva ko Asrava anAdikAla se ho rahA hai, saMsArI jIvoM ne Asrava kA kabhI bhI samagra rUpa meM nirodha nahIM kiyA, kintu anAdi hone para bhI Asrava anantakAlika nahIM hai| saMvara ke dvArA usakA paripUrNa nirodha kiyA jA sakatA hai| abhavya jIvoM kI apekSA Asrava anAdi - ananta hai / ve kabhI Asrava kA sampUrNa nirodha nahIM kara pAte / kintu bhavya jIvoM kI apekSA yaha anAdi - sAnta hai / Asrava kA nirodha karanA saMvara hai| prastuta Agama meM prathama Asrava kA svarUpa batAkara phira saMvara kA svarUpa batAyA jAyegA / tRtIya gAthA meM hiMsA ko 'jIva vadha' nahIM kahakara 'prANa vadha' kahA hai| TIkAkAra ne isakA spaSTIkaraNa karate hue likhA hai, 'jIva' kA kabhI vadha nahIM hotA, vaha zAzvata hai, kintu zarIra ke bhItara jo jIva kI zaktirUpa 'prANa' hai, unakA vinAza karane para 'jIva' ko ghora kaSTa va pIr3A pahu~catI hai| sabhI zarIradhArI jIvoM ko apane prANa priya haiM, prANa nAza apriya va duHkhadAyI hai| kisI jIva ko kaSTa pahu~cAnA hiMsA hai| ataH yahA~ hiMsA ke artha meM 'prANa vadha' zabda kA sArthaka, soddezya prayoga kiyA gayA hai| jaisA kahA hai zrI praznavyAkaraNa sUtra dasa prakAra ke prANoM meM se kisI bhI prANa kA viyojana (nAza) karanA hiMsA hai| aura prANAH dazaite bhagavadbhiruktA, teSAM viyogIkaraNaM taM hiMsA || (2) Shri Prashna Vyakaran Sutra phra phra 755 5 5 5 5595555 55955 559 5552 Wan

Page #43
51451 455 456 457 451 451 451 455 456 457 451 451 451 451 451 451 451 454 455 456 457 451 451 455 456 457 451 451 41 41 41 41 41 41 sarvaprathama hiMsA Asrava ke sambandha meM nimnalikhita viSayoM para prakAza DAlA jAyegA(9) PET Brea Fatey PT? (2) usake kyA-kyA nAma haiM, jinase usake vividha rUpoM kA parijJAna ho sake ? (3) hiMsArUpa Asrava kisa prakAra se kiyA jAtA hai ? (4) vaha Asrava kisa prakAra kA kaTu phala pradAna karatA hai? () ott Tu Jia- anta? Elaboration-The sentiments and the activities, which result in inflow of atoms of dirty karmic matter in the soul are called Aasrava. In order to enable one to understand Aasrava properly, the example of boats floating on the sea is quoted. In case holes develop in the boat, the sea-water slowly enters the boat. As a result there comes a stage when the boat starts sinking. Similarly the worldly ocean of life, death and re-birth is full of water in the form of harmful Karmic matter. The soul in the form of boat floats in that sea. When the soul engages itself in thought activity coloured with violence, falsehood, stealing, non-chastity or attachment for worldly things, holes develop in the boat representing soul and through those holes the demerit Karmas start entering the soul just as water enters the boat. Due to the heavy load of water in the form of Karmas, the soul represented by the boat starts sinking in the worldly ocean. Asrava is like holes. If there are holes in a boat, water entersit. In the same way violence causes entry of pain-causing karmas in the soul. These holes that allow entry of Karmas in the soul are called Aasrava. The holes are plugged with meritorious thought activity in the form of non-violence (ahimsa), truth and the like; plugging the holes is called Samvar. According to Tattvarth Sutra, Aasrava is of five types-(i) Wrong perception (mithyatva), (2) non-restraint (avirati), (3) slackness (pramaad), (4) passions (kashaya), and (5) activities of body, speech and mind (yoga). In another context Aasrava is stated to be of twenty types. Among the three verses mentioned above, the author has mentioned in the first verse that the reverend Tirthankars shall explain here Aasrava and Samvar in a comprehensive manner. One who clearly understands Aasrava--the cause of inflow of Karma, and Samvar-the cause of stoppage of the inflow, properly, he shall in reality understand the very secret of the philosophy of the omniscient. zru.1, prathama adhyayana : hiMsA Azrava (3) Sh.1, First Chapter: Violence Aasrava F 455 456 457 455 456 457 455 456 457 45454545454545454545454545454545454545454545454545

Page #44
545454545 455 456 457 455 456 4 457 454 455 456 457 5545454545454516 414 415 41454545454545454545454545454545454545 Every worldly living being is experiencing Aasrava since beginningless period. He never made serious effort to stop that inflow of Karma (Aasrava) completely. Although Aasrava has been without a beginning, yet it is not endless. It can be stopped completely through Samvar. In the context of abhavya (those who are incapable of attaining salvation) it is indeed without a beginning and also without an end. They can never stop the inflow of Karmas completely. But in the case of bhavya living beings, it can be ended. To stop Aasrava is Samvar. In the present text, at first the nature of Aasrava shall be explained in detail and thereafter Samvar shall be described. In the third verse, violence is not interpreted as killing the living being. It is mentioned as killing the life-force. Explaining it, the commentator has mentioned that a living being is never killed. He is permanent. But when the life-force in him, which is called praan, is destroyed, the living being experiences great pain. Every living being 4 possessing physical body has a great affection for the life-forces in him. He does not like the destruction of life-force in him. He experiences great pain at their loss. To cause trouble to any living being (Jiva) is violence (himsa). So violence has been properly interpreted as hurting the life-45 force. For instance it has been mentioned by the wise that the life-force 45 is of ten types and to cause hurt to any one of them is violence. At first, the following topics shall be discussed in the context of Himsa Aasrava (1) What is the nature of Himsa Aasrava? (2) What are the various names through which one can know its different forms ? (3) How is Himsa Aasrava performed ? (4) How does Himsa Aasrava produce bitter result ? (5) Who are the persons involved in causing hurt to living beings? uvrag 27 1764 NATURE OF HARMING LIFE-FORCE (PRAAN VADH) 2. pANavaho NAma eso jiNehiM bhaNio-1 pAvo 2 caMDo 3 ruddo 4 khuddo 5 sAhasio 6 aNArio 7 NigghiNo 8 NissaMso 9 mahanbhao 10 paibhao 11 aibhao 12 bIhaNao 13 tAsaNao 14 aNajjao 15 uvveyaNao ya 16 Niravayakkho 17 Niddhammo 18 NippivAso 19 / NikkaluNo 20 NirayavAsagamaNanidhaNo 21 mohamahanbhayapayaTTao 22 mrnnvemnnsso| esa paDhamaM 36 erill 911 7 455 456 455 456 457 454 455 454 455 455 456 457 45515 455 456 454 455 456 457 454 455 456 457 45454542 57 454 455 456 455 456 4 457 5 4 451 455 456 457 454 455 456 457 455 454 455 456 45155 456 457 455 456 457 455 456 49 zrI praznavyAkaraNa sUtra (4) Shri Prashna Vyakaran Sutra 4 4514614557454545454545454545454545454541414141414141414141414141414142

Page #45
2. jinezvara bhagavAna ne prANavadha rUpa hiMsA kA svarUpa isa prakAra batAyA hai, yathA - ( 9 ) pApa, (2) caNDa, (3) rudra, (4) kSudra, (5) sAhasika, (6) anArya, (7) nirghRNa, (8) nRzaMsa, (9) mahAbhaya, (10) pratibhaya, (11) atibhaya, (12) bhApanaka, (13) trAsanaka, (14) anyAya, (15) udvegajanaka, (16) nirapekSa, (17) nirdharma, (18) niSpipAsa, (19) niSkaruNa, (20) narakavAsa gamana - nidhana, (21) mohamahAbhaya pravartaka, (22) maraNavaimanasya / iti prathama adharma - dvAra | T 2. The omniscient Tirthankar has described the nature of Praan Vadh as under(i) sin, (ii) contemptible (chand), (iii) wrath (rudra), (iv) rustic (kshudra), (v) rash (sahasik) (vi) uncultured (anarya), (vii) treacherous (nirghurna), (viii) inhuman ( nrishans), (ix) a great fear, (x) shadow of fear (pratibhaya ), (xi) extreme fear (atibhaya ), (xii) terrible (bhapanak ), (xiii) terrorising (trasanak ), (xiv) unjust, (xv) distressed, (xvi) noncommittal, (xvii) un-religious, (xviii) merciless, (xix) non-compassionate, (xx) desirous of hell, (xxi) engrossed in extreme fear due to attachment, (xxii) enmity due to death. vivecana: hiMsaka kI manovRttiyoM aura usake pariNAmoM kA prakaTIkaraNa karane vAle 22 vizeSaNa prastuta sUtra meM diye haiM, jinakA bhAvArtha isa prakAra hai (1) pAvo - pApakarma kI 82 prakRtiyoM ke bandha kA kAraNa hone se yaha pAparUpa hai| (2) caMDo- jaba kaSAya ke bhar3akane se pariNAma ugra ho jAte haiM, taba jIva prANavadha karatA hai, ataeva yaha caNDa hai| phaphaphaphapha (3) ruddo - hiMsA karate samaya jIva raudra pariNAmI bana jAtA hai, ataeva hiMsA rudra hai| (4) khuddo - ya - yaha atyanta nIca karma hone se kSudra hai| hiMsA karane vAle ke mana meM svArthalipsA, asahiSNutA, durbalatA, kAyaratA, IrSyA evaM saMkIrNatA Adi kSudra manobhAva rahate haiN| (5) sAhasio - hiMsA karane vAlA avivekI, dussAhasika tathA hiMsA ke kaTu pariNAmoM ke prati lAparavAha hotA hai| (6) aNArio-anArya puruSa hiMsA kA AcaraNa karate haiM, athavA heya pravRtti hone se bhI yaha anArya karma kahA gayA hai| (7) NigghiNo - hiMsA karate samaya pApa se ghRNA nahIM rahatI, ataH yaha nirghRNa hai| (8) NissaMso - hiMsA dayAhInatA kA kArya hai, ataeva nRzaMsa hai| (9) mahatbhao - hiMsA kI pRSThabhUmi meM bhaya bhI eka prabala kAraNa hai| hiMsA karate hue hiMsaka bhayabhIta rahatA hai / jisakI hiMsA hotI hai vaha hiMsya bhI bhayabhIta hotA hai| hiMsA kRtya ko dekhane vAle darzaka bhI bhayabhIta hote haiN| hiMsA meM bhaya vyApta hai| hiMsA bhaya kA hetu hone ke kAraNa use mahAbhayarUpa mAnA hai| (10) paibhao - hiMsA karane vAle kA mana bhI hiMsya prANI se bhayabhIta rahatA hai| ataH yaha pratibhaya hai / bhaya se bhaya utpanna hotA hai| zru. 1, prathama adhyayana : hiMsA Azrava phra (5) Sh. 1, First Chapter: Violence Aasrava

Page #46
B55555555555555555555555555441955555 ) )) ) ) )) ) )) )) ) )) ) )))) )) ) ) )) )) )) )) (11) aibhao-hiMsA prANavadha (mRtyu) svarUpa hai| prANimAtra ko mRtyubhaya se bar3hakara anya koI bhaya nhiiN| 'etasmAt anyat bhayaM nAsti' mRtyu se bar3A yA maraNa ke samAna anya koI bhaya nahIM hai| ataH yaha atibhaya hai| (12) bIhaNao-hiMsA dUsaroM meM bhaya utpanna karane vAlI hai| (13) tAsaNao-dUsaroM ko trAsa yA kSobha utpanna karane vAlI hai| (14) aNajao-hiMsA nIti va nyAya viruddha hone ke kAraNa anyAya hai| (15) ubveyaNao-hiMsA hRdaya meM udvega utpanna karane vAlI hai| (16) Niravayakkho-hiMsaka prANI anya ke prANoM kI apekSA-paravAha nahIM karatA, unheM tuccha samajhatA hai| ataeva use nirapekSa kahA gayA hai| (17) Niddhammo-hiMsA dharma se viparIta hai| arthAt hiMsA trikAla meM bhI dharma nahIM ho sktii| (18) NippivAso-hiMsaka ke citta meM dUsaroM ke jIvana kI pipAsA-icchA nahIM hotI, ataH vaha niSpipAsa kahI jAtI hai| ke (19) NikkaluNo-hiMsaka ke mana meM karuNAbhAva nahIM rahatA, vaha nirdaya ho jAtA hai| (20) NirayavAsagamaNanidhaNo-hiMsA kA sunizcita pariNAma narakagati kI prApti rUpa hai| (21) mohamahatbhayapayaTTao-hiMsA mUr3hatA kI jananI evaM pariNAma meM ghora bhaya ko utpanna karane vAlI hai| (22) maraNavemaNasso-maraNa ke kAraNa jIvoM meM usase vimanaskatA-udAsI utpanna hotI hai| athavA yaha marane OM vAle ke mana meM vaimanasya (vaira-dveSa) utpanna karatI hai| ukta vizeSaNoM se hiMsA kA vAstavika rUpa prakaTa kiyA // gayA hai| Elaboration In this paragraph twenty two adjectives have been mentioned in order to describe the mental attitude of the violent person and the consequences of such states (1) Sin-Since it results in bondage of 82 species of demerit Karma, it Wan is a sin. (2) Contemptible-A person hurts the life-force of others when he becomes violent due to the influence of passion. So it is contemptible (chand) (3) Wrath-While committing violence, one is in a state of wrath such a violence is wrath. (4) Rustic-Violence is an extremely low type action. A violent person is selfish. He is intolerant, weak, coward, jealous and mean. So he is in a rustic (kshudra) state. (5) Rash-A violent person does not have a sense of discrimination. He cannot control his passions. He is slack about the bettor consequences of violence. ))) )) ) ) ))) )) )) )) )) )) )) )) )) )) )) )) ))) )) ))) zrI praznavyAkaraNa sUtra (6) Wan Shri Prashna Vyakaran Sutra Wan )

Page #47
5555555555555 456 466 467 468 46 46 46 46 46 46 46 46 46 13 Wan Wan Wan Wan 444755555555555 (6) Uncultured-Only those who are not civilized, engage, themselves in violence. Further such a behaviour needs to be abandoned. So it is an uncultured act. (7) Treacherous-While committing violence, one has no contempt for sin. So it is treacherous. (8) Inhuman-Violence is the act of one devoid of compassion. So it is inhuman. (9) Great Fear-In the background of violence, the primary cause is (10) Shadow of Fear-The person committing violence is mentally afraid of the one against whom he is violent. So it is a shadow of fear. Fear results in fear. (11) Extreme Fear-Violence is by nature hurting the life-force (causing death). The greatest fear to a living being is the fear of death. So it is extreme fear. fear. While engaged in violence, one remains in a state of fear. One who is the victim of that violence, he also remains frightened. The persons 55 seeing the violent act are also in a state of fear. So violence is full of fear. (12) Terrible-Violence causes fear in others. (13) Terrorising-Violence causes dejection and trouble. (14) Unjust-Violence is against the code of morality and justice. So it is unjust. (15) Distress-Violence causes distress in the heart. (16) Non-committal-A violent person has no regard for the life-force of others. He considers them insignificant. So he is said to be noncommittal. (17) Unreligious-Violence is against the code defined in scripture. It cannot be justified in any period. (18) Merciless-A violent person has no respect for the life of others. So he is merciless. (19) Non-compassionate-A violent person is devoid of any feeling of compassion. He is cruel. (20) Desirous of Hell-Violence definite leads one to hell in the next life. ma zru. 1, prathama adhyayana : hiMsA Azrava (7) Sh.1, First Chapter: Violence Aasrava 555555555555555555555555 5555555555555555555555555555555555555 Wan Wan Wan

Page #48
05555555555555555555555555555555555558 ))) Wan ) (21) Engrossed in Extreme Fear due to Attachment-Violence is the mother of ignorance. It causes extreme state of fear. (22) Enmity due to Death-Since violence causes death, the victim feels extremely sad. It causes animosity in the victim. The above-mentioned qualitative interpretations describe the real nature of violence. ))))))) )))))))))))))) prANavadha ke paryAyavAcI nAma SYNONYMOUS OF HURTING LIFE-FORCE 3. tassa ya NAmANi imANi goNNANi hoti tIsaM-taM jahA 1. pANavahaM, 2. ummUlaNA sarIrAo, 3. avIsaMbho, 4. hiMsavihiMsA tahA, 5. akiccaM ca, 6. ghAyaNA ya, 7. mAraNA ya, 8. vahaNA, 9. uddavaNA, 10. tivAyaNA ya, 11. AraMbhasamAraMbho, OM 12. Auyakkammassuvaddayo bheyaNiTThavaNagAlaNA ya saMvaTTagasaMkhevo, 13. maccU, 14. asaMjamo, 15. kaDagamaddaNaM, 16. voramaNaM, 17. parabhavasaMkAmakArao, 18. duggaippavAo, 19. pAvakovo ya, OM 20. pAvalobho, 21. chaviccheo, 22. jIviyaMtakaraNo, 23. bhayaMkaro, 24. aNakaro, 25. vajjo, 26. pariyAvaNaaNhao, 27. viNAso, 28. NijjavaNA, 29. luMpaNA, 30. guNANaM virAhaNatti viya * tassa evamAINi NAmadhijjANi hoti tIsaM, pANavahassa kalusassa kdduyphldesgaaii||2|| 3. prANavadharUpa hiMsA ke kaTu phaloM ko darzAne vAle vividha arthoM va bhAvoM ke dyotaka guNavAcaka 5 tIsa nAma isa prakAra haiM (gauNa' zabda se eka artha yaha bhI dhotita hotA hai ki ye saba nAma to gauNa haiM, mukhya nAma to OM prANavadha yA hiMsA hai|) (1) prANavadha-svArtha, ajJAna aura moha meM andhe hokara kisI bhI prANI ke prANoM kA ghAta karanA OM prANavadha hai| pA~ca indriyA~, manabala, vacanabala, kAyabala, Ayu, zvAsocchvAsa, ina dasa prANoM meM se kisI ma bhI prANI ke koI bhI prANa ko coTa pahu~cAnA, satAnA, pIr3A denA, kATanA, pITanA yA bilkula naSTa kara denA prANavadha hai| ma (2) zarIra (prANoM kA) se unmUlana-jaise vRkSa ko jar3a se ukhAr3A jAtA hai, vaise hI zarIra se jIva ko ukhAr3a DAlanA unmUlana hai| ma (3) avilaMbha-avizvAsa-hiMsA karane vAlA sabhI jIvoM ke lie avizvasanIya hotA hai| usakA - koI bhI vizvAsa nahIM karatA kyoMki vaha kaba kisako mAra baiThe, A daboce yA aniSTa kara DAle, patA OM hI nahIM cltaa| jaise cUhe billI kA kadApi vizvAsa nahIM karate, vaise hI saMsAra meM hiMsaka prANI ke prati ma manuSya hI kyA, koI bhI prANI vizvAsa nahIM krtaa| hiMsaka kI AkRti se hI prANI pahacAna lete haiM aura usake pAsa jAne se hicakate haiN| isalie hiMsA prANiyoM meM avizvAsa, zaMkA, bhaya aura saMkoca paidA OM karane vAlI hone se ise avisraMbha yA avizvAsa kahA hai| )))))) zrI praznavyAkaraNa sUtra (8) Shri Prashna Vyakaran Sutra

Page #49
))) ) )) ) ))) ) ) ) ) 0555555555555555555555555555555 Wan (4) hiMsyavihiMsA-hiMsavihiMsA-jinakI hiMsA kI jAtI hai, ve hiMsya jIva kahalAte haiM, unakI hiMsA ke karanA yAnI unheM satAnA, pIr3A denA 'hiMsyavihiMsA' hai| athavA hiMsA para hiMsA krnaa| yAnI kisI ne OM kisI para prahAra kiyA to usa para usakI hatyA kara denA hiMsavihiMsA hai| jinhoMne hiMsA ke badale meM pratihiMsA kI, unhoMne jagat meM vaira ko bddh'aayaa| isIlie hiMsavihiMsA pAparUpa hai| ma (5) akRtya-saMsAra meM jitane bhI kukRtya haiM, una sabameM pradhAna kukRtya hiMsA hai| athavA jitane bhI * kukRtya haiM, una sabameM hiMsA chipI huI hai| (6) ghAtanA-kisI bhI prakAra kI coTa pahu~cAnA, Takkara lagAnA, uThate-baiThate, calate-phirate, OM kisI cIja ko uThAte-rakhate asAvadhAnI se kisI jIva ko kucala denA, usake prANoM ko hAni pahu~cAnA 'ghAtanA' hai| (7) mAraNA-mArapITa karanA, lAta-ghUse mAranA, kor3oM se, lAThI se, cAbuka se kisI pazu yA manuSya para prahAra karanA 'mAraNA' hai| (8) vadhanA-kisI prANI ke prANoM ko pIr3A pahu~cAnA yA naSTa karanA vadha hai athavA apanI jihvAlolupatAvaza yA kSaNika sukha ke lie becAre niraparAdha prANiyoM kA hanana karanA, pazuoM kA vadha karanA ma yA vadha ko protsAhana denA bhI vadha hai| ma (9) upadravaNA-vana meM Aga lagAkara yA mana bahalAva ke lie athavA kutUhalavaza bhaiMse, murge, sA~r3a Adi ko paraspara lar3AnA upadrava hai| athavA kahIM Aga lagAnA, daMgA-phisAda karanA yA pattharabAjI OM karanA yA Apasa meM lAThI, zastra Adi se lar3anA ityAdi saba upadrava haiM, ye bhI hiMsA ke bhAI haiN| (10) tripAtanA yA nipAtanA-kisI jIva ke mana, vacana aura kAyA kA atipAta-viyoga karanA athavA Ayu, zarIra aura prANoM se pRthak kara denA tripAtanA hai| (11) Arambha-samArambha-makAna banAnA, kArakhAnA calAnA Adi choTe-bar3e aneka kAryoM meM sthAvara jIvoM kI hiMsA hotI hI hai, kaI bAra trasa jIvoM kI hiMsA bhI hotI hai| ise zAstrIya paribhASA meM Arambha + kahate haiM, khuda hiMsA kare use AraMbha kahate haiN| dUsaroM se karavAte haiM use samAraMbha kahate haiN| 4 (12) Ayukarma kA upadrava-bhedana-niSThApana-gAlana aura saMvartaka saMkSepa-AyuSya karma ko viSa, zastra OM Adi se upadravita kara denA (saMkaTa meM DAla denA), bhinna kara denA (zarIra ke Tukar3e-Tukar3e karake alaga kara denA), samApta kara denA, galA denA tathA zvAsocchvAsa (prANavAyu) kA hrAsa kara denA-dama ghoMTa denA ke bhI prANavadha hai| ___saMvartaka saMkSepaka kA eka artha samasta bala, sAmarthya, zakti Adi ko kSINa kara denA bhI hai| kisI kI tAkata ko khatma karane ke lie bhUkhe-pyAse rakhanA, jahara denA, rogI banA denA, ye saba hiMsA ke hI prakAra haiN| )) 855555555555 5 $ $$$$$$$$ $$$$5555555555555555hhhhhhhh )) )) )) )) ))) )) ))) )) )) ))) zru.1, prathama adhyayana : hiMsA Azrava (9) Sh.1, First Chapter: Violence Aasrava Wan

Page #50
555555555555555555555555555555555555 OM (13) mRtyu-kisI ko jAna se mAra DAlanA, jIvana se rahita kara denA yA paraloka pahu~cA denA mRtyu hai| (14) asaMyama-pRthvIkAya, apkAya Adi chahoM kAya jIvoM ke sAtha yatanA, sAvadhAnI yA vivekapUrvaka vyavahAra na karane se yA sthAvara (ekendriya) jIvoM ke zarIra (miTTI, pAnI, havA, agni aura vanaspati) kA anAvazyaka, nirarthaka evaM anApa-zanApa upayoga karane se prANivadha rUpa asaMyama OM hotA hai| asaMyama hI hiMsA kA janaka hai| (15) kaTakamardana-senA lekara AkramaNa karake jIvoM kA mardana karanA, kucala DAlanA yA rauM DAlanA athavA masala DAlanA kaTakamardana hai| athavA yuddha meM jhauMkakara yA lar3Akara unako cakanAcUra karA OM denA bhI kaTakamardana kahalAtA hai| (16) vyuparamaNa-zarIra ko prANoM se bhinna karanA-rahita karanA vyuparamaNa hai| ma (17) parabhava saMkramakAraka-kisI prANI ko ihabhavarUpI ghara ko chur3Akara parabhavarUpI navagRha meM jAne + se moha-mamatvavaza atyanta duHkha hotA hai| isalie atyanta duHkhakAraka hone se yaha dUsare janma meM pahu~cAne vAlA parabhava saMkramaNakAraka kahalAtA hai| (18) durgatiprapAta-naraka tiryaMcarUpa duSTa gati ke gaDDhe meM girAne vAlA hone se prANavadha ko durgatiprapAta kahA gayA hai| (19) pApakopa-pApa ko prakupita karane yA uttejita karane vAlA pApakopa hai| hiMsA bhI pApa ko ma uttejita karane-bar3hAvA dene vAlI hotI hai| (20) pApalobha yA pApala-jo prANI ko pApa meM lubdha kara detA hai, pApa meM racA-pacA detA hai, vaha pApalobha hai| athavA pAparUpa utkaTa lobha kA kAraNa hone se bhI prANivadha kA eka nAma 'pApalobha' hai| isakA pAThAntara 'pApalaH' bhI milatA hai, jisakA artha hai-pApoM ko lAne vaalaa| (21) chaviccheda-chavi yAnI zarIra ke kisI bhI hisse (nAka, kAna Adi) kA chedana karanA-kATanA 5 chaviccheda hai| (22) jIvitAntakaraNa-jIvana kA anta kara denA bhI prANavadha kA eka aMga hai| jIvana sabako OM atyanta pyArA hotA hai, kintu jaba usako apane jIvana se koI alaga karatA hai, to use atyanta duHkha Wan hotA hai, yahI hiMsA hai| (23) bhayaMkara-bhayaMkara kA artha hai-bhaya paidA karane vaalaa| vadha ke nAma se hI prANI Dara ke mAre OM kA~pa uThatA hai| jisakA vadha kiyA jAtA hai, use to bhaya lagatA hI hai, sAtha hI vadha karane vAle ke mana U meM bhI yaha bhaya baiTha jAtA hai ki kahIM yaha sAmanA karake majhe mAra na baitthe| isa taraha prANivadha cAroM ora bhaya hI bhaya paidA karane vAlA hai| (24) RNakara-prANivadha pAparUpa RNa ko cukAte samaya-pApa kA phala bhogate samaya jIva ko bar3A fa hI duHkhI honA par3atA hai| paraloka meM bhI isa kaThora RNa ke kAraNa naraka Adi meM asahya yAtanAe~ aura tiryaMcagati meM bhI bhUkha, pyAsa, sardI, garmI Adi ke nAnA duHkha bhogane par3ate haiM, jo usa RNa ke Wan kuphala haiN| AFFFFFFFFFFFF$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$ zrI praznavyAkaraNa sUtra (10) Shri Prashna Vyakaran Sutra B 5 555555)))) )) ) ) ))))) ) ))) )

Page #51
9 (25) vajra yA varNya athavA sAvadya-prANivadha vajra ke samAna bar3A kaThora hai| prANI kA komala hRdaya 5 ise saha nahIM sakatA, isalie ise 'vajra' kahA hai| isakA eka saMskRta rUpa varNya bhI hotA hai, jisakA artha hai vrjniiy| Wan (26) pritaapaasrv-pritaapkaarii| mRSAvAda Adi anya Asava isI Asrava se utpanna hote haiN| 2 athavA yaha Asrava dUsare mRSAvAda Adi AsravoM kI apekSA adhika paritApa (santApa) dene vAlA hone se 3 ise paritApAsrava kahA hai| (27) vinAza-prANiyoM kA isameM dravya aura bhAva donoM hI taraha se nAza hotA hai, isalie ise OM vinAza kahA hai| dravya se vinAza to prANoM yA zarIrAdi kA hotA hai, bhAva se marate samaya marane vAle jIva 9 meM prAyaH ArtadhyAna evaM mArane vAle ke prati raudradhyAna paidA hotA hai, sAtha hI mArane vAle ke mana meM bhI krUra bhAva paidA hote haiM, isalie dravya aura bhAva se sva-para vinAza kA kAraNa hone se prANivadha ko + 'vinAza' kahA hai| E (28) niryApanA athavA niyAtanA-jIvanayApana se rahita kara denA niryApanA hai| athavA jIvanayApana OM kA artha sukha se cala rahI jIvikA se rahita kara denA, kisI kI jIvikA ko ukhAr3a denA bhI ho sakatA + hai| athavA isakA ekarUpa niyAtanA hotA hai jisakA artha hotA hai, jisameM nitarAM-nirantara yAtanA hI 3 yAtanA ho| hiMsA ke kAraNa hiMsaka prANI ko satata yAtanA kA hI anubhava hotA hai| (29) lopanA-jisameM prANoM kA lopa (khAtmA) kara diyA jAtA ho, vaha lopanA hai| athavA prANoM kI | lumpanA-lUTa karane vAlI hone se yaha lopanA hai| (30) virAdhanA-AtmA ke jJAnAdi guNoM kI isameM virAdhanA hotI hai, kSati hotI hai, isalie virAdhanA bhI Atma-bhAva kI hiMsA kA hI kAma karatI hai| vAstava meM to bhAvahiMsA hI pApakarma ke bandha kI kAraNa hai, dravyahiMsA to prANaghAta Adi kI kriyAmAtra hai| taMdulamatsya jIvoM kI vadharUpa kriyA (dravyahiMsA) bilkula nahIM karatA, lekina usake pariNAma jIvoM Wan ko nigalane va mArane ke hone se vaha marakara apane una hiMsA rUpa pariNAmoM (bhAvahiMsA) ke kAraNa sAtaveM naraka kA mehamAna banatA hai| isalie bhAvahiMsA hI pApakarma ke bandha kI kAraNa hai| tIsa nAma-isa prakAra prANavadha ke paryAyavAcI 'guNaniSpanna' 30 nAma prastuta sUtra meM batAye haiN| 3. There are thirty synonyms of violence in the form of causing hurt 4 to life-force and they depict the bitter consequences of it and of the mental state. (The word 'gauna' used in the script indicates that all these synonymous are secondary and the primary title is violence or hurting the life-force.) (1) Hurting the Life-force-To cause hurt to the life-force of any person in a selfish state or in delusion is violence. The life-forces are ten in the form of five sense organs-mind, speech, physical body, breathing zru.1, prathama adhyayana : hiMsA Azraya (11) Sh.1, First Chapter: Violence Aasrava

Page #52
$$1$$ 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41414141414141414141564414514614545 Uuy. 41 41 455 454 455 456 457 45454545454545454545454545455 456 457 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 4 41 and life-span. To cause hurt, trouble, cut, thresh or completely destroy 5 any one of these forces is hurting the life-force (praan vadh). 15 (2) To Uproot from the Body-Just as a tree is removed from its very 4 root, the soul is uprooted from the body. (3) Mistrust-Nobody has a trust in a violent person. One is not sure when he may hurt, overpower or cause damage. It is not just man but 4 every other living being too has no trust in a violent person. They \f recognize the violent person from his appearance itself and hesitate to go 4 near him. Since one has a mistrust, doubt, fear and hesitation from a violent person it is called mistrust or lack of trust. (4) To Hurt Repeatedly---The person who is hurt by a person, is called a victim. To cause grieveous hurt to the victim or to trouble him again and again is called causing hurt repeatedly. To kill in retaliation is also Himsya Vihimsa. Those who act in this manner, they increase enmity. So such a violence is a sin. (5) Unworthy Act-Out of all the condemnable activities in the world, violence is the most condemnable act. We can also say that violence is latent in all the condemnable activities. 5 (6) To Cause Serious Damage (Ghatana)--To cause hurt of any type, to strike against, to crush or trample any living being due to fi carelessness, while getting up, sitting, moving about or while placing an object and thus causing damage to the life-force is Ghatana. 5 (7) To Beat-To beat a person or an animal with legs or fists, with 4 lashes or stick is Marana (to beat). (8) Vadhana-To cause hurt to the life-force of any living being is Vadh. For one's taste or momentary pleasure, to hurt or kill innocent 4 living beings, to kill animals or to encourage others in such killings is also called Vadh. (9) Upadravana-To set a forest on fire or to cause fight among cocks, 5 he-buffaloes, bulls and the like for sensual enjoyment is called Upadrava. To set any place on fire, to cause disturbance, to hurl stones 41 at others, to fight with sticks or weapons and the like---all such activities are Upadrav. All such activities fall in the category of violence (himsa). (10) Tripatana or Nipatana-To cause serious damage to one's mind, 4 speech or the body or to separate the life-force of a person from his body 4 is Tripatana. 2455 456 457 458 459 4594 45 46 47 46 45 44 445 446 445 446 447 44 45 46 455 456 457 455 456 457 45546 45 44 45 46 47 4442 zrI praznavyAkaraNa sUtra ( 12 ) Shri Prashna Vyakaran Sutra 85545545455555555555555555555555555554554545458

Page #53
5555699466 467 46 467 468 46 LE LE 55555555555555555555555555555555555 (11) Aarambh-samarambh-In construction of the house, in running a factory and in many suchlike small or large activities, immobile (Sthavar) living beings are killed. Sometimes such activities cause hurt even to mobile living beings. In scriptures it is called Aarambh. The violence caused due to such an Aarambh is called Aarambh-samarambh. (12) Upadrav, Bhedan, Nishthapan, Gaalan of Age-determining Karma and Samavartak Sankshep-To cause serious damage to life of a person by poisoning him or by hurting with a weapon, to cut his body into pieces, to finish him, to cause damage to his breathing process, to throttle him-all such activities are activities of violence. Another interpretation of Samvartak Sankshep is to bring the strength, capability, power and the like of a person at its lowest level. To keep one in a state of starvation, to poison him or to turn him sick in order to finish his physical strength-all such activities are activities falling in the category of violence. (13) Death (Mrityu)-To kill a living being, to make one lifeless is causing death. (14) Non-restraint (Asanyam)-Violence to the life-force of the living being in the form of non-restraint occurs when due to lack of discrimination, proper awakening or proper care one treats earth-bodied, water-bodied living beings and the like in an indiscriminate manner or when makes unnecessary use of gross body of such beings (earth, water, air, fire and vegetable) without any specific purpose. Such non-restraint causes violence. 57 (15) Katak-mardan-To attack people with army and then to trample them, crush them, torture them is called katak-mardan. To force or compel people to participate in battle and thus to get them crushed is also katak-mardan. (16) Vyuparaman-To make one Vyuparaman. (17) Parabhav Sankramakarak-To push away any living being to the next world is parabhav sankramakarak. When a person has to leave this world and his existence here and his soul has to move to the next world (through re-birth in that state), he feels extreme dejection due to zru. 1, prathama adhyayana : hiMsA Azrava devoid of his life-force is ( 13 ) Sh. 1, First Chapter: Violence Aasrava 05555555555555555566666666666666666666666555555555 155 5 5 55555555595555555 565 5555 5552

Page #54
445 45 455 456 457 455 456 457 455 456 457 454 455 456 41 414 415 45 4 46 44455141454141 455 456 455 456 457 455 456 457 455 456 457 455 456 454545454545454545454545454545454545454545 4 his attachment. Since it is extremely painful, it is just like violence to 4i the life-force. (18) Durgati Prapaat-Violence to the life-force is termed as durgati prapaat because it throws one into the deep ditch of bad state of Si existence in the form of hellish state or animal state. (19) Paapakoap-An element that deeply instigates sin or makes it serious or glorified is called paapakoap. Violence instigates sin. (20) Paapalobh or Paapal--The behaviour that engages a living being in sin deeply is called paapalobh. Since violence in the form of a sin is the cause of extreme greed it is called paapalobh. Another version available is paapalah, which means the one that leads to sin. (21) Chhavichhed-To pierce or cut the physical body is called Chhavichhed. (22) Jeevitaantakaran-To bring an end to the life is also called praanavadh. Every one loves to live. So when any one brings an end to his living state, he feels extreme pain. Thus it produces violence. (23) Bhayankar-It means that which produces fear. A living being 4 feels afraid of the very word Vadh (killing). One who is being hurt or killed feels frightened. Even the killer has a fear in his mind that the opponent may not kill him. Thus violence produces fear all around. 451 (24) Rinakar-One experiences great pain when he pays the debt 5 relating to the sin of his ill deed or when he has to bear the fruit of his sin. Due to it, he has to bear intolerable tortures in the hell and several types of pain such as hunger, thirst, cold, heat and the like in animal state of existence after transmigration from the human state. All such troubles are the result of the debt incurred by him due to his sins. (25) Vajra or Varjya or Saavadya-Violence is harsh like vajra. heart of a living being cannot tolerate that blow. So it is called vajra. In Sanskrit it is also called varjya, which means that which should be avoided. (26) Paritapasrava-That which causes trouble. Falsehood and other suchlike inflow of Karmas are the products of this Aasrava. This inflow of Karma causes greater damage than the other Aasravas such as falsehood and the like. So it is called Paritaap Aasrava. 445 446 445545454545454545454545454545454545454545454545454545454 455 456 454 41 445 446 45 446 45 455 456 457 4554 455 456 455 456 457 455 456 zrI praznavyAkaraNa sUtra 41 41 ( 14 ) Shri Prashna Vyakaran Sutra 0 $1$$1$$$$$1$$ $$1$$$41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 410

Page #55
555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Zhe Ting Ting Ting Ting Ting Ting FFFFFFFF555555555 (27) Vinash-It destroys the living beings physically and emotionally. 5. So it is called vinaash. Physically it destroys the life-force or the physical 41 body. Emotionally when a person is about to die he is normally in a $ dejected state and feels bitter contempt towards his killer. Even the killer has dreadful feelings. So it causes destruction both physically and mentally of his ownself and of the other. Hence violence is called vinaash (destruction). ____ (28) Niryapana or Niyatana-To destroys ones livelihood is called niryapana. It can also be interpreted as uprooting the livelihood of a 4 person who was comfortably leading his life. Its another interpretation is 4 niyatana which means that which is continuously troublesome. Due to his state of violence, the violent living being experience continuous state of torture. (29) Lopana--The process in which the life-forces are totally 4 destroyed is called lopana. It robs one of his life-force. (30) Viradhana-It adversely affects the fundamental qualities of the soul namely knowledge and the like. So viradhana also result in violence 4 to the soul. In reality violence in thought is the cause of bondage of demerit Karmas. The visible hurt is simply hurt to the life-force. The rice-shaped tiny fish was not causing any hurt externally. But \i due to his thought-activity of eating away and killing all the fishes, it took birth in the seventh hell. It was the result of his polluted violent mind. So mental violence is the primary cause of bondage of sin. Violence has been described in this verse through thirty different names. pApiyoM kA pApakarma SIN OF THE SINNERS 4. taM ca puNa kareMti kei pAvA asaMjayA avirayA aNihuyapariNAmaduppayogA pANavahaM bhayaMkaraM bahuvihaM hai bahuppagAraM paradukkhuppAyaNasattA imehiM tasathAvarehiM jIvehiM pddinnivitttthaa| kiM te? 4. kitane hI pApiSTa, saMyamavihIna, tapa Adi anuSThAnoM se rahita, anupazAnta pariNAma vAle evaM * jinake mana, vacana aura kAyA kI pravRttiyA~ dUSita haiM, jo anya prANiyoM ko pIr3A pahu~cAne meM Asakta OM rahate haiM tathA trasa aura sthAvara jIvoM kI rakSA na karane ke kAraNa vastutaH jo unake prati dveSabhAva se fa yukta haiM, ve aneka prakAroM se bhayaMkara-hiMsA kiyA karate haiN| ve vividha prakAroM se kaise hiMsA karate haiM ? zru.1, prathama adhyayana : hiMsA Azraya (15) Sh.1, First Chapter: Violence Aasrava

Page #56
FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF B))))555555555555555)))))))))))55555555555555 4. Many persons have a liking for bad deeds. They are without any self-restraint. They do not practice austerities and the like. They remain disturbed. Their mental, vocal and physical activities are polluted. They fi remain engaged in causing trouble to other living beings. They do not 41 protect mobile and immobile living beings. In fact they have a feeling of contempt for them. They engage themselves in terrible acts of violence. How do they cause violence in different ways? jalacara jIvoM kI hiMsA VIOLENCE TO AQUATIC ANIMALS 5. pAThINa-timi-timiMgala-aNegajhasa-vivihajAtimaMDukka-duvihakacchabha-nakka-magara-duviha-ja gAha-diliveDhaya-maMDuya-sImAgAra-puluya-susumAra-bahuppagArA jalayaravihANA kate ya evmaaii| 5. ve hiMsA meM Asakta mAnava anekAneka prakAra ke jalacara jIvoM kA ghAta karate haiN| jaise-pATIna+ eka vizeSa prakAra kI machalI, timi-bar3e matsya, timiMgala-mahAmatsya, aneka prakAra kI machaliyA~, aneka prakAra ke meMDhaka, asthikacchapa aura mA~sakacchapa ke bheda se do prakAra ke kacchapa, magara-suMDAmagara evaM matsyamagara ke bheda se do prakAra ke magara, grAha-(okTopasa kI jAti) eka viziSTa jala-jantu, diliveSTa-pU~cha se lapeTane vAlA jalIya jantu, maMDUka, sImAkAra, pulakara Adi grAha ke prakAra, suMsumAra (DolaphIna) ityaadi| 5. The persons engaged in violence cause damage to aquatic animals in many ways. The aquatic animals are of the following types Paatheen-It is a special type of fish. Timi-It is a fish of large size. Timingal-It is gigantic fish. Many types of fish, many types of frogs. Tortoise is of two types-Bony tortoise and fleshy tortoise. Magar-Crocodiles are of two types--Sunda crocodile and fish like crocodile. ____Graha-It is a special type of acquatic creature. Diliveshta-It is an acquatic creature that gathers victims with its tail. Mandook, Seemakar, pulakar and the like are the various types of graha. Sunsumaar and the like. )))555555555555555555))))))))))))) Wan ))))))))))) zrI praznavyAkaraNa sUtra (16) Shri Prashna Vyakaran Sutra

Page #57
9555555555555555555))))))))))) sthalacara catuSpada jIva QUADRUPED LNING ON LAND 6. kuMraga-ruru-sarabha-camara-saMbara-urabha-sasaya-pasaya-goNa-rohiya-haya-gaya-khara-karabhakhagga-vANara-gavaya-viga-siyAla-kola-majjAra-kolasuNaha-siriyaMdalagAvatta-kokaMtiya-gokaNNamiya-mahisa-viyaggha-chagala-dIviya-sANa-taraccha-accha-bhalla-sadUla-sIha-cillalacauppayavihANAkae ya evmaaii| 6. kuraMga aura ruru jAti ke hiraNa, sarabha-aSTApada, camara-nIla gAya, saMbara-sAMbhara, urabhra-meDhA, zazaka-kharagoza, pasaya-prazaya-vanya pazuvizeSa, goNa-baila, rohita-pazuvizeSa, ghor3A, hAthI, gadhA, karabha-U~Ta, khaDga-geMDA, vAnara (bandara), gavaya-rojha, vRka-bher3iyA, zRgAla-siyAra-gIdar3a, kola-zUkara, mArjAra-bilAva-billI, kolazunaka-bar3A zUkara, zrIkaMdalaka evaM Avata nAmaka khura vAle pazu, lomar3I, gokarNa-do khura vAlA jAnavara, mRga, bhaiMsA, vyAghra, bakarA, teMduA, jaMgalI kuttA, jarakha, rIcha-bhAlU, zArdUla-siMha, siMha-kesarIsiMha, cittala-nAkhUna vAlA eka viziSTa pazu athavA hiraNa kI AkRti vAlA pazuvizeSa ityAdi bahuvidha catuSpada prANI haiM, jinakI pUrvokta pApI hiMsA karate haiN| 6. The above mentioned violent sinful people hunt quadruped beasts and animals. Such beasts are deer of Kurang and ruru type sarabh (ashtapad), chamar (neel cow), saambhar, sheep (medha), shashak (hare), pasaya (a wild beast), goan (ox), rohit (a type of animal such as horse, elephant, donkey), karabh (camel), khadag (rhino, monkey), gavaya (rogh), vrik (wolf), shrigaal (jackal), koal (pig), marjar (cat), kolshunak (big pig), shrikandalak and avart (animal with round hoof), fox, gokaran (beasts with two hoofs), deer, he-buffalo, tiger, he-goat, tendua, wild dog, jarakh, bear, lion, chittal (a special type of beasts having nails-a beast of the shape of a deer, and many other types of quadrupeds. vivecana : ina nAmoM meM eka nAma 'sarabha' prayukta huA hai| yaha eka vizAlakAya vanya prANI hotA hai| ise parAsara bhI kahate haiN| aisI prasiddhi hai ki sarabha hAthI ko bhI apanI pITha para uThA letA hai| khaDga aisA prANI hai, jisake donoM pArzva bhAgoM meM paMkhoM kI taraha camar3I hotI hai aura mastaka ke Upara eka sIMga hotA hai| (praznavyAkaraNa-AcArya hastImala jI ma., pR. 16) Elaboration-One of the names mentioned above as Sarabh. It is a wild beast of huge size. It is also called parasar. It is said that this beast is able to carry even an elephant on its back. Khadag is such a beast that has feather like skin on both sides and a horn at its forehead. (See Prashna Vyakaran by Acharya Hastimal Ji M, pp. 16) zru.1, prathama adhyayana : hiMsA Azrava (17) Sh.1, First Chapter: Violence Aasrava 9)))) ))) )) )) ))) ))) ) )) )

Page #58
25 5 5 5 5 5 5 5 5 5 5 555 55 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 555 55552/ Wan bha uraparisarpa jIva URAPARISARP ANIMALS CREATURES MOVING ALONG THE BREAST 7. ayagara-goNasa - varAhi - mauli- kAudara - dabbhapuSpa - AsAliya-mahoragoragavihANakAe ya evamAI / 7. ajagara, goNasa - binA phana kA sarpavizeSa, barAhi - dRSTiviSa sarpa-jisake netroM meM viSa hotA hai, mukulI - - phana vAlA sA~pa, kAudara- kAkodara - sAmAnya sarpa, dabbhapuppha-darbhapuSpa - eka prakAra kA darvIkara sarpa, AsAlika - sarpavizeSa, mahoraga - vizAlakAya sarpa, ina saba aura isa prakAra ke anya uraparisarpa jIvoM kA pApI jana vadha karate haiN| phra vivecana : chAtI se reMgakara calane vAle jIva uraparisarpa jIva kahalAte haiN| ina nAmoM meM eka nAma AsAlika AyA hai / TIkA meM isakA vizeSa paricaya diyA gayA hai| AsAlika bAraha yojana lambA hotA hai| yaha sammUrcchima hai aura isakI Ayu mAtra eka antarmuhUrtta kI hotI hai| isakI utpatti bhUmi ke andara hotI hai| jaba kisI cakravartI athavA vAsudeva ke vinAza kA samaya sannikaTa AtA hai taba yaha usake skandhAvAra- senA ke par3Ava ke nIce athavA kisI nagarAdi ke vinAza ke samaya usake nIce utpanna hotA hai| usake utpanna hone se pRthvI kA vaha bhAga polA ho jAtA hai aura vaha skandhAvAra athavA bastI usI pola meM samAkara vinaSTa ho jAtI hai| mahoraga kA paricaya dete hue TIkAkAra ne ullekha kiyA hai ki yaha sarpa eka hajAra yojana lambA hotA hai aura ar3hAI dvIpa ke bAhara hotA hai| kintu yadi yaha ar3hAI dvIpa se bAhara hI hotA hai to manuSya isakA vadha nahIM kara sakate / sambhava hai anya kisI jAti ke prANI vadha karate hoM / caturtha sUtra meM 'kei pAvA' Adi pATha haiN| vahA~ manuSyoM kA ullekha bhI nahIM kiyA gayA hai| tattva kevaligamya hai| Elaboration-The creatures that move along their breast are called Uraparisarp. Asalik also occurs as one of the above names. In the commentary this name is particularly mentioned. Asalik is twelve yojans long. It comes into existence without parents. Its life-span is less than 48 minutes. It takes birth under the earth. When a Chakravarti or Vasudev is near his end, it takes birth under the place where his army is camping. In case the destined period is for the destruction of a town, it takes birth under that town. Due to its growth, that part of the land becomes porous and that camping ground or the colony sinks in it and thus gets eliminated. 7. Ajgar (large snake), Gonas (a special type of snake), Varahi (snake where eyes are poisonous), Mukuli (snake havings wing), Kaudar Wan (common snake), Dabbhapuph (a type of snake), Aasalik (a peculiar type of snake), Mahorag (gigantic snake). The violent people hurt or kill such and also other types of creatures that move along their breast. zrI praznavyAkaraNa sUtra (18) 2555955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 ! Wan Shri Prashna Vyakaran Sutra Wan phra Wan While describing Mahorag, the commentator has mentioned that this snake is one thousand yojan long and it exists outside two and a half continents constituting the area of human existence. In view of its location beyond the area of human existence, the human beings cannot kill it. It is therefore possible that other animals or beast kill it. In the Wan Wan Wan Wan Wan Wan - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 Wan

Page #59
) )) 5555555 ) ) ) )) )) )) )) 5555555555555555555 ) ) ) )))) ) fourth verse words Keyi paava occur. Therein human beings have not Wan been mentioned. Factual position, however, could be known only to the omniscient. 4 bhujaparisarpa jIva BHUJAPARISARP (CREATURES MOVING WITH ARMS) 8. chIrala-saraMba-seha-sellaga-godhA-uMdura-Naula-saraDa-jAhaga-mugusa-khADahila-vAuppiya ghiroliyA sirIsivagaNe ya evmaaii| 8. kSIrala-bhujAoM ke sahAre calane vAlA jIva, zaramba, seha-sehI-jisake zarIra para bar3e-bar3e // kAle-sapheda raMga ke kA~Te hote haiM jo usakI AtmarakSA meM upayogI hote haiM, zalyaka, goha, cUhA, nevalA# vairI, giragiTa-jo apanA raMga palaTane meM samartha hotA hai, jAhaka-kA~ToM se DhakA jIvavizeSa, muguMsa gilaharI, khAr3ahila-chaDUMdara, gillorI, vAtotpattikA, chipakalI ityAdi aneka prakAra ke bhujaparisarpa 5 jIvoM kA vadha karate haiN| 8. Ksheeral-creature moving with the help of arms; Sharamb, Seh, Sehi-creature having large white and black thorns on its body which protect it, Shalyak, goh, undur (rat), mongoose, girgit (creature capable of changing the colour of its body); jahak-a special type of creature covered with thorns, muguns (squirrel), Khaadahil, Gillori, Vatotapattika, lizard and the like. The violent person hurts or kills many f suchlike animals. vivecana : parisarpa jIva do prakAra ke hote haiM-uraHparisarpa aura bhujprisrp| sarpa aura cUhe kA sAvadhAnI se nirIkSaNa karane para donoM kA antara spaSTa pratIta hotA hai| jo bhujAoM-apane choTe-choTe pairoM se calate haiM ve / bhujaparisarpa haiN| uraparisaoNM ke aisA koI aMga nahIM hotaa| ve reMga-reMgakara chAtI ke bala calate haiN| Elaboration-Crawling creatures (Parisarp) are of two kinds--those moving along their breast (uraparisarp) and those moving with the help of their arms (bhujaparisarp), Uraparisarp do not have any arm like thing and they move only along their breast. nabhacara jIva NABHACHAR : (CREATURES MOVING IN SKY) 9. kAdaMbaka-baka-balAkA-sArasa-ADA setIya-kulala-vaMjula pArippava-kIra-sauNa-dIviyahaMsa-dhattariTThaga-bhAsa-kulIkosa-kuMca-dagatuMDa-TeNiyAlaga-suImuha-kavila-piMgalakkhaga-kAraMDagacakkavAga-ukkosa-garula-piMgula-suya-barahiNa-mayaNasAla-NaMdImuha-NaMdamANaga-koraMga-bhiMgAragakoNAlaga-jIvajIvaga-tittira-vaTTaga-lAvaga-kapiMjalaga-kavotaga-pArevaga-caDaga-DhiMka-kukkuDavesara-mayUraga-cauraga-hayapoMDarIya-karakaraga-cIralla-seNa-vAyasa-vihaga-seNa-siNacAsa-vagulicammaTThila-viyayapakkhI-samuggapakkhI khahayara vihANAkae ya evmaaii| 9. kAdambaka-vizeSa prakAra kA haMsa, baka-bagulA, balAkA-viSakaNThikA-vakajAtIya pakSIvizeSa, sArasa, ADAsetIya-ADa, kulala, vaMjula, pariplava, kIra-totA, zakuna-tItara, dIpikA-eka prakAra kI ))) nAganAaanaman )) ) Wan )))))))))555555555) zru.1, prathama adhyayana : hiMsA Azraya ( 19 ) Sh.1, First Chapter: Violence Aasrava

Page #60
95))))))))))))))55555555555555555555555555558 OM kAlI cir3iyA, haMsa-zveta haMsa, dhArtarASTra-kAle mukha evaM pairoM vAlA haMsa, bhAsa-bhAsaka, kuTIkroza, Wan + krauMca, dakatuMDaka-jalakUkar3I, DheliyANaka-jalacara pakSI, zUcImukha-sugharI, kapila, piMgalAkSa kAraMDaka, cakravAka-cakavA, ukkosa, garur3a, piMgula-lAla raMga kA totA, zuka-totA, mayUra, madanazAlikA-mainA, OM nandImukha, nandamAnaka-do aMgula pramANa zarIra vAlA aura bhUmi para phudakane vAlA viziSTa pakSI, koraMga, zRMgAraka-bhiMgor3I, kuNAlaka, jIvajIvaka-cAtaka, tittira-tItara, vartaka (batakha), lAvaka, kapiMjala, kapota-kabUtara, pArAvata-viziSTa prakAra kA kapota, pArevA, caTaka-cir3iyA, DhiMka, kukkuTa-murgA, vesara, mayUra, cakora, hRdapuNDarIka-jalIya pakSI, karaka, cIralla-cIla, zyena-bAja, vAyasa-kAka, vihaga-eka ke viziSTa jAti kA pakSI. zveta cAsa. valgalI. camagAdaDa. vitatapakSI-aDhAI dvIpa se bAhara rahane vAlA eka vizeSa pakSI, samudgapakSI ityAdi pakSiyoM kI anekAneka jAtiyA~ haiM, hiMsaka jIva inakI hiMsA karate haiN| 9. Kadambak-a special type of swan, Bak-crane, Balaka-a goose like bird, Aadasetiya, Kulal, vanjul, pariplav, keer-parrot, Shakunquail, deepika-a special type of sparrow, Hans-white swan,Wan dhartarashtra-Swan with black face and feet, bhaas, kutikrosh, crounch, dakatundak-acquatic snails, dheliyanak-an acquatic bird, shuchimukh, Kapil, pingalaksh, karandak, Chakravaak, Ukkos, Garud, pingul-red coloured parrot, Shuk-parrot, madanashalika-maina, nandimukh, nandamanak-a bird just two finger-breadth in size hopping on the land, bhringarak, Kunalak, Chatak, quail, goose, laavak, Kapinjal, pigeon, paravat--a special type of pigeon, pareva, dhink, 4 kukkut (cock), vesar, peacock, chakor, hridapundarik (an acquatic bird), Karak, eagle, vulture, vaayas, kaak, Vihag, white chaas. Valguli, bat, si vitat bird (bird found only outside two and a half continents inhabited by human beings), Samudag bird and the like. These are various types of birds. The violent people hunt them. anya vividha prANI OTHER DIFFERENT LNING BEINGS 10. jala-thala-khaga-cAriNo u paMciMdiyapasugaNe biya-tiya-cauridie vivihe jIve piyajIvie maraNadukkhapaDikUle varAe haNaMti bhusNkilitttthkmmaa| 10. jala, sthala aura AkAza meM vicaraNa karane vAle paMcendriya prANI tathA pazu evaM dvIndriya, trIndriya athavA caturindriya prANI anekAneka prakAra ke hote haiN| ina sabhI prANiyoM ko jIvita rahanA priya hai| maraNa kA duHkha pratikUla-apriya hai| phira bhI atyanta saMkliSTakarmA-atIva kleza utpanna karane vAle karmoM se yukta pApI puruSa ina mUka dIna-hIna prANiyoM kA vadha karate haiN| 10. There are many types of five-sensed creatures and animals moving about in water on land and in sky. There are also two-sensed, three-sensed and four-sensed creatures. All these creatures love life. They detest death. Even than sinful persons with complex pain-causing Karmas kill these moot two-three-four sensed living beings. a$$$$$$$$$ 55555555555555555555555555555555$$$$$$$$ zrI praznavyAkaraNa sUtra (20) Shri Prashna Vyakaran Sutra

Page #61
Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya 555555555555555555555555 vivecana : saMsAra ke samasta jIvoM ke mukhya bheda saMlagna tAlikA se samajhe jA sakate haiM trasa sthAvara ekendriya dvIndriya trIndriya paMcendriya 1. pRthvIkAya 2. apakAya 3. tejaskAya tiryaMca 1. jalacara manuSya nAraka deva 4. vAyukAya 2. sthalacara 5. vanaspatikAya 3. khecara 4. uraHparisarpa 5. bhujaparisarpa dvIndriyAdi jIva apUrNa indriyoM vAle haiM, ataH vikalendriya kahe jAte haiN| prastuta sUtra meM sthAvara jIvoM tathA vikalendriya jIvoM kA ullekha nahIM karake trasa paMcendriya jIvoM ke sambandha meM hI ullekha hai| sabhI jIvoM meM jIvita rahane kI utkaTa abhilASA hotI hai| kintu vikalendriya tathA tiryaMca paMcendriya jIva prAyaH spaSTa vANI zakti kA abhAva hone ke kAraNa apanI vedanA spaSTa prakaTa nahIM kara sakate tathA apanA bacAva karane kA sAmarthya bhI mAnava jaisA unameM nahIM hotaa| nirdaya svArthI manuSya vividha prayojanoM se una jIvoM kI hiMsA karate haiM, jisakA nirdeza agale sUtroM meM kiyA gayA hai| Elaboration--The primary categories of the living beings in this world can be understood from the following tableMobile Immobile T Two-sensed Three-sensed Four-sensed Five-sensed One-sensed 1. Acquatic Human beings Hellish beings Gods 1. Earth-bodied 2. Moving on land 2. Water-bodied 3. Moving in sky 3. Fire-bodied 4. Moving with breast 4. Air-bodied 5. Moving with arms 5. Plant-bodied The living beings having two, three or four senses are called Vikalendriya as they do not have all the five senses. In the present Sutra zru.1, prathama adhyayana : hiMsA Azrava (24) Sh.1, First Chapter : Violence Aasrava Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #62
5 Wan cu 5 95 95 phra ***tttttttt************************* such living beings and the immobile living beings have not been described. It relates to only five-sensed living beings. All the living beings have a keen desire to live. But Vikalendriya and five-sensed animals cannot express their feelings clearly because they do not have a distinct power of expressing it through words. Further they are not as capable of safe-guarding themselves as human beings. Selfish, cruel persons kill them for various needs and the same has been expressed in the Sutras ahead. hiMsA karane ke prayojana PURPOSE OF CAUSING VIOLENCE 11. imehiM vivihehiM kAraNehiM, kiM te ? 11. camar3A, carbI, mA~sa, meda, rakta, yakRta, phephar3A, bhejA, hRdaya, A~ta, pittAzaya, phophasa- zarIra kA eka viziSTa avayava (phupphusa ), dA~ta, asthi- haDDI, majjA, nAkhUna, netra, kAna, snAyu, nAka, dhamanI, sIMga, dAr3ha, piccha, viSa, viSANa- hAthIdA~ta tathA zUkaradaMta aura bAloM ke lie (hiMsaka prANI jIvoM kI hiMsA karate haiM) / camma - vasA - maMsa - meya-soNiya - jaga - phimphisa-matthuluMga - hiya-yaMta- pitta- phophasa- daMtaTThAaTTi - miMja - ha - NayaNa - kaNNa - NhAruNi - Nakka - dhamaNi - siMga- dADhi - piccha - visa-visANa - vAlaheuM / hiMsaMti ya bhamara - mahukarigaNe rasesu giddhA taheva teiMdie sarIrovagaraNaTTayAe kivaNe beiMdie bahave vatthohara parimaMDaNaTThA / 5 rasa meM Asakta manuSya madhu ke lie bhramara - madhumakkhiyoM kA hanana karate haiM, zArIrika sukha yA duHkha - nivAraNa karane ke lie khaTamala Adi trIndriya jIvoM kA vadha karate haiM, (rezamI) vastroM ke lie 5 aneka prakAra ke dvIndriya kIr3oM Adi kA ghAta karate haiN| Wan The human beings deeply attached to honey are violent to the bees. They kill bugs for their physical comfort or to avoid pain. In order to procure silk, they kill two-sensed silk worms and other worms of various types. Wan Wan 11. The violent human beings hunt the living beings for their skin, fat, 5 5 marrow, meat, blood, lungs, brain, heart, nerves, teeth, bones, nails, Heyes, ears, intestine, nose, horn, molars, flock of hair, poison, tusk and 5 hair. vivecana : aneka prakAra ke vAdyoM, jUtoM, baTuvA, ghar3I ke paTTe, kamarapaTTe, sandUka, baiga, thailA, TopiyA~, koTa, kapar3e Adi bhinna-bhinna prayojanoM ke lie paMcendriya jIvoM kA vadha kiyA jAtA hai, kyoMki ina vastuoM ke lie mulAyama camar3A cAhie aura vaha svAbhAvika rUpa se mRta pazuoM se prApta nahIM hotaa| svAbhAvika rUpa se mRta pazuoM kI camar3I apekSAkRta kar3I hotI hai / atyanta mulAyama camar3e ke lie to vizeSataH choTe baccoM yA garbhastha zrI praznavyAkaraNa sUtra 5 (22) tttttttttttttttmilllmilllpuumi***************ISHE Shri Prashna Vyakaran Sutra

Page #63
hiMsA ke vividha kAraNa pazu kI khAla ke vividha prayoga carbI se ghI, cikanAI..grIsa Adi kA nirmANa grIsa cikanAI WWWW krIma mAMsa Adi ke lie jIva hatyA vividha prakAra ke AbhUSaNa aura sajAvaTa kI vastuyeM banAne hetu jIva hiMsA vividha upayogoM ke lie jIva hiMsA madhu, auSadhi Adi ke lie madhumakkhiyoM ke chattoM kA vinAza kalaMgI zahada mora picchI rezamI vastra camarI gAya ke bAloM se banA caMvara madhu auSadhi braza bAloM kI TopI buza

Page #64
055555555555555555555555555555550 | citra-paricaya 11 Illustration No.1 hiMsA ke vividha kAraNa ___ manuSya vividha prayojanoM se jIva hiMsA karatA hai| koI camar3e ke jUte, ghar3I ke paTTe, kamara paTTe, baiga, thailA, TopI, koTa Adi banAne ke lie jIvoM kA vadha karatA hai| koI OM carbI, mAMsa, rakta, yakRta, haDDI, dA~ta Adi ke lie jIvoM kA vadha karatA hai| koI zahada ke lie madhu makkhI ke chattoM kA vinAza karatA hai| sUara ke bAla, bruza Adi ke kAma ma Ate haiN| jAnavaroM kI khAla manuSya ke vastra Adi ke kAma AtI hai| mora ke paMkhoM se mora U picchI banatI hai, jise devI-devatAoM kI mUrtiyoM ke pramArjana Adi ke kAma meM lete haiN| isake atirikta pahale jina kAraNoM se hiMsA hotI thI, usameM vartamAna yuga meM bahuta vRddhi ho gaI hai| yaha sabhI kAraNa manuSya kI paizAcika vRtti ko prakaTa karate haiN| prastuta citra meM hiMsA ke vibhinna prAyojana batAye gaye haiN| -sUtra 11, pR. 22 VARIOUS CAUSES OF VIOLENCE Man causes violence to living beings for various reasons. Someone kills animals and get leather for making a variety of items including shoes, watchstraps, belts, purses, handbags, hats and dresses. Some people kill animals for fat, meat, blood, level, bones, teeth and horns. Others destroy beehives for honey. Pig hairs are used for a variety of brushes. Leather is used for dresses and other things of human use. Peacock feathers are used to make fans and brooms that have various uses including cleaning idols of gods and goddesses. Moreover in the modern world there has been a sizeable increase in the number causes of violence against living beings as compared with ancient times. All these causes reveal the evil attitude of man. The illustration presents different reasons for violence. -Sutra-11,page-22

Page #65
baccoM kA vadha karanA par3atA hai| prathama gAya, bhaiMsa Adi kA ghAta karanA, phira unake udara ko cIrakara garbha meM sthita bacce ko nikAlakara unakI camar3I utAranA atyanta nirdayatApUrNa kArya hai| isa nirdayatA ke sAmane paizAcikatA bhI lajjita hotI hai| ina mUka jIvoM kI hiMsA karane vAle to hiMsaka haiM hI, kintu ina vastuoM kA upayoga karane vAle bhI isa amAnavIya ghora pApa ke lie uttaradAyI haiM / yadi ve ina vastuoM kA upayoga na kareM to aisI hiMsA hone kA prasaMga hI upasthita nahIM ho / i carbI khAne, camar3I ko cikanI rakhane, yaMtroM meM cikanAI dene tathA davA Adi meM kAma AtI hai| mA~sa, rakta, yakRta, phephar3A Adi khAne tathA davAI Adi ke kAma meM liyA jAtA hai| vartamAna meM mA~sAhAra kI bar3hatI pravRtti para samUce saMsAra meM svAsthya premI vaijJAnikoM meM cintA vyApta hai| unakA kahanA hai mA~sAhAra ke kAraNa saMsAra meM hatyAe~, duSkarma, asAdhya bImAriyA~ aura vAyumaNDala kA pradUSaNa bar3ha rahA hai| mA~sAhAra karane vAloM meM aneka aisI asAdhya naI-naI bImAriyA~ utpanna ho rahI haiM, jisakI davAe~ bhI abhI taka nahIM nikalI haiN| mA~sAhAra se rogagrasta hokara saMsAra meM lAkhoM manuSya prativarSa marate haiN| saMsAra meM bar3hatA jala saMkaTa, vAyu pradUSaNa aura mAnava jIvana meM bar3hatA tanAva, pArasparika vaimanasya Adi ke mUla meM mA~sAhAra kI pravRtti hai| zAkAhAra aura mA~sAhAra para vartamAna samaya meM bahuta sAhitya nikala rahA hai| ataH yahA~ isakA vistAra apekSita nahIM hai| isI prakAra meda, rakta, yakRta, phephar3A, A~ta, haDDI, danta, viSANa Adi vibhinna aMgoM ke lie bhI bhinnabhinna prakAra ke prANiyoM kA ghAta kiyA jAtA hai| mAtra vilAsitA ke lie apane hI samAna sukha - duHkha kA anubhava karane vAle, dIna-hIna, asahAya, mUka aura apanA bacAva karane meM asamartha niraparAdha prANiyoM kA hanana karanA hRdayahInatA aura antaratama meM paiThI paizAcika vRtti kA prakaTIkaraNa hai / vivekazIla mAnava ko isa prakAra kI vastuoM kA upayoga karanA kisI bhI prakAra ucita nahIM kahA jA sktaa| Elaboration-Soft leather is required for various types of musical instruments, shoes, purses, straps of watches, belts, boxes, bags, hand bags, caps, coats, apparel and the like. It is not available from the creatures that have a natural death. So five-sensed animals and beasts are hunted for these purposes. The skin of the animals who die naturally is generally hard. In order to procure very soft leather, very small offsprings or that still in the womb has to be killed. It is a very cruel act to kill cow, buffalo and the like and later to take out their off-spring from the womb by tearing its belly in order to remove the skin of that offspring. Such a cruelty is more dreadful than even that committed by a demon. Those who kill in this manner are certainly violent people. Even those who use such products made of their leather are responsible for this inhuman sin. In case they do not make use of such products, there won't be any longer a cause of committing such a violence. phra Marrow is used for edible products for keeping human skin soft and for medicines. Flesh, blood, liver and the like are used for human consumption and medicines. Those engaged in scientific research for human health all over the world are worried about the increasing habit Sh.1, First Chapter: Violence Aasrava zru. 1, prathama adhyayana hiMsA Azrava phra ( 23 )

Page #66
5555555555555555555555555555555555558 05555555555555555555555555555555558 of non-vegetarian diet in the present world. They are of the view that murders, violent activities, incurable diseases, pollution of the 41 environment in the world is on the increase because of non- 15 vegetarianism. Many new incurable diseases are appearing in those who take meat. The medicines to cure such diseases could not be found as yet. Millions of people die every year due to diseases caused by consumption of meat. Non-vegetarianism is the fundamental cause of increasing shortage of water, air pollution, increasing tension and mutual friction among the human beings. Information in plenty is published at present about vegetarian and non-vegetarian diet. So it need not be described in greater detail here. Similarly various types of living beings are humbled for their marrow, blood, liver, lung, intestines, teeth, bones, tusk and the like. Just for their luxurious life, the poor, dumb creatures who also feel pleasure and pain like human beings, who are incapable of protecting themselves from such a cruelty, and who have not committed any sin are killed. It depicts that such killers have no compassion and their inner nature is demon$i like. The use of such products manufactured through violence to animals 4. can in no way be justified for a discriminating human being. OM 12. aNNehi ya evamAiehiM bahUhi kAraNasaehiM abuhA iha hiMsaMti tase paanne| ime ya-egidie ke bahave varAe tase ya aNNe tayassie ceva taNusarIre smaarNbhNti| ___ attANe, asaraNe, aNAhe, abaMdhave, kammaNigaDabaDhe, akusalapariNAma-maMdabuddhijaNadubijANae, puDhavimae, puDhavisaMsie, jalamae, jalagae, aNalANila-taNa-vaNassaigaNaNissie ya tammayatajjie ceva tyaahaare| tappariNaya-vaNNa-gaMdha-rasa-phAsa-boMdirUve acakkhuse cakkhuse ya tasakAie asNkhe| thAvarakAe ya + suhuma-bAyara-patteya-sarIraNAmasAhAraNe aNaMte haNaMti avijANao ya parijANao ya jIve imehiM vivihehiM kaarnnehiN| Wan 12. jinameM sadbuddhi kA abhAva hai, aise ajJAnI pApI loga pUrvokta tathA anya anekAneka prayojanoM ke se trasa-calate-phirate, dvIndriya, trIndriya, caturindriya aura paMcendriya jIvoM kA ghAta karate haiM tathA bahutaU se ekendriya jIvoM kA, una ekendriya jIvoM ke Azrita anya sUkSma zarIra vAle trasa jIvoM kA bhI ghAta // karate haiN| ye prANI trANarahita haiM-unake pAsa apanI rakSA ke sAdhana nahIM haiM, azaraNa haiM-unheM koI zaraNa dene // Wan vAlA nahIM hai, ve anAtha haiM, bandhu-bAndhavoM se rahita haiM-sahAyaka vihIna haiM aura becAre apane kRta karmoM kI ber3iyoM se jakar3e hue haiN| jinake antaHkaraNa kI vRttiyA~ azubha haiM, jo manda buddhi haiM, ve ina prANiyoM - zrI praznavyAkaraNa sUtra (24) Shri Prashna Vyakaran Sutra

Page #67
5555555555555555555555555555555 ke astitva ko nahIM mAnate, to phira inakI vedanA kaise jAneMge ? ve ajJAnI jana na pRthvIkAya ko jAnate haiM, na pRthvIkAya ke Azrita rahe anya sthAvaroM evaM trasa jIvoM ko jAnate haiN| unheM jalakAyika tathA jala meM rahane vAle anya trasa-sthAvara jIvoM kA jJAna nahIM hai| unheM agnikAya, vAyukAya, taNa tathA (anya) vanaspatikAya ke evaM inake AdhAra para rahe hue anya jIvoM kA parijJAna nahIM hai| ye prANI unhIM (pRthvIkAya Adi) ke svarUpa vAle, unhIM ke AdhAra se jIvita rahane vAle athavA unhIM kA AhAra karane vAle haiN| una jIvoM kA varNa, gaMdha, rasa, sparza aura zarIra apane AzrayabhUta pRthvI, jala Adi ke sadRza hotA hai| unameM se kaI jIva netroM se dikhAI nahIM dete haiM aura koI-koI dikhAI dete haiN| aise asaMkhya trasakAyika jIvoM kI tathA ananta sUkSma, bAdara, pratyekazarIra aura sAdhAraNazarIra vAle sthAvarakAya ke jIvoM kI jAnabUjhakara yA anajAne ina (Age kahe jAne vAle) kAraNoM se hiMsA karate haiN| 12. For the above said and many other purposes, the ignorant bad people who lack discrimination, hunt mobile living beings including twosensed, three-sensed, four-sensed and five-sensed living beings. During this process they kill many one-sensed living beings and mobile beings having subtle body who are dependent on them. Such living beings have no means for their safety. They are orphans. They have no friends or relatives to help them. They are bound in chains by the fruit of their misdeeds. The persons who have polluted mind or whose intellect is dormant, they do no believe in existence of life in such beings. So how can they realise the feeling of pain. Such persons lacking true knowledge do not understand earth-bodied living beings and the other mobile and immobile living beings dependant on them. They have no knowledge about water-bodied beings and the other mobile and immobile to creatures living in water. They have no knowledge of firebodied, air-bodied and plant-bodied beings and the other living beings dependant on these. Such living beings are by nature of the same type as earth-bodied and other bodied living beings. They are dependant on them for their life. In other words, they use them for their diet. ___The colour, smell, taste, touch and the body of such living beings are identical to the earth, water and the like on which they depend. Many such creatures are not visible while some are visible to the naked eye. Human beings cause death of innumerable mobile living beings and infinite subtle, gross, separate bodied and common bodied immobile living beings intentionally or inadvertantly for various reasons (that are going to the narrated in following paragraphs). zru.1, prathama adhyayana : hiMsA Azraya (25) Sh.1, First Chapter: Violence Aasrava Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #68
phaphaphaphaphaphaphaphapha 155955555555595555555595555559555552 vivecana : pRthvI hI jina jIvoM kA zarIra hai ve pRthvIkAyika kahalAte haiN| isI prakAra jala, agni, vAyu aura vanaspati hI jinakA zarIra hai, ve kramazaH jalakAyika, agnikAyika, vAyukAyika aura vanaspatikAyika jIva kahalAte haiN| jaba koI manuSya pRthvIkAya Adi kI hiMsA karatA hai taba vaha kevala pRthvIkAya kI hI hiMsA nahIM karatA, apitu usake Azrita rahe hue anekAneka anyakAyika evaM trasakAyika jIvoM kI bhI hiMsA karatA hai| jala ke eka bindu meM vaijJAnikoM ne 36,450 jIva dekhe haiM, vastutaH ve jalakAyika nahIM, jalAzrita trasa jIva haiN| jalakAyika jIva to asaMkhya hote haiM, jinheM vaijJAnika abhI nahIM jAna sake haiN| Elaboration-The living beings whose body is the earth itself are called earth-bodied. Similarly those living beings whose body is water, fire, air, plant itself are called water-bodied, fire-bodied, air-bodied and plant-bodied living beings respectively. phra When a person kills earth-bodied creature and the like, he commits death not only of earth-bodied living beings but he also causes violence to many other bodied immobile living beings and also mobile living beings dependant on them. phra Scientists have seen 36,450 living beings in a drop of water. But in 5 reality, they are not water-bodied living beings. They are mobile living 5 beings dependant on water. The water-bodied living beings are innumerable and the scientists have not been able to locate them so far. pRthvIkAya kI hiMsA ke kAraNa CAUSES OF VIOLENCE TO EARTH BODIED CREATURES 13. [ pra. ] kiM te ? [ u. ] karisaNa- pokkhariNI - vAvi - vappiNi- kUba - sara - talAga - cii - veiya - khAiya - ArAmavihAra - thUbha - pAgAra - dAra - goura - aTTAlaga - cariyA - seu - saMkama- pAsAya - vikappa - bhavaNa - ghara - saraNa - layaNa - AvaNa - ceiya- devakula- cittasabhA - pavA - AyataNA-vasaha - bhUmighara - maMDavANa kae bhAyaNabhaMDovagaraNassa ya vivihassa ya aTThAe puDhaviM hiMsaMti maMdabuddhiyA / zrI praznavyAkaraNa sUtra 13 . [ pra. ] ve kauna-se kAraNa haiM, jinase (pRthvIkAyika) jIvoM kA vadha kiyA jAtA hai ? [ u. ] kRSi, puSkariNI (caukora bAvar3I jo kamaloM se yukta ho), bAvar3I, kyArI, kUpa, sara, tAlAba, bhitti, vedikA, khAI, ArAma, vihAra (maTha), stUpa, prAkAra, dvAra, gopura ( nagara kA mukhya dvAra ) aTArI, carikA (nagara aura koTa ke bIca kA ATha hAtha pramANa mArga), setu - pula, saMkrama (Ubar3a-khAbar3a 5 bhUmi ko pAra karane kA mArga), prAsAda - rAjamahala, baMgalA yA prAsAda, bhavana, gRha, saraNa-jhauMpar3I, layanaparvata khodakara banAyA huA sthAna, guphA, dukAna, caitya - yakSAyatana Adi yA chatarI aura smAraka, devakula- zikharayukta devAlaya, citrasabhA, pyAU, Ayatana devasthAna, Avasatha-tApasoM kA Azrama, Wan Wan (26) Shri Prashna Vyakaran Sutra phra Wan 5 ba

Page #69
pirukkmimimimimimimimimimimimimimimimimittttttttt puumitimitimitimikmikmik 555timimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimi Wan bhUmigRha - talaghara aura maMDapa ( tambU) Adi ke lie tathA nAnA prakAra ke bhAjana - sone-cA~dI Adi dhAtuoM ke pAtra, bhANDa - miTTI Adi ke bartana evaM lakar3I Adi ke upakaraNoM ke lie manda buddhi jana pRthvIkAya kI hiMsA karate haiN| 13. [Q.] What are the causes for violence to earth-bodied living beings? vivecana: prastuta sUtra meM kathita vastuoM ke nAma to saMkSepa meM saMketa mAtra haiN| ina ullikhita vastuoM ke lie hI pRthvIkAya kI hiMsA hotI hai, aisA nahIM samajhanA caahie| ataH pRthvIkAya kA ghAta jina-jina vastuoM ke lie kiyA jAtA hai, una sabhI kA grahaNa yahA~ kara lenA caahie| [Ans.] People with dormant intellect commit violence to earth-bodied living beings for agriculture, making lotus-bedded lake, ordinary lake, 5 well, tank, wall, vedika, ditch, rest house, pillar, boundary wall, gate, main gate of the town, terrace, highway, bridge, path to cross undulating f area, palace, bungalow, building, house, hut, processing level ground by 5 cutting mountain, cave, shop, temple, canopy, memorial, temple having canopy, theatre, water hut, ashram for ascetics, basement, setting up tent and the like, for manufacturing pots of silver, gold and other metals, earthen pots and wooden pots. Elaboration-In the present paragraph, the articles mentioned are just an indication. It should not be understood that violence to earthbodied living beings is caused only for such articles. In fact, one should take note of all those things which are manufactured by causing violence to each bodied living beings. apakAya kI hiMsA ke kAraNa CAUSES OF VIOLENCE TO WATER-BODIED 14. jalaM ca majjaNa - pANa- bhoyaNa - vatthadhovaNa - soyamAiehiM / 14. majjana-snAna, pAna-pIne, bhojana, vastra dhonA evaM zauca - zarIra, gRha Adi kI zuddhi ityAdi vividha kAraNoM se jalakAyika jIvoM kI hiMsA kI jAtI hai| 14. Violence to water-bodied living beings is caused for taking bath, for preparing food, for drinking, for washing clothes, for toilet and for cleaning house and the like. tejaskAya kI hiMsA ke kAraNa CAUSES OF VIOLENCE TO FIRE-BODIED LIVING BEINGS 15. payaNa - payAvaNa - jalAvaNa - vidaMsaNehiM agaNiM / 15. bhojanAdi pakAne, pakavAne, dIpaka Adi jalAne tathA prakAza karane ke lie agnikAya ke jIvoM kI hiMsA kI jAtI hai| zru. 1, prathama adhyayana hiMsA Azrava (27) Sh.1, First Chapter: Violence Aasrava Wan 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 595952 Wan Wan Wan Wan 5 tmimittmi****tttttttttttttttt****tmilllktyinnn phra

Page #70
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 5552 ba 15. Violence to fire-bodied living beings is caused for cooking, lighting the lamp and for light. vAyukAya kI hiMsA ke kAraNa CAUSES OF VIOLENCE TO AIR-BODIED LIVING BEINGS 16. suppa - viyaNa - tAlayaMTa - pehuNa - muha - karayala - sAgapatta-vatthamAIehiM aNilaM hiMsaMti / 16. sUpa - dhAnyAdi phaTakakara sApha karane kA chAja Adi upakaraNa, vyaMjana- paMkhA, tAlavRnta-tAr3a kA paMkhA, mayUrapaMkha Adi se, mukha se, hatheliyoM se, sAgavAna Adi ke patte se tathA vastra - khaNDa Adi se vAyukAya ke jIvoM kI hiMsA kI jAtI hai| 17. agAra - pariyAra-bhakkha - bhoyaNa - sayaNAsaNa - phalaka - mUsala - ukkhala - tata - vitatAtojjavahaNa - vAhaNa - maMDava - viviha bhavaNa - toraNa- viDaMga - devakula- jAlayaddhacaMda - NijjUhaga- caMdasAliyavetiya- NisseNi- doNi- caMgerI - khIla - maMDaka - sabhA - pavAvasaha - gaMdha - mallANulevaNaM, aMbara - juyaNaMgalamaiya - kuliya - saMdaNa - sIyA - raha - sagaDa - jANa - jogga - aTTAlaga - cariya - dAra - goura-phalihA - jaMtasUliya-lauDa - musaMdi - sayagghI - bahupaharaNAvaraNuvakkharANakae, aNNehiM ya evamAiehiM bahUhiM 5 kAraNasaehiM hiMsaMti te tarugaNe bhaNiyAbhaNie ya evamAI / 16. The violence to air-bodied living beings is caused through planks 5 for cleaning grains, fan, fan of palm leaves, peacock feather and also blowing with mouth, waving palms, teak leaves and pieces of cloth. vanaspatikAya kI hiMsA ke kAraNa CAUSES OF VIOLENCE TO PLANT BODIED BEINGS zrI praznavyAkaraNa sUtra 17. agAra-gRha, paricAra- talavAra kI myAna Adi, bhakSya - modaka Adi, bhojana - roTI vagairaha, zayana - zayyA Adi, Asana- bistara-baiThakA Adi, phalaka-pATa-pATiyA, mUsala, okhalI, tata- vINA 5 Adi, vitata - Dhola Adi, Atodya-aneka prakAra ke vAdya, vahana- naukA Adi, vAhana-ratha- gAr3I Adi, maNDapa, aneka prakAra ke bhavana, toraNa, kapotapAlI - kabUtaroM ke baiThane ke sthAna, devAlaya, jharokhA, ardha-candra ke AkAra kI khir3akI yA sopAna, niryUhaka-dvArazAkhA daravAje ke agala-bagala meM nikale hue lakar3I ke kaMgUre, candrazAlA - aTArI, caubArA, vedI, niHsaraNI - nasainI, droNI-choTI naukA, caMgerI-bar3I naukA yA phUloM kI DaliyA, khU~TI, khambhA, sabhAgAra, pyAU, Azrama, maTha, sugaMdhita cUrNa, phra mAlA, vilepana, candana Adi kA lepa vastra, jUvA, lAMgala- hala, jamIna jotane ke pazcAt DhelA phor3ane ke 5 lie kASTha - nirmita aujAra, jisase bhUmi samatala kI jAtI hai, kulika - vizeSa prakAra kA hala - bakhara, syandana - yuddha ratha, zivikA - pAlakI, ratha, zakaTa - chakar3A gAr3I, yAna, yugya-do hAtha kA vedikAyukta yAnavizeSa, aTTAlikA, carikA- nagara aura parakoTe ke madhya kA ATha hAtha kA caur3A mArga, parigha - phATaka, Agala, arahaTa Adi, zUlI, lakar3I - lAThI, musuMDhI baMdUka Adi, zataghnI - topa yA mahAsilA jisase saikar3oM kA hanana ho sake tathA anekAneka prakAra ke zastra, Dhakkana evaM anya upakaraNa banAne ke lie aura isI prakAra ke Upara kahe gaye tathA nahIM kahe gaye aise bahuta-se saikar3oM kAraNoM se ajJAnI jana vanaspatikAya kI hiMsA karate haiN| -dvAra, (28) 5 phra Shri Prashna Vyakaran Sutra 2 95 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 ~ Wan

Page #71
15 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555555545 55555555595555555552 17. People construct house, sheaths for the sword, sweat-meat balls and food. They make beds, beddings, wooden pots, wooden rods, vessels, sitar, many musical instruments, boats, carts, chariots, tent houses, buildings, gates, places for stay of pigeons temples, windows, windows of half-moon shape, stairs and handles to close the door, pointed outlets on doors (niryuhak), terrace, stair-case (nissarni), small boat (droni ), large boat (changeri ), flower-basket, pegs, pillars, conference hall, ashrams, places for serving water, fragrant powder, garlands, paste, paste of sandalwood, clothes, yoke, plough, wooden weapon to dig earth and level the humps after ploughing the field, Kulik (a special type of plough), chariot for battle field, palanquin, wooden cart, yugya (special transport measuring two-haath, and having a Vedika), tops of buildings, eight haath wide path at the centre of the town from its boundary wall, gates, doors, door closet, arhat and the like, stick, gun, huge armoury that could kills hundreds of people at a time. They also manufacture many types of weapons, covers and many other articles of the type abovementioned and even not mentioned. Thus ignorant people commit violence to plant bodied living beings through many suchlike causes. vivecana : vanaspatikAya kI sajIvatA aba kevala zAstroM meM hI nahIM, apitu vijJAna se bhI siddha ho cukI hai| vanaspati kA AhAra karanA, AhAra se vRddhigata honA, chedana-bhedana karane se murajhAnA Adi jIva ke lakSaNa pratyakSa dekhe jA sakate haiM / vanaspati meM krodha, mAna, mAyA, lobharUpa kaSAya haiM, AhAra, bhaya, maithuna, parigraharUpa saMjJAe~ haiM / ve mAnava kI taraha sukha-duHkha kA anuvedana karate haiN| ataeva vanaspati kI sajIvatA meM kiMcit bhI sandeha ke lie avakAza nahIM hai| vanaspati kA hamAre jIvana ke sAtha ghaniSTha sambandha hai / tathApi nirarthaka Arambha kA vivekI jana sadaiva tyAga karate haiN| vRkSoM ke anApa-zanApa kATane se Aja vizeSataH bhArata kA vAyumaNDala badalatA jA rahA hai| varSA kI kamI ho rahI hai| lagAtAra aneka prAntoM meM sUkhA par3a rahA hai| hajAroM manuSya aura lAkhoM pazu maraNa-zaraNa ho rahe haiN| jainazAstra sadA se hI mAnava-jIvana ke lie vanaspati kI upayogitA aura mahattA kA pratipAdana karate cale A rahe haiN| vaidika granthoM meM bhI vRkSa Adi ko putravat sneha karane kA kathana hai| vRkSa mAnava ke sabase bar3e mitra va prANapoSaka haiN| vanaspati kI hiMsA se paryAvaraNa para atyanta duSprabhAva par3atA hai| Elaboration-Life in plants is not just a subject of scriptures. It has been established by scientific research also. It is clearly noticed that the vegetation grows when it is provided requisite food and it decays when it is cut or pierced and this fact establishes that there is life in vegetation. The plant-bodied living beings have the four passions namely anger, ego, zu. 1, prathama adhyayana hiMsA Azrava (29) Sh.1, First Chapter: Violence Aasrava ttttkkumimimimimimimimimimimimimimimimimimitimitittttmititi 25595959555555555 5 5 55 5 5 5 55 5 5 5 5 5 55555 5 5 952

Page #72
) ) ))) ) ) )) )) ) ))) deceit and greed. They have a desire for food. They have sense of fear, sensual desire of mating and also attachment. They feel pleasure and pain like human beings. So there is no scope of any doubt in believing that plant has life. Vegetable has intimate influence on our daily life. Still discriminating 4 people avoid violent activity towards plant life when it is without any definite purpose. The environment of the world and of India in particular is changing adversely due to indiscriminate cutting of trees. It is causing dearth of rain-fall. Many states are experiencing famine continuously. Thousands of human beings and millions of animals are dying. Jain scriptures have always laid emphasis on benefits of plant life for human beings and its importance. Even in Vedic scriptures, it is mentioned that trees and the like should be loved like sons. The trees are the most intimate friends of mankind and provide strength to their life-force. Violence towards plant life causes the most adverse effect on the environment. hiMsaka jIvoM kA dRSTikoNa APPROACH OF VIOLENT LIVING BEINGS 18. satte sattaparivajjiyA uvahaNaMti daDhamUDhA dAruNamaI kohA mANA mAyA lohA hassa raI araI soya veyatthI jIya-dhammattha-kAmaheuM savasA avasA aTThA aNaTThAe ya tasapANe thAvare ya hiMsaMti mNdbuddhii| ___ savasA haNaMti, avasA haNaMti, savasA-avasA duhao hnnNti| aTThA haNaMti, aNaTThA haNaMti, aTThAaNaTThA duhao hnnNti| hassA haNaMti, verA haNaMti, raIya haNaMti, hassA-verA-raIya hnnNti| kuddhA haNaMti, laddhA haNaMti, maddhA haNaMti, kaddhA-laddhA-maddhA hnnNti| atthA haNaMti, dhammA haNaMti, kAmA haNaMti, atthA-dhammA-kAmA hnnNti| 18. kucha maMda buddhi jIva jo hitAhita ke viveka se sarvathA zUnya ajJAnI, dAruNa mati vAle hote haiM, ve krodha se prerita hokara, mAna, mAyA aura lobha ke vazIbhUta hokara tathA ha~sI-dilabahalAva ke lie, rati, arati evaM zoka ke adhIna hokara, yajJa Adi vedAnuSThAna ke lie jIvana, dharma, artha evaM kAma ke lie, (kabhI) svavaza-apanI icchA se aura (kabhI) paravaza-parAdhIna hokara, (kabhI) prayojana se aura // (kabhI) binA prayojana ke trasa tathA sthAvara jIvoM kA ghAta karate haiN| ve buddhihIna krUra prANI svavaza (svataMtra) hokara ghAta karate haiM, vivaza hokara ghAta karate haiM, ma svavaza-vivaza donoM prakAra se ghAta karate haiN| kaI prayojana se ghAta karate haiM, kaI niSprayojana ghAta karate : haiM, kaI saprayojana aura niSprayojana donoM prakAra se ghAta karate haiN| (aneka pApI jIva) hAsya-vinoda se, + vaira se aura anurAga se prerita hokara hiMsA karate haiN| kaI kruddha hokara ghAta karate haiM, kaI lubdha hokara + hiMsA karate haiM, kaI mugdha hokara, tathA kaI kruddha-lubdha-mugdha tInoM hI kAraNoM vaza hiMsA karate haiN| kaI gTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Fa )) ) )) )) )) )) )) ))) ))) zrI praznavyAkaraNa sUtra (30) Shri Prashna Vyakaran Sutra B)

Page #73
555555555555555555555555555555555555 artha ke lie, dharma ke lie-dharma mAnakara ghAta karate haiM, kAmabhoga ke lie ghAta karate haiM tathA arthadharma-kAmabhoga tInoM hI prayojanoM se ghAta karate haiN| 18. Some people have intellect of low category. They are totally devoid of discrimination between welfare and disaster. They lack knowledge and are violent. Under the influence of anger, ego, deceit and greed they resort to sensual enjoyment. They like non-restraint and dislike moral restraint. They kill mobile and immobile living beings in performance of yajna (fire-sacrifice) willingly or under influence of others for the purpose of long life and their desire for more wealth and sensual pleasures and spiritual benefits. Their such actions are sometimes with a definite purpose and sometimes without any purpose. Such cruel people of polluted bent of mind kill sometimes independently, sometimes under orders of others and sometimes under both the conditions. Many sinners commit acts of violence for their amusement, under influence of earlier enmity, or due to attachment for very dear one. Some kill in a fit of anger, some due to their greed, some due to their deep attachment and some due to all the said three causes. Some kill for mercy. Some, for spiritual award believing it as a spiritual act, some for sex and some for all the said three reasons. ___vivecana : pichale sUtroM meM mukhyataH hiMsA ke bAhya nimittoM kI carcA kI gaI hai aura prastuta sUtra meM krodha, mAna, mAyA, lobha, hAsya, rati, arati Adi antaraMga vRttiyoM kI preraNA ko hiMsA ke kAraNarUpa meM aMkita kiyA gayA hai| bAhya aura Abhyantara kAraNoM se hI kArya kI niSpatti hotI hai| antara meM svArtha va kaSAyAdi daSita vattiyA~ na hoM to kevala bAhya prayojanoM ke lie hiMsA nahIM kI jAtI athavA kama se kama anivArya hiMsA hI kI jAtI hai| isake viparIta aneka susaMskArahIna, kalmaSavRtti vAle, nirdaya manuSya mAtra manovinoda ke lie, marate hue prANiyoM ko chaTapaTAte-tar3aphate dekhakara Ananda anubhava karane ke lie atyanta krUratApUrvaka hiraNa, kharagoza Adi niraparAdha bhadra prANiyoM kA ghAta karane meM bhI nahIM hickte| mUla meM dharma evaM vedAnuSThAna ke nimitta bhI hiMsA karane kA ullekha kiyA gayA hai| isameM mUr3hatA-mithyAtva hI pradhAna kAraNa hai| bakarA, bhaiMsA, gAya, azva Adi prANiyoM kI agni meM Ahuti dekara athavA anya prakAra se unakA vadha karake svarga-prApti kA manoratha karanA, jahara khAkara amara banane ke manoratha ke samAna hai| Elaboration In the earlier Sutras (maxims) the external causes of violence have been discussed primarily. In the present maxim, the influence of inner nature represented by anger, ego, deceit, greed, mocking gestures, have been pointed out as causes of violence. A task is completed only with external and internal causes. In case there is no selfish or polluted activity in the mind, the violence is not done simply for external purpose. In such a case only the least possible violence is zru.1, prathama adhyayana :hiMsA Azraya (31) Sh.1, First Chapter: Violence Aasrava

Page #74
done which is absolutely necessary in that situation. On the other hand, many persons, who are uncivilized, cruel and of polluted mind commit acts of violence simply for enjoyment. They experience great pleasure in seeing the creatures moaning due to pangs of death. They do not hesitate 4 killing mercilessly innocent deer, rabbit and the like. In Vedic tradition, there is a mention of committing violence even for religious practices and customs. This is due to ignorance about the true philosophical thought. The desire of attaining salvation by sacrificing I goat, he-buffalo, cow, horse and like in fire or in any other way is like the i desire of becoming immortal by taking poison. OM hiMsaka janoM ke vividha prakAra VARIOUS TYPES OF VIOLENT LNING BEINGS 19. [pra. ] kayare te ? [u. ] je te soyariyA macchabaMdhA sAuNiyA vAhA kUrakammA vAuriyA dIvita-baMdhaNappaogara tppgl-jaal-viirllgaaysiidbbh-vguraa-kuuddcheliyaahtthaa| OM hariesA sAuNiyA ya vIdaMsagapAsahatthA vaNacaragA luddhagA mahughAyA poyaghAyA eNIyArA paeNIyArA OM sara-daha-dIhiya-talAga-pallala-parigAlaNa-malaNa-sottabaMdhaNa-salilAsayasosagA visagaralassa ya OM dAyagA uttaNavallara-davaggi-NiddayA palIvagA kuurkmmkaarii| 19. [pra. ] ve hiMsA karane vAle pApiSTa prANI kauna-kauna haiM ? 1 [u. ] zaukarika-jo sUara kA zikAra karate haiM, matsyabandhaka-dhIvara jo machaliyoM ko jAla meM Wan bA~dhakara mArate haiM, bahelie jo pakSiyoM ko jAla meM pha~sAkara ghAta karate haiN| vyAdha-zikArI jo, hiraNoM # ko pha~sAkara mArate haiN| krUrakarmA, vAgurika-mRga Adi ko jAla meM pha~sAne ke lie ghUmate haiM, jo mRgAdi / ko mArane ke lie cIte Adi jIvoM ke sAdhana kAma meM lete haiM, mRga Adi ko pha~sAne-bA~dhane ke lie, Wan phaMdA yA gulela rakhate haiN| machaliyA~ pakar3ane ke lie, choTI naukAe~, gala-machaliyA~ pakar3ane ke lie kA~Te ke Wan para ATA yA mA~sa, jAla, bAja pakSI, lohe kA jAla, DAbha yA nAriyala kI banI rassI, kUTapAza, cItA . # Adi ko pakar3ane ke lie piMjare Adi meM athavA kisI sthAna para bA~dhI huI bakarI athavA bakarA rakhate Wan haiN| ina saba sAdhanoM ko sAtha meM lekara phirane vAle-ina sAdhanoM kA prayoga karane vaale| * cANDAla, cir3ImAra, bAja pakSI tathA jAla ko rakhane vAle bhIla Adi vanavAsI, zahada ke yA mA~sa ja ke lie madhumakkhiyoM kA ghAta karane vAle, potaghAtaka-pakSiyoM ke baccoM kA ghAta karane vAle, mRgoM ko + AkarSita karane ke lie hariNI ko sAtha lie ghUmane vAle, sarovara, hrada, vApI, tAlAba, kSudra jalAzaya ko matsya, zaMkha Adi prApta karane ke lie khAlI karane vAle, jalAzaya ko kisI upAya se sukhAne vAle, OM viSa athavA anya vastu meM mile viSa ko khilAne vAle, uge hue tRNa-ghAsa evaM kheta ko nirdayatApUrvaka jalAne vAle, ye saba krUrakarmakArI haiN| Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Yin zrI praznavyAkaraNa sUtra (32) Shri Prashna Vyakaran Sutra 8555555)))))))))) )))))))))))58

Page #75
95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 19. [Q.] Who are the sinners indulging in such violence ? [Ans.] Saukarik (one who hunts pig), Matsyabandhak ( those who do fishing to kill them), baheliyas (bird hunters) and hunters of deer are the various types of sinners engaged in sinful activities. Kroorakarma (one engaged in cruel activities), Vrigarik (those who move about in order to hunt deer by catching them in the net and also take the help of leopard and the like for this purpose). They keep rope or sling-shot to tie deer. They use small boats to catch fish. They use meat or kneaded floor at the tip of sharp thorny substance to catch fish. They also use iron net, coconut rope and net to catch eagle. They keep cages to catch leopards and tie a goat at a particular place to attract it. They keep with them all the above said material and wander about in search of their prey. There are rogues, bird-hunters, bhils and foresters who keep hawk and net for hunting, those who kill bees to collect honey or meat and also those who kill chics of birds. Some move about with a doe in order to attract deer. Some drain out tanks, lake, small collection of water in order to procure fishes and conch-shells. Some get these reservoirs dried up for the said purpose. Some serve poison or substance mixed with poison. Some brutally burn green grass. All such people are termed as those engaged in dreadful profession. hiMsA karane vAlI jAtiyA~ TRIBES ENGAGED IN VIOLENCE 20. ime ya bahave milakkhujAI / [pra. ] ke te ? [ u. ] saka- javaNa - sabara - babbara - gAya-- - muruMDoda - bhaDaga - tittiya - pakkaNiya - kulakkha - goDasIhala - pArasa - kocaMdha - davila- billala - puliMda - arosa - DoMba - pokkaNa - gaMdhahAraga - bahalIya - jallaroma - mAsa - bausa - malayA-cuMcuyA ya cUliyA koMkaNagA - metta - paNhava - mAlava- mahura - AbhAsiyaaNakkha - cINa-lAsiya-khasa - khAsiyA - nehura - marahaTTha - muTThiya - Araba - Dobilaga - kuhaNa - kekaya-hUNaromaga-sa 1- ruru - maruyA - cilAyavisayavAsI ya pAvamaiNo / 20. unake atirikta ye bahutI-sI mleccha jAtiyA~ bhI haiM, jo prANI hiMsA meM saMlagna rahatI haiN| [pra. ] ve (jAtiyA~) kauna-sI haiM ? [u.] zaka, yavana, zabara, babbara, kAya, muruDa, uda, bhaDaka, tittika, pakkaNika, kulAkSa, gaur3a, siMhala, pArasa, krauMca, Andhra, dravir3a, bilvala, puliMda, AroSa, DauMba, pokaNa, gAndhAra (kaMdhAravAsI), bahalIka, jalla, roma, mAsa, bakuza, malaya, cuMcuka, cUlika, koMkaNa, meda, paNhava, mAlava, mahura, zru. 1, prathama adhyayana hiMsA Azrava (33) Sh.1, First Chapter: Violence Aasrava phra

Page #76
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting pra 55555555555555555555555555555 8555555555555555555555555 AbhASika, aNakka, cIna, lhAsika, khasa, khAsika, nehura, mahArASTra, mauSTika, Araba, Dobalika, kuhaNa, ma kaikaya, hUNa, romaka, ruru, maruka, cilAta Adi mleccha dezoM ke nivAsI, jo pApa buddhi vAle haiM, (ve hiMsA ke meM pravRtta rahate haiN)| 20. In addition to the above mentioned people, there are many rustic tribes who are always engaged in violence. [Q.] Which are those tribes ? (Ans.) They are Shakas, Mohammadens, Shabar, Babbar, Kaya, Murund, Uda, Bhadak, Tittik, Pakkanik, Kulaksh, Gaur, Simhal, Paras, Cronch, Andhra, Dravid, Bilval, Pulind, Aarosh, Daumb, Pokan, Gandhar (natives of Kandhar), Bahaleek, Jalla, Romans, Maas, Bakush, + Malaya, Chunchuk, Choolik, Konkan, Med, Panhav, Malav, Mahur, Abhashik, Anakk, Chinese, Lhasik, Khas, Khasik, Nehur, Maharashtra, Maushtik, Arabs, Daublik, Kuhan, Kaikaya, Hun, Romak, Ruru, Maruk, Chillat and the like natives of uncivilized areas. They have maligned mind (They remain engaged in violence). vivecana : prastuta sUtra meM jina mleccha jAtiyoM kA nAmollekha kiyA gayA hai, vaha kisI jAti vizeSa para AkSepa nahIM hai, kintu ye jAtiyA~ prAyaH saMskAroM va vAtAvaraNa ke kAraNa khUkhAra, hiMsA-premI aura barbara svabhAva / kI hotI haiN| inake atirikta jo bhI hiMsA Adi krUra karma karate haiM, zAstrakAra ne unheM mleccha va manda buddhi kahA hai| kyoMki ve kaThora nirdaya svabhAva ke sAtha apanI AtmA ke hitAhita ke jJAna se zunya hote haiN| hiMsA ke kaTa pariNAmoM se anabhijJa hote haiN| inameM se adhikatara apanI AjIvikA ke lie hiMsA karate haiN| kucha loga Amoda-pramoda manoraMjana ke lie tathA kucha rasalolupatAvaza jIbha ke svAda tathA zarIra-poSaNa ke lie hiMsA karate haiN| Elaboration In this Sutra, the mention of some tribes as uncivilized (malechh) is not an aspersion on any particular tribe. But these tribes, primarily because of the environment and the set up in which they live, had become dreadful, addicted to violence and cruel. Further the author has called all those as malechh and of malign intellect who do activities of violence. It is because they are not only devoid of compassion but they do not have any awareness for the welfare of their soul also. They are ignorant of the consequences of the violent behaviour. Most of them engage in violence for their livelihood. Some of them commit violence for enjoyment, same for their taste and some for nourishing their physical body. 21. jalayara-thayalara-saNappha-yoraga-khahayara-saMDAsatuMDa-jIvovagghAyajIvI saNNI ya asaNNiNo ke pajjatte apajjatte ya asubhalessa-pariNAme ee aNNe ya evamAI kareMti paannaaivaaykrnnN| 55555554544999))))))))))))))55555555555555558 zrI praznavyAkaraNa sUtra (34) Shri Prashna Vyakaran Sutra 05555555555555))) 94545555558

Page #77
pAvA pAvAbhigamA pAvaruI pANavahakayaraI pANavaharUvANuTTANA pANavahakahAsu abhiramaMtA tuTThA pAvaM karettu hoMti ya bahuppagAraM / 21. ye pUrvokta vividha dezoM aura jAtiyoM ke loga tathA inake atirikta anya jAtIya aura anya dezIya loga bhI, jo azubha lezyA, pariNAma vAle, nikRSTa vikRta dhArA vAle haiM, ve jalacara, sthalacara, nakha vAle, uraga, nabhacara, saMDAsI jaisI coMca vAle Adi jIvoM kA ghAta karake apanI AjIvikA calAte haiN| ve saMjJI, asaMjJI, paryApta aura aparyApta jIvoM kA hanana karate haiN| ve pApa buddhi vAle pApa ko hI apanAne yogya mAnate haiM / pApa meM hI unakI ruci - prIti hotI hai| ve prANiyoM kA ghAta karake prasannatA va Ananda kA anubhava karate haiN| unakA kAma prANavadha karanA hI hotA hai| prANiyoM kI hiMsA kI kathA - vArttA meM hI ve Ananda mAnate haiN| ve aneka prakAra ke pApoM kA AcaraNa karake santoSa anubhava karate haiM / 21. The natures of the above-said states and tribes and even those of other states and tribes who are of maligned thought-activity and bad attitude and who are going astray, earn their livelihood by killing aquatic creatures, the creatures living on land, and moving in the sky, the nail-bearing animals, the Urags and those who have sharp beaks. They kill the living beings who have a mind and those who do not possess it, the developed beings and those who are not fully developed. Such people of maligned intellect, believe that it is good for them to engage in bad activities. They like to engage in sin. They feel happy and elated by killing living beings. They feel satisfied by committing sin of various types. phra vivecana prastuta pATha meM kucha pAribhASika zabda prayukta hue haiM, jaise-saMjJI, asaMjJI paryApta aura aparyApta / unakA Azaya isa prakAra hai saMjJI - saMjJA arthAt manana karane kI viziSTa cetanA Age-pIche ke hitAhita kA vicAra karane kI zakti jina prANiyoM ko prApta hai, aise prANI paMcendriyoM meM hI hote haiN| asaMjJI - jina jIvoM ko mana nahIM hotA hai asaMjJI kahalAte haiM, eka indriya jIvoM se lekara cAra indriya vAle sabhI jIva asaMjJI hote haiM aura paMceMdriya meM bhI hote haiN| paryApta - jina jIvoM ko zarIra Adi kI indriyA~ pUrNa prApta ho cukI haiM, ve paryApta kahalAte haiN| aparyApta - jina jIvoM ko zarIra Adi kI indriyA~ pUrNa prApta nahIM huI haiM, ve aparyApta kahalAte haiN| Elaboration-In this paragraph, some technical terms have been used for instance sanjni, asanjni, paryapt, aparyapt. The purport of these words is as under zru. 1, prathama adhyayana : hiMsA Azrava (35) Sh. 1, First Chapter: Violence Aasrava 6955 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 95 95 95 96 9

Page #78
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 5552 2 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 Wan Wan Sanjni-Sanjni is the special awakening that helps one to discriminate between good and bad for him. Such a trait is only in fivesensed living beings. Asanjni-All the living beings who have only one, two, three or four senses, are asanjni. Paryapt--Those living beings whose sense organs in the physical body have fully developed are called paryapt. Aparyapt-Those living beings whose sense organs have not developed as yet. hiMsA kA phala CONSEQUENCES OF VIOLENCE 22. tassa ya pAvassa phalavivAgaM ayANamANA vaDUDhaMti mahatbhayaM avissAmaveyaNaM dIhakAlabahudukkhasaMkaDaM NarayatirikkhajoNiM / 22. hiMsA meM lipta rahane vAle hiMsA ke kaTu phala- vipAka ko nahIM jAnate hue, atyanta bhayAnaka evaM dIrghakAla paryanta bahuta-se duHkhoM se paripUrNa evaM lagAtAra nirantara hone vAlI duHkharUpa vedanA vAlI narakayoni aura tiryaMcayoni ko bar3hAte haiM, unameM jAkara utpanna hote haiM / 22. Those who are engaged in violence, they do not know the dreadful results of it. They increase the likelihood of their next span as animal life full of extremely dreadful and full of pain lasting for a long period. That life is going to cause them trouble continuously in hellish state and in animal state of existence. vivecana : hiMsA kA phala tiryaMcayoni aura narakayoni meM utpatti batalAyA gayA hai aura vaha bhI atIva bhayotpAdaka evaM nirantara duHkhoM se paripUrNa / tiryaMcayoni kI paridhi bahuta vizAla hai / ekendriya se lekara caturindriya taka ke sabhI jIva tiryaMcayonika hI hote haiN| paMcendriyoM meM cAroM gati ke jIva hote haiN| inameM paMcendriya tiryaMcayonika jIvoM ke duHkha to kisI aMza meM pratyakSa dRSTigocara hote haiM, kintu anya ekendriyAdi tiryaMcoM ke kaSToM ko manuSya bahuta hI kama jAnatA hai| ekendriyoM ke duHkha aura vedanA to kalpanA se bhI pare haiN| narakayoni to ekAntataH duHkhamaya hai hI / isa yoni meM utpanna hone vAle prANI janmakAla se lekara maraNakAla taka nirantara - eka kSaNa ke vyavadhAna yA vizrAma binA satata bhayAnaka se bhayAnaka pIr3A bhogate hI rahate haiN| isa prakAra ghoratama duHkhamaya vedanA bhogane kA jo sthAna hai, vahI narakasthAna hai| naraka kI vedanAoM kA digdarzana mAtra hI karAyA jA sakatA hai| zAstrakAra ne una duHkhoM kA varNana Age kiyA hai| kucha loga manuSya aura tiryaMcayoni meM bhI ghora nArakIya yAtanAe~ bhogate dekhe jAte haiN| isake pIche bhI unake kRta duSkRta karma hI haiN| Elaboration-It is said that as a result of acts of violence, one takes re-birth either in hellish state or in animal state of existence. The condition there is extremely frightening. The sphere of animal state of zrI praznavyAkaraNa sUtra (36) Shri Prashna Vyakaran Sutra ttttmimimimimitmititi*lll* puumimimittmimimimimimimimimimimimimimimimimimimimilllinnn 5 Wan Wan Wan - 5 5 5 5 5 555 5555 5 5 5 5 5 555 55555 5 5 5 5 5 50 Wan

Page #79
955555555555555555555 555 existence is very large. All the living being who are one-sensed upto foursensed belong to animal state of existence only. The five-sensed living beings are in all the four states of existence. The troubles of five-sensed living beings are visible to a certain extent but the troubles of other living beings who belong to one-sensed category and the like are not mostly known to the human beings. The pain of one-sensed living beings is so intense that it is beyond any imagination. The hellish state is totally troublesome. In this state right from the birth upto their end, the living beings continuously without any break even for a moment bear dreadful pain. Thus the place where one has to bear the most dreadful torture is hell. One can only have a slight glimpse of such pain. The author has mentioned these troubles in paragraphs ahead. Some people undergo hellish troubles even in the human and animal state of existence. It is also the result of their earlier bad deeds. naraka bhUmi varNana DESCRIPTION OF HELL 23. io Aukkhae cuyA asubhakammabahulA uvavajaMti nnresu| huliyaM mahAlaesu vayarAmayakuDDa-rudda-NissaMdhi-dAra-virahiya-Nimmaddava-bhUmitalakharAmarisavisama-Niraya-gharacAraesu mahosiNasayA-patatta duggNdh-viss-uvveyjnngesu| bIbhacchadarisaNijjesu NiccaM himapaDalasIyalesu kAlobhAsesu ya bhIma-gaMbhIra-lomaharisaNesu NirabhirAmesu NippaDiyAra-vAhi-roga-jarA-pIliesu aIva NiccaMdhayAra timissesu paibhaesu vavagayagaha-caMda-sUra-Nakkhattajoisesu meya-vasA-maMsapaDala-poccaDa-pUya-ruhi-rukkiNNavilINa-cikkaNarasiyA vaavnnnnkuhiycikkhllkddmesu| kukU-lANala-palittajAlamummura-asikkhurakaravattadhArAsu Nisiya-vicchuyaDaMka-NivAyovammapharisaaidussahesu y| attANA asaraNA kaDayadukkhaparitAvaNesu aNubaddha-NiraMtara-veyaNesu jmpuris-sNkulesu| 23. jIvoM kI hiMsA karane vAle ve pApIjana-manuSyabhava se Ayu kI samApti hone para, mRtyu ko prApta hokara azubha karmoM kI bahulatA ke kAraNa narakoM meM utpanna hote haiN| kSetra aura AyuSya kI dRSTi se naraka bahuta vizAla-vistRta haiN| unakI bhittiyA~ vajramaya haiN| una bhittiyoM meM koI sandhi-chidra nahIM hai, bAhara nikalane ke lie koI dvAra nahIM hai| vahA~ kI bhUmi atyanta kaThora hai| vaha narakarUpI kArAgAra viSama hai| vahA~ nArakAvAsa atyanta uSNa evaM tapta rahate haiN| ve jIva vahA~ durgaMdha ke kAraNa sadaiva udvigna-ghabarAe hue rahate haiN| naraka kA dRzya hI atyanta vIbhatsa hai, ve dekhate hI bhayaMkara pratIta hote haiN| vahA~ (kinhIM sthAnoM meM jahA~ zIta kI pradhAnatA hai) hima-paTala-barpha kI pahAr3I ke sadRza zItalatA banI rahatI hai| ve naraka zru.1, prathama adhyayana : hiMsA Azraya (37) Sh.1, First Chapter : Violence Aasrava |

Page #80
))) ))) )) ) 84555555 55555555555555555558 OM bhayaMkara haiM, gambhIra evaM romAMca khar3e kara dene vAle haiM, ghRNAspada haiN| ve nAraka jIva asAdhya kuSTha Adi ke vyAdhiyoM, rogoM evaM jarA se pIr3ita rahate haiN| vahA~ sadaiva andhakAra rahane ke kAraNa pratyeka vastu atIva bhayAnaka lagatI hai| graha, candramA, sUrya, nakSatra Adi kA prakAza vahA~ nahIM hotaa| meda, carbI, mA~sa ke Dhera hone se vaha sthAna atyanta ghRNAspada hai| pIva aura rudhira ke nirantara bahate rahane se vahA~ kI bhUmi gIlI . Wan aura cikanI rahatI hai aura kIcar3a-sI banI rahatI hai| (jahA~ uSNatA kI pradhAnatA hai) vahA~ kA sparza dahakatI huI karISa kI agni yA khadira (khaira) kI OM agni ke samAna uSNa tathA talavAra, ustarA athavA karauta kI dhAra ke sadRza tIkSNa hai| vaha sparza bicchU + + ke DaMka se bhI adhika vedanA utpanna karane vAlA atizaya dussahya hai| vahA~ ke nAraka jIva trANa aura zaraNavihIna haiM-na koI unakI rakSA karane vAlA hai, na unheM Azraya dene vAlA hai| ve naraka kaTuka duHkhoM - U ke kAraNa ghora pariNAma utpanna karane vAle haiN| vahA~ lagAtAra duHkharUpa vedanA cAlU hI rahatI hai-palabhara // 5 ke lie bhI caina nahIM miltaa| vahA~ yamapuruSa arthAt pandraha prakAra ke asura jAti ke paramAdhAmI deva unheM ghere rahate haiN| nArakoM ko bhayaMkara-bhayaMkara yAtanAe~ dete haiN| (jinakA varNana Age kiyA jaayegaa|) Wan 23. The evil people who commit violence on living beings are re-born . in the hell after completing their present life-span because of the bad Karmas collected by them in plenty. So far as area and the life-span is concerned, the hell is very large. Its 4 walls are extremely hard like Vajra. There are no holes in them. There is * no door for coming out from the hell. Its ground is extremely hard. The hellish prison is undulating. The halls in the hell are extremely hot and remain scorching. The living beings there remain bewildered because of foul smell. The hellish scene is very dreadful. It appears very drastic at the very first appearance. At those places in the hell where cold is in abundance, it is as cold as snow covered hills. Such hells are dreadful, drastic and worthy of contempt. The hellish beings suffer from incurable diseases like leprosy and others and affect of old age. Since there is always darkness in hell, every thing there appears to be extremely frightening. Planets, the moon, the sun, constellations and the like providing light are not there. There are heaps of marrow, and meat. So that place is extremely detestable. Since blood and mucus flow continuously, the ground remains greasy and slippery. It appears as if it is muddy Wan continuously. The touch of the hell where heat is in abundance is as burning as the fire of dung cakes or of khair wood. It is as sharp as the edge of a sword, a razor or a saw. That touch is more painful than a scorpion-bite and is extremely unbearable. The hellish beings living there are without any a5555555FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )) )) )) ) )) ))) )) ))) )) zrI praznavyAkaraNa sUtra (38) Shri Prashna Vyakaran Sutra Wan e ma ) ) )) ) )) )))) )))) ))))

Page #81
955555555 5 55 ) vedanA protection or support. There is no one to provide them shelter or to safeguard them. In view of dreadful troubles that the hellish beings undergo, they suffer miserably. The feeling of pain is continuously there, they do not feel comfort even for a moment. Fifteen types of demons, the paramadhami gods surround them. They give extreme torture to the hellish beings (which shall be described later). vivecana : narakabhUmiyA~ kevala lambAI-caur3AI kI dRSTi se hI nahIM, kintu nArakoM ke AyuSya kI dRSTi se bhI vistRta haiN| manuSyoM kI Ayu kI apekSA nArakoM kI Ayu bahuta lambI hai| vahA~ kama se kama Ayu bhI dasa hajAra varSa aura adhika se adhika tetIsa sAgaropama hai| sAtoM narakabhUmi kI saMkSipta tAlikA isa prakAra hai sAta naraka bhUmiyA~ nAma | gotra pRthvI piNDamAna moTAI | Ayu-jaghanya : utkRSTa narakAvAsa 1. ghammA | ratnaprabhA 1,80,000 yojana | 10 hajAra varSa 1 sAgara | 30 lAkha kSetrajA; anyonyA, paramAdhAmI kRta 2. vaMzA zarkarAprabhA |1,32,000 yojana |1 sAgara 3 sAgara | 25 lAkha | kSetrajA; anyonyA, paramAdhAmI kRta 3. zIlA | bAlukAprabhA | 1,28,000 yojana |3 sAgara | 15 lAkha | kSetrajA; anyonyA, paramAdhAmI kRta 4. aMjaNA paMkaprabhA | 1,20,000 yojana |7 sAgara 10 sAgara | 10 lAkha kSetrajA; anyonyA 5. rITThA dhUmaprabhA 1,18,000 yojana | 10 sAgara 17 sAgara | 3 lAkha kSetrajA; anyonyA 6. maghA tamaHprabhA | 1,16,000 yojana | 17 sAgara 22 sAgara | 99,995 kSetrajA; anyonyA 7. mAdhavaitamastamaHprabhA | 1,08,000 yojana |22 sAgara 33 sAgara / 5 kSetrajA; anyonyA 84 lAkha ___ narakabhUmi atyanta karkaza, kaThora aura Ubar3a-khAbar3a hai| usa bhUmi kA sparza hI itanA kaSTakara hotA hai, mAno hajAra bichuoM ke DaMkoM kA eka sAtha sparza huA hai| naraka meM vedanA ___ naraka meM utpanna hone vAle pApI jIva tIna prakAra kI vedanA bhogate haiM-(1) kSetrajanita vedanA, (2) vedanA-eka-dUsare ke dvArA dI jAne vAlI. tathA (3) paramAdhAmI (yama paruSoM dvArA dI gaI) vednaa| kSetra vedanA mukhyataH 10 prakAra kI hai-(1) atyanta zIta, (2) atyanta uSNa, (3) ati kSudhA, (4) atyanta tRSNA, (5) ghora khujalI, (6) parAdhInatA, (7) jarA (vRddhatva), (8) atyanta dAha, (9) zoka, (10) bhy| ye dasoM vedanA usa kSetra meM atyanta ugra asahanIya rUpa meM hotI haiN| kSetra vedanA sAtoM narakoM meM kramazaH azubha, azubhatara hotI haiN| parasparodIrita vedanA do prakAra kI haiN| paraspara zarIra se dI jAne vAlI tathA zastra Adi prahAroM se nAraka jIva paraspara jhagar3ate rahate haiN| naraka meM jo mithyAdRSTi jIva hote haiM ve ajJAna Adi ke kAraNa paraspara ugra rUpa meM lar3ate-jhagar3ate haiN| dUsaroM ko pIr3A dete haiN| samyaka dRSTi jIva apane pUrva karmoM ko nimitta mAnakara usa vedanA ko samabhAva ke sAtha vedate haiN| ataH mithyAdRSTi jIvoM kI vedanA ugra-ugratara hotI hai, samyak dRSTi kI vedanA alpa hotI hai| zru.1, prathama adhyayana : hiMsA Azraya (39) Sh.I, First Chapter : Violence Aasrava |

Page #82
5 phra SS*******************************55 Wan 15 prakAra ke paramAdhAmI (asura jAti ke) deva ha~sI, khela, manoraMjana ke nimitta unheM bhayaMkara yAtanAe~ dete haiN| vaha kevala tIsare naraka taka hI hote haiN| sUtra 23 meM kevala kSetrajanita vedanA kA varNana kiyA hai Wan naraka meM ghora aMdhakAra sadaiva vyApta rahatA hai| candra, sUrya, graha, nakSatra Adi kA lezamAtra bhI prakAza nahIM hai| mA~sa, rudhira, pIva, carbI Adi ghRNAspada vastue~ Dhera kI Dhera vahA~ bikharI par3I haiM, jo atIva udvega tathA 5 ghRNA utpanna karatI haiN| yadyapi mA~sa, rudhira Adi audArika zarIra meM hI hote haiM aura vahA~ audArika zarIradhArI 5 manuSya evaM paMcendriya tiryaMca nahIM haiM, tathApi vahA~ ke pudgala apanI vicitra pariNamana zakti se ina ghRNita vastuoM ke rUpa meM pariNata hote rahate haiN| inake kAraNa vahA~ sadaiva durgandha-sar3AMdha phailI rahatI hai jo dussaha trAsa utpanna karatI hai| phra narakoM ke koI sthAna atyanta zItamaya hai to koI atIva uSNatApUrNa hai| jo sthAna zItala haiM ve himakhaNDa se bhI asaMkhyaguNa zItala haiM aura jo uSNa haiM ve khadira kI dhadhakatI agni se bhI atyadhika uSNa haiM / 1. amba - ye nArakoM ko Upara AkAza meM uchAlakara ekadama nIce paTaka dete haiN| 2. ambarISa - churI Adi zastroM se nArakoM ke zarIra ke Tukar3e-Tukar3e karake bhAr3a meM pakAne DAla dete haiN| 3. zyAma - rassI se yA lAta-ghUsoM se nArakoM ko mArate haiM aura yAtanAjanaka sthAnoM meM paTaka dete haiN| 4. zabala-ye nAraka jIvoM ke zarIra kI A~teM, naseM aura kaleje Adi ko bAhara nikAla lete haiM / 5. rudra - bhAlA, barchA Adi nukIle zastroM meM nArakoM ko piro dete haiN| inheM raudra bhI kahate haiN| ye atIva bhayaMkara hote haiN| nAraka jIva aisI narakabhUmiyoM meM sudIrghakAla taka bhayAnaka se bhayAnaka yAtanAe~ nirantara, pratikSaNa bhogate rahate haiN| ve pratikSaNa 10 prakAra kI vedanA bhogate rahate haiN| vahA~ unake prati na koI sahAnubhUti prakaTa karane * vAlA, na sAntvanA dene vAlA aura na yAtanAoM se rakSaNa karane vAlA hai| itanA hI nahIM, varan bhayaMkara se bhayaMkara 5 kaSTa pahu~cAne vAle paramAdhAmI deva vahA~ haiM, jinakA ullekha yahA~ 'jamapurisa' ( yamapuruSa) ke nAma se kiyA gayA 55 hai| ye yamapuruSa pandraha prakAra ke haiM aura vibhinna bhayotpAdaka rUpa banAkara nArakoM ko ghora pIr3A pahu~cAnA unake 5 lie manoraMjana hai| ve isa prakAra haiM 6. uparudra - nArakoM ke aMgopAMgoM ko phAr3ane vAle, atyanta hI bhayaMkara asura haiN| 7. kAla - ye nArakoM ko kar3AhI meM pakAte haiM / 8. mahAkAla-ye nArakoM ke mA~sa ke khaNDa-khaNDa karake unheM jabardastI khilAne vAle atIva kAle asura haiN| 9. asipatra - apanI vaikriya zakti dvArA talavAra jaise tIkSNa pattoM vAle vRkSoM kA vana banAkara unake patte nArakoM para girAte haiM aura nArakoM ke zarIra ke tila jitane choTe-choTe Tukar3e kara DAlate haiN| 10. dhanuSa - ye dhanuSa se tIkhe bANa pheMkakara nArakoM ke kAna, nAka Adi avayavoM kA chedana karate haiM aura anya prakAra se bhI unheM pIr3A pahu~cAkara Ananda mAnate haiN| 11. kumbha- ye asura nArakoM ko kumbhiyoM meM pakAte haiN| 12. bAlu--ye vaikriyalabdhi dvArA banAI huI kadamba - bAlukA athavA vajra - bAlukA - reta meM nArakoM ko canA Adi kI taraha bhUnate haiM / zrI praznavyAkaraNa sUtra (40) phaphaphaphaphaphaphaphaphapha 27 5 5 5 55 5 55 5 5 55 5 5 5 5 5 55 5 5 555595555 559 55555555955555552 Shri Prashna Vyakaran Sutra Wan Wan

Page #83
95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555 13. vaitaraNI-ye yama puruSa mA~sa, rudhira, pIva, pighale tA~be - sIse Adi atyuSNa padArthoM se ubalatIuphanatI vaitaraNI nadI meM nArakoM ko pheMka dete haiM aura usameM tairane ko vivaza karate haiM / 14. kharasvara - ye vajramaya tIkSNa kaMTakoM se vyApta zAlmalI vRkSa para car3hAkara karuNa Akrandana karate nArakoM ko idhara-udhara khIMcate haiN| 15. mahAghoSa - ye bhayabhIta hokara athavA dussaha yAtanA se bacane se bhAgate hue nAraka jIvoM ko bAr3e meM banda kara dete haiM aura bhayAnaka garjanA karate hue unheM roka dete haiN| Elaboration-The hells are huge in length and breadth. Even from the point of view of life-span of hellish beings, they are extensive. No hellish beings has a life less than ten thousand years. The maximum life of a living being in hell is thirty three Sagaropam. The table below indicates in brief the data about seven hells. Seven Hells Name 1. Dhamma 2. Vansha 3. Sheela 4. Anjana 5. Rittha 6. Magha 7. Maaghavai Class Ratnaprabha Thickness of Hell in yojan 1.8 Lakhs Min. life 10000 years Sharkaraprabha 1.32 Lakhs 1 Sagar Balukaprabha 1.28 Lakhs 3 Sagar 1.2 Lakhs 7 Sagar Pankprabha Dhoomprabha 1.18 Lakhs 10 Sagar Tamprabha 1.16 Lakhs 17 Sagar Mahatamprabha 1.08 Lakhs 22 Sagar Type of Pain Hellish Abodes 1 Sagar 30 Lakhs area specific, by others, by demons Max. life 3 Sagar 7 Sagar 10 Sagar (41) 25 Lakhs -do 15 Lakhs -do 10 Lakhs 17 Sagar 3 Lakhs 22 Sagar 99,995 33 Sagar 5 The land of the hell is extremely hard, sharp and undulating. The touch of that land is as painful as a thousand scorpions biting simultaneously. Pain in Hells The evil beings taking birth in hell face three types of feeling of pain (1) Pain caused by the land, (2) Pain caused mutually, and (3) Pain caused by demons (Paramadhami gods). area specific, by others -do -do -do The pain caused by the land is of ten types (1) extreme cold, (2) extreme heat, (3) extreme hunger, (4) extreme thirst, (5) extreme itching, (6) slavery, (7) continuous high fever, (8) extreme burning sensation, (9) sadness, (10) fear. All the said ten feelings of pain are of extremely dreadful type and unbearable. zru. 1, prathama adhyayana : hiMsA Azrava Sh.1, First Chapter: Violence Aasrava 655555555555555555

Page #84
* 5 5 5 5 5 5 555595555 559 55 5 5 5 5 5 5 5955 5 5552 tttttmimimimimimimimimimimitimitimitimitimitimitimimimimimimimilllilll The feeling of pain due to land of the hell goes on increasing gradually as one moves from first- hell to the second and so on. The mutual feeling of pain is of two types-one given by physical contact of the body and the other by weapons. The hellish beings go on fighting among themselves. The hellish beings who are of wrong perception (faith) fight fiercely among themselves due to their ignorance. They cause pain to others. Those hellish beings who are of right perception (faith) believe that the troubles they face are the result of their own Karmas of earlier life-span. So they bear it calmly. So the feeling of pain of hellish beings of wrong perception is more and more dreadful while the pain of hellish beings of right perception is feeble. Fifteen types of paramadhami gods (of demon category) cause pain for their enjoyment. They exist only in first three hells. In Sutra 23, the feeling of pain due to the nature of land above has been discussed. Always there is pitch dark in hell. There is not even minor light of the moon, the sun, planets, constellations and the like. There are meat, blood, mucus, marrow, and other foul substances scattered all around in heaps in the hell. They produce extreme hatred and dejection. Meat, blood and the like are found only in physical (audarik) body and the human beings and five-sensed animals do not exist in hell, still the matter in hell has an unusual quality of transforming itself into foul substances. So there is always bad striking smell there which creates a great sense of frustration. Some area in hell is extremely cold while some area is extremely hot. The area which is cold is innumerable times colder than a block of ice and the area which is hot is much more hot than a drastically burning fire. In such hells, the hellish being continuously undergo most frightening and shocking tortures for a very long period every moment. The hellish beings bear pain of ten types. There is no one present there to show mercy, compassion or consolation towards them. Further there are demon (paramadhami) gods who give them most dreadful tortures and they have been termed here as messenger of death (yam purush). Such yam purush are of fifteen types. They transform themselves into different frightening shapes and experience enjoyment in providing extreme tortures to the hellish beings. They are as follows zrI praznavyAkaraNa sUtra (42) Shri Prashna Vyakaran Sutra 2 5 5 5 5 5 5 5 5 5 5 5 5 5 n 5 5 5 5 5 5 5 55 5 5 5 5 5555 5 5 5 5 555 5 5 55955 5 52 Wan Wan 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 5555 5552 Wan

Page #85
0954454545454545454545454545454545454545454545454545454545454545454545452 5 454545454545454545454 455 45 $$$$$$$$$$$$$ $$$$$$$$$$$$$$$$$$ 1. Amb--These demons hurl the hellish beings upwards and suddenly 45 throw them downwards. 2. Ambarish-They cut the bodies of the hellish beings into pieces 4 with sharp-edged weapons and then put them for cooking. 3. Shyam-They beat the hellish beings with ropes, legs and fists and then throw them in nasty places to undergo tortures. 4. Shabal-These demons take out the intestines, nerves and the like 4 of the hellish beings from their body. 5. Rudra-They pierce the hellish beings with sharp points of spears 5 and the like. They are also called raudra. They are extremely cruel and 4i dreadful. 6. Uparudra--They tear the limbs of the hellish beings. They are extremely frightening demons. 7. Kaal-These demons roast the hellish beings in a vessel. 8. Mahakaal--These demons are extremely dark in complexion. They 4 cut the flesh of hellish beings into pieces and forcibly compel the hellish 4 beings to devour the same. 9. Asipatra-These demons with their fluid power create forests having sword-like sharp edged leaves. Then they hurl such leaves on the hellish beings. Thus they cut their body into pieces as small as an atom. 10. Dhanush-They hurl sharp arrows on the hellish beings from their bow and pierces the ears, nose and the like. They enjoy causing tortures of many types to the hellish beings. 11. Kumbh-These demons cook the hellish beings in vessels with long narrow mouth. 451 12. Balu-These demons create burning sand with their fluid power. 4 That sand is very hard and burning. Then they roast the hellish beings in that sand just as grams are roasted. 13. Vaitarni-These demons throw the hellish beings in Vaitarni stream containing meat and boiling with blood, mucus, melted copper, melted glass and the like. Then they force them to swim in that stream. 14. Khar Swar-These demons force the hellish beings to climb Shalmali trees that contains extremely sharp thorns. The hellish beings then weep bitterly and pray for mercy but the demons pull them hither 4 and thither. 5545454545454545454545454545454545454545454545454545454 si zru.1, prathama adhyayana : hiMsA Azraya ( 43 ) Sh.1, First Chapter: Violence Aasrava Tu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya

Page #86
59555555555555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$ Wan 15. Mahaghosh-They imprison in the penn hellish beings who run $i hither and thither in a frightened state in order to save themselves from the tortoises. Thereafter the demons produce dreadful roaring sound and stop them from coming out from that prison. nArakoM kA vIbhatsa zarIra DREADFUL BODY OF HELLISH BEINGS 24. tattha ya aMtomuhuttaladdhibhavapaccaeNaM NivattaMti u te sarIraM huMDaM bIbhacchadarisaNijjaM bIhaNagaM + aTThi-NhAru-Naha-roma-vajjiyaM asubhagaM dukkhvishN| OM tao ya pajjattimuvagayA iMdiehiM paMcahiM veeMti asuhAe veyaNAe ujjala-bala-viula-kakkhaDa khr-phrus-pyNdd-ghor-biihnngdaarunnaae| Wan 24. usa atyanta DarAvanI narakabhUmi meM ve ghora pApa karane vAle pApI jIva utpanna hote hI - antarmuhUrta (48 minaTa se kama kAla) meM narakabhava kI svAbhAvika prakRti ke kAraNa vaikriyalabdhi se OM apane zarIra kA nirmANa kara lete haiN| vaha zarIra beDaula, bhaddI AkRti vAlA, dekhane meM bIbhatsa, durgandhamaya Wan ghaNita, bhayAnaka, asthiyoM, nasoM, nAkhunoM aura romoM se rahita; azubha aura ghorAtighora duHkhoM ko sahana karane meM sakSama huMDaka saMsthAna vAlA hotA hai| ma zarIra kA nirmANa ho jAne ke pazcAt ve sabhI paryAptiyoM se pUrNaparyApta ho jAte haiM aura pA~coM indriyoM se azubha vedanA kA vedana karate haiN| unakI vedanA ujjvala, balavatI, vipula, utkaTa, prakhara, paruSa, * pracaNDa, ghora, bIhanaka-DarAvanI aura dAruNa hotI hai| 24. In that extremely dreadful hell, the hellish beings who had committed drastic sinful activities in their previous lives develop their body fully in just 48 minutes with the natural fluid power they have in the hell. That body is grotesque, ugly and frightening to look at and does not contain bones, nerves, nails or pores. It is bad and capable of bearing most dreadful pain and troubles. It has hundak constitution. After developing their body, the hellish beings experience bad feelings through all the five senses. Their pain is distinct, forceful, extended, 5 dreadful, sharp, frightening, deep and heart rending. vivecana : vedanA prAyaH do prakAra kI hotI hai-sukharUpa sAtAvedanA aura duHkharUpa asaataavednaa| nAraka jIvoM * kI vedanA asAtAvedanA hI hotI hai| usa asAtAvedanA kI utkaTatA batAne ke lie yoM to zabda kama hI par3ate haiM, OM parantu phira bhI usakI dAruNatA kA sAmAnya bodha karAne ke lie Agama meM aneka zabda Aye haiM: jinakA bhAvArtha isa prakAra hai ujjala (ujjvala)-jisameM sukha kA tanika bhI sammizraNa nhiiN| bala-viula (bala-vipula)-atizaya balavatI evaM samagra zarIra meM vyApta rahane ke kAraNa vipul| ukkaDa (utkaTa)-carama sImA ko praapt| 55555555555555555555555555555555555555555555 zrI praznavyAkaraNa sUtra (44) Shri Prashna Vyakaran Sutra

Page #87
ja khara-pharusa (khara-paruSa)-zilA Adi ke girane para hone vAlI vedanA ke sadRza hone se khara tathA kUSmANDI talavAra kI dhAra vAle patte ke samAna karkaza sparza vAlI pruss-ktthor| )) )) ) )) ) )) ))) ) ))) ) payaMDa (pracaNDa)-zIghra hI samagra zarIra meM vyApta ho jAne vaalii| ghora (ghora)- yadi audArika zarIra meM aisI vedanA ho jAye to vaha zIghra hI naSTa ho jAtA hai| vaikriya zarIra hone ke kAraNa ve use jIvana paryanta bhogate haiN| bIhaNaga (bhISaNaka)- bhyaank-bhyjnk| dAruNa (dAruNa)-atyanta viktt| devoM kI bhA~ti nArakoM kA zarIra bhI vaikriya hotA hai| AyuSya pUrNa hue binA-akAla meM isa zarIra kA anta + nahIM hotaa| paramAdhAmI usa zarIra ke Tukar3e-Tukar3e kara dete haiM tathApi vaha pAre kI taraha phira jur3a jAtA hai| Elaboration - Often the sufference is of two types--one that provides pleasure and the other that provides pain. The feelings of hellish beings is only full of pain. No proper words are available to express their fi dreadful feelings of pain. Still in order to provide some understanding about their condition many words have been used in the scriptures (Agams). The meanings of these words is as follows____Ujjal-That which does not contain even an iota of happiness. Bal-viyul-Very strong and spreading throughout the body. Utkat-Reaching the extreme limit. Khar-pharus-Dreadful like that experienced at the time of fall of a ___large slab on one's body and dangerous in touch like a sharp-edge leaf. Payand-That spreads in the body very soon. Ghor-The pain that is capable of destroying the physical body in case it occurs there. But in hell the body being fluid, the hellish beings endure it throughout their life. Beehanak-Dreadful. Daarim-Extremely unbearable. The hellish beings possess fluid body like that of gods. They do not die without completing their destined life-span. The demon gods cut that body into pieces. But it again joins like particles of mercury. )) ))555555555555555555 ) )) ) ) ) ))) )) )) S))))))))) )) zra.1, prathama adhyayana :hiMsA Azrava (45) Sh.1, First Chapter : Violence Aasrava | Wan ) Ya Ya %%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #88
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan nArakoM ko diyA jAne vAlA lomaharSaka duHkha MOST FRIGHTENING TORTURE CAUSED IN HELL 25. [pra. ] kiM te ? Wan [u. ] kaMdu-mahAkuMbhie payaNa-paulaNa-tavaga-talaNa-bhaTThabhajjaNANi ya lohakaDAhu-kaTTaNANi ya + koTTavalikaraNa-koTTaNANi y| ma sAmalitikhagga-lohakaMTaga-abhisaraNapasAraNANi phAlaNavidAraNANi ya avakoDakabaMdhaNANi laTThisayatAlaNANi ya galagaMbalullaMbaNANi sUlaggabheyaNANi ya AesapavaMcaNANi khiMsaNavimANaNANi Wan vighaTapaNijjaNANi vajjhasayamADakANi y| 25. [pra. ] nArakoM ko jo vedanAe~ bhoganI par3atI haiM, ve kaisI haiM ? ma [u. ] nAraka jIvoM ko kaMdu-lohe kI kar3AhI jaise caur3e mukha ke pAtra meM aura mahAkuMbhI-sa~kar3e mukha vAle ghar3A sarIkhe mahApAtra meM pakAyA aura ubAlA jAtA hai| tave para roTI kI taraha sekA jAtA hai| canoM * kI bhA~ti bhAr3a meM pha~jA jAtA hai| lohe kI kar3AhI meM Ikha ke rasa ke samAna auTAyA jAtA hai| jaise devI ke sAmane bakare kI bali car3hAI jAtI hai, usI prakAra unakI bali car3hAI jAtI hai-unakI kAyA ke khaNDa-khaNDa kara diye jAte haiN| ja lohe ke tIkhe zUla ke samAna tIkSNa kA~ToM vAle zAlmalivRkSa (seMmala) ke kA~ToM para unheM idhara-udhara / ghasITA jAtA hai| kATha ke samAna unakI cIra-phAr3a kI jAtI hai| unake paira aura hAtha bIca meM DaNDe - lagAkara bA~dha diye jAte haiN| saikar3oM lAThiyoM se una para prahAra kiye jAte haiN| gale meM phaMdA DAlakara laTakA OM diyA jAtA hai| unake zarIra ko zUlI ke agra bhAga se bhedA jAtA hai| jhUThe Adeza dekara unheM ThagA jAtA+ dhokhA diyA jAtA hai| unakI tIvra bhartsanA kI jAtI hai, apamAnita kiyA jAtA hai| pUrvabhava meM kie gaye - ghora pApoM kI ghoSaNA karake unheM vadhabhUmi (katlagAha) meM ghasITakara le jAyA jAtA hai| vadhya jIvoM ko Wan diye jAne vAle saikar3oM prakAra ke duHkha unheM diye jAte / 25. [Q.] What are the feelings of pain that the hellish beings have to 45 undergo ? (Ans.] The hellish beings are roasted in iron pots having wide mouth (Kandu) and in large pitchers with narrow neck (mahakumbhi). They are baked on the frying pan like a loaf. They are churned like grams on a burning fire. Just as goat sacrifice is done in front of a goddess, their sacrifice is performed. They are boiled like sugar cane juice in an iron vessel. Their body is cut into pieces. They are pushed along the sharp thorn on a Semal tree having such sharp thorns. They are sawn like wood, they are hung with rope tied on their neck on a scaffold. Their body is pierced with the pointed tip of a sharp weapon. Their hands are tied keeping a wooden stick in between. Then they are beaten with hundreds of sticks. They are cheated with 4 false orders. They are condemned adversely. They are dishonoured. The AFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI praznavyAkaraNa sUtra (46) Shri Prashna Vyakaran Sutra

Page #89
kSetra janita vedanA ghora khujalI atyaMta USma atyadhika zIta tIvra jvara vyadhika tRSA ati kSudhA yama puruSoM dvArA dI jAne vAlI vednaayeN| tela kI kar3AhI meM ulTA laTakAnA paramAdharmI devoM dvArA zarIra kA chedana-bhedana karanA SOON ECOND tIkSNa zUla jaise sAmalI vRkSa ke kAToM para ghasITA jAnA DIR More parasparodIrita vedanA Apasa meM lar3ate hue mudgara Adi se / bheDiyo, kutte zugaNAla Adi siMha dvArA / zarIra cUra-cUra karanA nArakoM ke zarIra ko tIkSNa nAkhUnoM, dA~toM se cIranA

Page #90
9555555555555555555555555555555550 | citra-paricaya 2 Illustration No. 2 nArakoM ko diye jAne vAle lomaharSaka duHkha hiMsA ke phalasvarUpa jIva ko naraka gati meM aneka bhaMyakara kaSTa sahane par3ate haiM, isa yoni meM utpanna hone vAle prANI janma se lekara maraNa taka satat hI tIvra vedanA bhogate rahate haiN| naraka kI vedanA kA mAtra digdarzana karane se hI hRdaya kA~pane lagatA hai, roma khar3e ho jAte haiM to inako bhogane para kitanA kaSTa hotA hogA? naraka meM utpanna jIva tIna prakAra kI vedanAyeM bhogate haiM (1) kSetra janita vedanA-yaha dasa prakAra kI hotI hai-(1) atyanta zIta, (2) atyanta uSNa, (3) ati kSudhA, (4) atyanta tRSNA, (5) ghora khujalI, (6) parAdhInatA, (7) satata ugra jvara, (8) atyanta ja dAha, (9) zoka, (10) bhy| (2) paramAdharmI (yama puruSoM dvArA dI gaI) vedanA-15 prakAra ke paramAdharmI (asura jAti ke) deva Wan ha~sI, khela, manoraMjana ke nimitta naraka meM utpanna jIvoM ko bhayaMkara yAtanAe~ dete haiN| unheM bhAr3a kI taraha garama bAlU para bhUjate haiN| zarIra ke Tukar3e-Tukar3e kara dete haiM aura lohe kI kar3AhiyoM meM Ikha ke rasa ke U samAna auTAte haiN| yaha yama puruSa kevala tIsare naraka taka hI hote haiM! (3) parasparodIrita vedanA-parasparodIrita vedanA do prakAra kI haiM- paraspara zarIra se dI jAne vAlI, OM zastrAdi prahAroM se| ye nArakIya jIva paraspara vaikriya labdhI dvArA siMha, bAgha Adi kA rUpa banAkara eka-dUsare ko cIra-phAr3a dete haiN| -sUtra 25, pR. 46 BITTER FRUITS OF VIOLENCE IN INFERNAL WORLD As a consequence of violence a living being takes birth in hell and suffers many terrible torments. Living beings born in this genus continue to suffer acute pain throughout its life. Even imagination of the tortures of hell is heart rending, what to say of the actual suffering? Infernal beings suffer three types of pain - (1) Area generated pain - It is of ten types - (1) extreme cold, (2) extreme heat, (3) extreme hunger, (4) extreme thirst, (5) extreme itching, (6) slavery, (7) persistent high fever, (8) extreme burning sensation, (9) melancholy, and (10) fear. (2) Pain caused by Paramadhami gods - These divine beings of Asur class are of 15 types. They cause extreme torment to infernal beings just for their joy and entertainment. They roast these beings in hot sand. They cut their bodies into small pieces and boil them in iron cauldrons just like cane juice. These attendants of the god of death (Yama) are active only up to the third hell. (3) Mutually caused pain - This is of two types -- bodily caused and caused through weapons. These infernal beings take the form of ferocious animals including lion and tiger through their natural power of transmutation and indulge in tearing apart each other. - Sutra-25. page-46 05555555555555555555555555550

Page #91
9 )))))))) )) ) ) ))) ) )) ) dreadful sins committed by them during earlier life-span are announced and they are dragged towards the place where scaffold is fixed. They are given hundreds of suchlike tortures as are given to those who are to be hanged. vivecana : kSetra vedanA kA varNana karane ke bAda aba paramAdhAmI devoM dvArA dI jAne vAlI bhayAnaka yAtanAoM kA digdarzana isa sUtra meM karAyA gayA hai| paramAdhAmI jIva jaba nArakoM ko pIr3A dete haiM taba ve unake pUrva kRta pApoM kI udghoSaNA bhI karate haiM, unheM apane pUrva kRta pApoM kA smaraNa karAte haiM aura unheM prAyaH usI koTi kI yAtanA dI jAtI hai| jaise-jo loga jIvita murgA-murgI ko ubalate pAnI meM DAlakara ubAlate haiM, unheM kaMdu aura mahAkuMbhI meM ubAlA jAtA hai| jo pApI jIvavadha karake mA~sa ko kATate-bhUnate haiM, unheM usI prakAra kATA-bhUnA jAtA hai| jo devI-devatA ke Age bakarA, pAr3A Adi prANiyoM kA ghAta karake unake khaNDa-khaNDa karate haiM, unake zarIra ke bhI naraka meM paramAdhAmiyoM dvArA tila-tila jitane khaNDa-khaNDa kiye jAte haiN| anya vedanAoM ke viSaya meM bhI isI prakAra jAna lenA caahie| Elaboration-In this Sutra, the tortures given by demon gods have been narrated after describing earlier the pains due to the nature of the area. When the demon gods torture the hellish beings, they also announce the sins committed by them in earlier life and the punishment given is often of the same type as was the sin committed by them. For instance those who boil living chicken in water, they are boiled in a pot with wide mouth or one with narrow neck. Those people who, after killing animal, cut its flesh and bake it in fire, they are cut and burnt in the same manner. Those people who sacrifice goat, buffalo and the like before the idol of a god or goddess, and then cut their flesh into pieces, the demon gods cut their bodies in the same manner when they take birth in hell. One should understand about other troubles also in the same manner. 26. evaM te puvakammakayasaMcayovatattA NirayaggimahaggisaMpalittA gADhadukkhaM mahanbhayaM kakkasaM asAyaM sArIraM mANasaM ya tivvaM duvihaM veeMti veyaNaM pAvakammakArI bahUNi paliovama-sAgarovamANi kaluNaM pAleMti te ahAuyaM jamakAiyatAsiyA ya sahaM kareMti bhiiyaa| 26. isa prakAra ve nAraka jIva apane pUrva janma meM kiye hue karmoM ke saMcaya ke kAraNa duHkhoM se vyAkula rahate haiN| mahA-agni ke samAna pracaNDa naraka kI agni se jalate rahate haiN| ve pApakRtya karane vAle jIva pragAr3ha duHkhamaya, ghora bhaya utpanna karane vAlI, atizaya karkaza evaM ugra zArIrika tathA mAnasika donoM prakAra kI vedanA kA anubhava karate rahate haiN| unakI yaha vedanA aneka palyopama aura sAgaropama kAla taka rahatI hai| ve apanI pUrNa Ayu ke anusAra atyanta dIna va karuNa avasthA meM rahate zru.1, prathama adhyayana :hiMsA Azrava (47) Sh.1, First Chapter : Violence Aasrava Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55%%%%%%%

Page #92
255 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 5555 5555 55552 Wan Wan haiM / ve dakSiNa dikpAla yamadeva ke Azrita yamakAyika devoM dvArA pIr3A va yAtanA ko prApta hote haiM aura ka Wan phra 26. Thus the hellish beings remain in trouble as a result of the bad Karma collected by them in earlier life or lives by committing sins. They burn in fire of the drastic hell, indeed a ferocious fire. They experience physical and mental pain, which is of extreme order, frightening and highly unbearable as they had committed sin in earlier life-span. Their pain lasts for many Palyopam or Sagaropam; they remain in extremely wretched and pitiable state throughout their life. They are tortured by ferocious gods who serve under deadly god (Yamadev) guarding the southern region. They weap and cry out of fear as result of unbearable pain they suffer. (dussaha vedanA ke vazIbhUta hokara) bhayabhIta hokara rote-cillAte haiN| vivecana : jaise sAmAnya manuSya aura tiryaMca upaghAta Adi ke nimitta prApta hone para akAlamaraNa se mara jAte haiM, vaisA nArakoM meM nahIM hotaa| unakI Ayu nirupakrama hotI hai| jitane kAla kI Ayu ba~dhI hai, niyama se utane hI kAla meM vaha bhogI jAtI hai| nAraka jIva anekAneka palyopamoM aura sAgaropamoM taka nirantara ye vedanAe~ bhugatate rahate haiM / Elaboration-Unlike ordinary human beings and animals who die without completing their total life-span as a result of hurt caused by external sources (weapons, diseases and the like), the hellish beings do not die under such conditions. There life-span cannot end in this manner as it is nir-upakram life-span. They have to complete their life as pre-determined. The hellish beings suffers the painful feeling continuously for a period running into many Palyopam and Sagaropam. nAraka jIvoM kI karuNa pukAra BEMOANING OF HELLISH BEINGS 27. [pra.] kiM te ? phra [ u. ] avibhAva sAmi bhAya bappa tAya jiyavaM muya me, marAmi dubbalo vAhipIlio'haM kiM dANi evaM dAruNo ddiya ? mA dehi me pahAre, ussAseyaM muhuttaM me dehi, pasAyaM kareha, mA rusa vIsamAmi, gevijjaM muha me marAmi gADhaM tahAio ahaM dehi pANIyaM / 27. [ pra. ] (nAraka jIva) kisa prakAra rote-cillAte krandana karate haiM ? [ u. ] he ajJAtabandhu ! he svAmin ! he bhrAtA ! are bApa ! he tAta ! he vijetA ! mujhe chor3a do| maiM mara rahA huuN| maiM durbala huuN| maiM vyAdhi pIr3ita hU~ / Apa isa samaya kyoM itane kaThora hRdaya dAruNa evaM nirdaya ho rahe haiM ? mere Upara prahAra mata kro| mujhe muhUrttabhara thor3e samaya taka sA~sa to lene diijie| dayA kIjie / roSa na kiijie| maiM jarA vizrAma le luuN| merA galA chor3a diijie| maiM marA jA rahA hU~ / pyAsa se merA galA sUkhA jA rahA hai| mujhe thor3A-sA pAnI de diijie| zrI praznavyAkaraNa sUtra ( 48 ) Shri Prashna Vyakaran Sutra 2555555555 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 555 5 55 5 5 O 5

Page #93
27. [Q.] In what manner do the hellish beings cry and bemoan ? [Ans.] O unknown friend! O master! O brother! O father! O saviour! O conqueror ! Kindly make me free. I am dying. I am weak. I am suffering from illness. Why are you becoming so hard-hearted and cruel at this moment. Kindly do not attack me. Kindly allow me to give a sigh of relief for a little time-say 48 minutes. Please have mercy on me. Do not be angry with me. May I take rest for sometime. Please release my neck. My throat is becoming dry due to thirst. Please give me some water. nArakapAloM dvArA diyA jAne vAlA ghora duHkha DREADFUL TORTURE BY GUARDIANS OF HELL 28. haMtA piya imaM jalaM vimalaM sIyalaM tti ghettUNa ya NarayapAlA taviyaM tauyaM se diMti kalaseNa aMjalIsu daTTU ya taM paveviyaMgovaMgA aMsupagalaMtapappukcchA - "chiNNA taNhAiyamha kaluNANi jaMpamANA vippekkhaMtA disodisiM attANA asaraNA aNAhA abaMdhavA baMdhavippahUNA vipalAyaMti ya miyA iva vegeNa bhayuvviggA / 28. (jaba ve pAnI mA~gate haiM taba narakapAla kahate haiM) 'acchA, hA~, (tumheM pyAsa satA rahI hai ? to lo) yaha nirmala aura zItala jala piio|' isa prakAra kahakara narakapAla arthAt paramAdhAmI asura nArakoM ko pakar3akara khaulatA huA sIsA kalaza se unakI aMjulI meM ur3ela dete haiM / use dekhate hI unake aMgopAMga kA~pane lagate haiN| unake netroM se A~sU Tapakane lagate haiN| phira ve rote-rote kahate haiM- ' ( rahane dIjie), hamArI pyAsa zAnta gaI !' isa prakAra karuNAjanaka hIna vacana bolate hue bhAgane - bacane ke lie idhara-udhara tAkane lagate haiM / kintu vahA~ unheM koI trANa (rakSA) dene vAlA, zaraNa dene vAlA, sahArA dene vAlA nahIM hai| ve arakSita, nirAzrita, anAtha, bandhuvihIna evaM bhaya ke mAre ghabarAkara ke siMha se AkrAnta mRga kI taraha bar3e vega se idhara-udhara bhAgate haiM / 28. (When the hellish beings demand water, the guardians of hell say ) well you are suffering due to thirst. So you have it. Here is clear cold water. You drink it. Saying so, the demon gods guarding the hell catch hold of the hellish beings and put hot melted lead on their cupped palms. The hellish beings start shivering at the very sight of the pot of melted lead. They start weeping bitterly and utter while weeping-'kindly keep it away. Our thirst has subsided'. Thus while seeking compassion through such words, they look hither and thither in order to run away. But there is no one to provide protection, help or security to them. The poor hellish beings run away hither and thither very fast in a state of bewilderment just as a terrified deer runs away at the sight of a lion. zru. 1, prathama adhyayana hiMsA Azrava phra **** (49) Sh.1, First Chapter: Violence Aasrava

Page #94
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFFF B))))))))))))))5555555555555558 OM vivecana : yahA~ A~suoM ke Tapakane kA yA isI prakAra ke jo anya kathana haiM, ve mAtra karuNa dazAtmaka Wan Antarika pIr3A ke dyotaka haiM, audArika zarIradhAriyoM (manuSyoM) ke zIghra hI samajha meM A jAtA hai, ataeva unakI bhASA meM samajhAne kI dRSTi hai| Elaboration The trickling of tears and such like statement convey simply the inner trouble, seeking compassion. The living beings who have physical body (say human beings) understand it soon. So it is a method used by the author to explain it in their language. 29. ghettUNabalA palAyamANANaM NiraNukaMpA muhaM vihADettuM lohadaMDehiM kalakalaM NhaM vayaNaMsi chubhaMti kei jamakAiyA hsNtaa| teNa daDDA saMto rasaMti ya bhImAI vissarAI ruvaMti ya kaluNagAiM pAreyavagA va evaM palaviya-vilAva-kaluNa-kaMdiya-bahuruNNaruiyasaddo parideviyaruddhabaddhaya NArayA-ravasaMkulo nniisittttho| rasiyabhaNiya-kuviya-ukkUiya-NirayapAla tajjiya giNhakkama pahara chiMda bhiMda uppADeha ukkhaNAhi kattAhi vikattAhi ya bhujjo haNa vihaNa vicchuddbhocchubbh-aakdddd-vikdddd| kiM Na jaMpasi ? sarAhi pAvakammAiM dukkayAiM ! evaM vayaNamahappagaDabho paDisuyAsahasaMkulo tAsao + sayA NirayagoyarANaM mahANagaraDajjhamANa-sariso Nigyoso, succai aNiTTho tahiyaM NeraiyANaM jAijjaMtANaM jaaynnaahiN| 29. ve anukampAvihIna yamakAyika (yamapuruSa) upahAsa karate hue idhara-udhara bhAgate hue una 5 nAraka jIvoM ko jabardastI pakar3akara aura lohe ke DaNDe se unakA mukha phAr3akara usameM ubalatA huA / OM sIsA DAla dete haiN| ubalate sIse se dagdha hokara ve nAraka bhayAnaka ArtanAda karate haiM-burI taraha cillAte haiN| ve kabUtara kI taraha karuNAjanaka AkraMdana karate haiM, khUba rudana karate haiM-cItkAra karate hue OM azru bahAte haiN| vilApa karate haiN| narakapAla unheM roka lete haiM, bA~dha dete haiN| taba nAraka ArtanAda karate haiM, hAhAkAra karate haiM, U bar3abar3Ate haiM-zabda karate haiM, taba narakapAla kupita hokara aura kaThora ucca dhvani se unheM dhamakAte haiM aura anya narakapAloM ko kahate haiM- "ise pakar3o, mAro, prahAra karo, cheda DAlo, bheda DAlo, isakI 5 camar3I udher3a do, netra bAhara nikAla lo, ise kATa DAlo, khaNDa-khaNDa kara DAlo, hanana karo, phira se aura adhika pITo, isake mukha meM (garmAgarma) sIsA u~Dela do, ise uThAkara paTaka do yA mukha meM aura // sIsA DAla do, ghasITo, ulTA ghsiitto|" narakapAla phira unheM phaTakArate hue kahate haiM-"bolatA kyoM nahIM ! apane pApakarmoM ko, apane // kukarmoM ko smaraNa kara !" isa prakAra narakapAloM kI atyanta karkaza dhvani kI vahA~ ghora pratidhvani hotI hai| nAraka jIvoM ke lie vaha aisI trAsajanaka hotI hai ki jaise kisI mahAnagara meM Aga lagane para ghora zabda-kolAhala hotA hai, usI prakAra nirantara yAtanAe~ bhogane vAle nArakoM kA aniSTa nirghoSa vahA~ sunA jAtA hai| a555555$$$$$$$$$$$$$$$$$$$$$$ 555555555555555555555 zrI praznavyAkaraNa sUtra (50) Shri Prashna Vyakaran Sutra

Page #95
29. Those demon gods (yamapurush) who laugh at the hellish beings running away hither and thither and have no compassion for them. They forcibly catch them, open their mouth with iron rod and put boiling melted lead in it. The hellish beings weep bitterly and cry vigorously when their mouth burns with melted lead. They cry like a pigeon seeking mercy. They weep bitterly, bemoan and cry. The guardians of hell stop them, chain them and than the hellish beings weep bitterly, cry, grumble and then the guardians of hell threaten them with hard words in a loud voice. They say, "Catch him, beat him, hit him, pierce him, cut him, pull out his skin, take out his eyes, cut him into small pieces, kill him, beat him again more severely. Put extremely hot lead in his mouth. Throw him down with great force. Put more lead in his mouth, pull him, pull him facing the ground. Later the guardians of hell tell them while threatening, "Why don't you speak ? You recollect your sins, your bad deeds.' Thus there occurs a dreadful reaction of the extremely dreadful voice of guardians of hell. Such a sound creates such a fear in hellish beings as if there is a great disturbing sound in a city at the time of dreadful fire. Thus one hears continuously bemoaning sound of the hellish beings suffering tortures. nArakoM kI vividha pIr3AeM VARIOUS TORTURES OF INFERNAL BEINGS 30. [pra. ] kiM te ? [u. ] asivnn-dbhvnn-jNtptthr-suuitl-kkhaar-vaavi-klklNt-veyrnni-klNbbaaluyaa-jliyguh-nnirNbhnn-usinnosinn-kNttill-duggm-rhjoynn-tttlohmgggmnn-vaahnnaanni| 30. (nAraka jIvoM kI yAtanAe~ itanI hI nahIM haiN|) [ prazna ] ve yAtanAe~ kaisI haiM ? [u. ] nArakoM ko asi-vana meM arthAt talavAra kI tIkSNa dhAra ke samAna pattoM vAle vRkSoM ke vana meM calane ko bAdhya kiyA jAtA hai, tIkhI noMka vAle darbha (ghAsa) ke vana meM calAyA jAtA hai, unheM kolhU meM DAlakara (tiloM kI taraha) perA jAtA hai, suI kI noMka ke samAna atIva tIkSNa kaNTakoM ke sadRza sparza vAlI bhUmi para calAyA jAtA hai, kSArayukta pAnI vAlI bAvar3I meM paTaka diyA jAtA hai, ubalate hue sIse Adi se bharI vaitaraNI nadI meM bahAyA jAtA hai, kadamba puSpa ke samAna tapakara atyanta uSNa evaM kaNTakAkIrNa-viSama-Ubar3a-khAbar3a mArga meM ratha meM (bailoM kI taraha) jotakara calAyA jAtA hai, tape hue loha se uSNa mArga meM calAyA jAtA hai aura bhArI bhAra uThavAyA jAtA hai| 30. (Q.) (The tortures in hell are not just the said ones) Of what type are those tortures? (Ans.] The hellish beings are compelled to move in the forest that is full of trees having leaves sharper than the sharp edge of a sword. They 1, prathama adhyayana : hiMsA Azrava (51) Sh.1, First Chapter: Violence Aasrava

Page #96
%%%Yin %%%%% %%%%% %% %% %%%%% BS )))))))))))))))) ))))))) 4 are forced to move on sharp pointed grass. They are crushed like sesame. They are moved on land that has dreadful touch like extremely sharp thorns. They are thrown in a lake that contains very acidic water. They are floated in the Vaitarni river containing boiling lead and the like. They are driven like bullocks on a very hot and thorny, undulating road which is as warm as Kadamb flower. They are made to carry very great load and driven on a road as hot as burning iron. parasparodIrita vedanA PAIN CAUSED MUTUALLY 31. imehiM vivihehiM AuhehiM[pra. ] kiM te ? [u. ] muggara-musuMDhi-karakaya-satti-hala-gaya-mUsala-cakka-kota-tomara-sUla-lauDabhiMDipAla-saddhala-paTTisa-cammer3ha-duhaNa-muTThiya-asi-kheDaga-khagga-cAva-NArAya-kaNaga-kappiNivAsi-parasu-TaMka-tikkhaNimmala-aNNehiM ya evamAiehiM asubhehiM veubbiehiM paharaNasaehiM aNubaddhatibvaverA paropparaveyaNaM udIreMti abhihnnNtaa| tattha ya moggara-pahAracuNNiya-musuMDhi-saMbhagga-mahiyadehA jaMtovapIlaNaphuraMtakappiyA keittha Wan sacammakA vigattA NimmUlullUNa-kaNNoTThaNAsikA chiNNahatthapAyA, asi-karakaya-tikha-koMta parasuppahAraphAliya-vAsIsaMtacchitaMgamaMgA kalakalamANa-khAra-parisitta-gADhaDajjhaMtagattA kuMtagga-bhiNNajajariya-savvadehA vilolaMti mahItale visuunniyNgmNgaa| 31. (narakabhava ke svabhAva se hI nAraka jIva Apasa meM eka-dUsare ke prati ugra vaira-bhAva vAle OM hote haiN| ataeva) ve azubha vaikriyalabdhi se nirmita ina saiMkar3oM zastroM se paraspara-eka-dUsare ko vedanA + utpanna karate haiN| pra. ] ve vividha prakAra ke Ayudha-zastra kauna-kauna se haiM ? _[u. ] ve zastra ye haiM-mudgara, musuMDhi, karavata, zakti, hala, gadA, mUsala, cakra, kunta (bhAlA), tomara (bANa kA eka prakAra), zUla, lakuTa (lAThI), bhiMDimAla, saddhala (eka vizeSa prakAra kA bhAlA), ma paTTisa-zastra vizeSa, cammeThTha (camar3e se mar3hA pASANa vizeSa-gophaNa), drughaNa-vRkSoM ko bhI girA dene vAlA zastra vizeSa, mauSTika-muSTi pramANa pASANa, asi-talavAra athavA asikheTaka-talavAra sahita phalaka, OM khaga, dhanuSa, nArAca-bANa, kanaka-eka prakAra kA bANa, kappiNI-karttikA-kaiMcI, vasUlA-lakar3I ma chIlane kA aujAra, parazu-pharasA aura chainii| ye sabhI astra-zastra tIkSNa aura zANa para car3he jaise camakadAra hote haiN| inase tathA isI prakAra ke anya zastroM se bhI (nAraka paraspara eka-dUsare para prahAra OM kara) vedanA kI udIraNA karate haiN| ___mudgara ke prahAroM se una nArakoM kA zarIra cUra-cUra kara diyA jAtA hai, musuMDhI se Tukar3e-Tukar3e kara OM diyA jAtA hai, matha diyA jAtA hai, kolhU Adi yaMtroM se perane ke kAraNa phar3aphar3Ate hue unake zarIra ke %%% %% %% Le Shi Xian Bu Bu Bing An Le Sheng Le %%%%% zrI praznavyAkaraNa sUtra (52) Shri Prashna Vyakaran Sutra Wang Le Le 8555555555555555555555555555555555555

Page #97
Tukar3e-Tukar3e kara nicor3a diye jAte haiN| kaiyoM ko camar3I sahita vikRta kara diyA jAtA hai, kAna, oTha, nAka aura hAtha-paira samUla kATa lie jAte haiM, talavAra, karavata, tIkhe bhAle evaM pharase se phAr3a diye jAte haiM, vasUlA se kATha kI taraha chIlA jAtA hai, unake zarIra para ubalatA khArA jala sIMcA jAtA hai, jisase zarIra jala jAtA hai, phira bhAloM kI noMka se usako chinna-bhinna kiyA jAtA hai, isa prakAra unake samagra zarIra ko jarjarita kara diyA jAtA hai| unakA zarIra sUja jAtA hai aura ve pRthvI para loTane lagate haiN| 31. By nature the hellish beings are minical towards each other. So they cause pain to each other with hundreds of weapons created with bad fluid power. [Q.] What are these various types of weapons ? / [Ans.] Those weapons are dumble (mudgar), musundhi, karawat, shakti, plough, gada, moosal, wheel, spear, tomar (a kind of arrow), shool, stick, bhindimal, sadhal (a special type of spear), pattis, chammeth (a stony weapon mounted with leather), duhan (a weapon that can fell trees), mutthiya (a weapon of fist size), asikhedak (a sword with a blade), sword (khadag), bow, arrow, kanak (a type of arrow), kappini (scissor), vaasi (a weapon used to peel the wood), parasu. All these weapons were shining bright. The hellish beings attack and tear the body of each other with these weapons and with other weapons of similar type. The body of the hellish beings is reduced to particles by striking with mudgar. It is reduced to pieces with musundhi. It is trampled. It is crushed in the oil crusher. Some of them are deformed. Their ears, lips, nose, hand and feet are chopped off totally. Their body is sprinkled with boiling salty water, which burns their body. Later with the sharp pointed edge of the spear they are torn. Thus the entire body is in tatters. Their body becomes swollen and they start moving on the earth in a bemoaning state. _ vivecana : jaisA pahale batAyA hai-narakabhUmiyoM meM mukhyataH tIna prakAra se ghora vedanA hotI hai-(1) kSetrajanita vedanA, (2) narakapAloM dvArA pahu~cAI jAne vAlI vedanA, aura (3) paraspara nArakoM dvArA utpanna kI huI vednaa| kSetrajanita vedanA narakabhUmiyoM ke nimitta se hotI hai, jaise atizaya uSNatA aura atizaya zItalatA aadi| isa prakAra kI vedanA kA ullekha sUtra 23-24 meM kiyA jA cukA hai| narakabhUmiyoM meM Upara kI bhUmiyoM meM uSNatA kA bhayAnakatama duHkha hai to nIce kI bhUmiyoM meM zIta kA vacanAtIta prakopa hai| uSNatA vAlI narakabhUmiyoM ko dhadhakate lAla-lAla aMgAroM kI upamA yA atizaya pradIpta-jAjvalyamAna pRthvI kI upamA dI gaI hai| yaha upamA mAtra samajhAne ke lie hai| vahA~ kI uSNatA to inase anekAneka guNI hai| vahA~ kI garmI itanI tIvratama hotI hai ki meru ke barAbara kA lohapiNDa bhI usameM gala sakatA hai| zru.1, prathama adhyayana : hiMsA Azrava (53) Sh.I, First Chapter : Violence Aasrava

Page #98
Wan jina narakabhUmiyoM meM zIta vedanA hai, vahA~ kI zItalatA bhI asAdhAraNa hai| zIta-pradhAna narakabhUmi meM se yadi kisI nAraka ko lAkara yahA~ barpha para liTA diyA jAye, Upara se barpha Dhaka diyA jAye aura pArzva bhAgoM meM bhI fa barpha rakha diyA jAye to use bahuta rAhata kA anubhava hogaa| vaha aisI vizrAnti kA anubhava karegA ki use nidrA OM A jaayegii| isase vahA~ kI zItalatA kI thor3I-bahuta kalpanA kI jA sakatI hai| isI prakAra kI kSetrajanita anya vedanAe~ bhI vahA~ asAmAnya utkaTa hotI haiM, jinakA ullekha pUrva meM kiyA gayA hai| paramAdhArmika devoM dvArA diye jAne vAle ghora kaSToM kA kathana bhI sUtra 25-30 meM kiyA gayA hai| jyoM hI koI pApI jIva naraka meM utpanna hotA hai, ye asura use nAnA prakAra kI yAtanAe~ dene ke lie sannaddha ho jAte haiM aura jaba taka nAraka jIva apanI lambI Aya parI nahIM kara letA taba taka ve nirantara use satAte hI rahate haiN| kintu paramAdhAmiyoM dvArA dI jAne vAlI vedanA tIsare naraka taka hI hotI hai, kyoMki ye tIsare naraka se Age nahIM jaate| cauthe, pA~caveM, chaThe aura sAtaveM naraka meM do nimittoM se hI vedanA hotI hai-bhUmijanita aura meM prsprjnit| jisakA kathana sUtra 31-32 meM kiyA gayA hai| ___ nArakoM ko bhava ke nimitta se vaikriyalabdhi prApta hotI hai| kintu vaha labdhi svayaM unake lie aura sAtha hI ma anya nArakoM ke lie yAtanA kA hI kAraNa banatI hai| vaikriyalabdhi se duHkhoM se bacane ke lie ve jo zarIra nirmita karate haiM, usase unheM adhika duHkha kI hI prApti hotI hai| bhalA socate haiM, para burA hotA hai| isake OM Wan atirikta jaise yahA~ zvAna eka-dUsare ko sahana nahIM karatA, eka-dUsare ko dekhate hI gurrAtA hai, jhapaTatA hai, 5 AkramaNa karatA hai, kATatA-noMcatA hai; usI prakAra nAraka eka-dUsare ko dekhate hI usa para AkramaNa karate haiM, vividha prakAra ke zastroM se-jo vaikriyazakti se bane hote haiM-hamalA karate haiN| zarIra kA chedana-bhedana karate haiN| U aMgopAMgoM ko kATa DAlate haiN| itanA trAsa dete haiM jo hamArI kalpanA se bhI bAhara hai| yaha vedanA sabhI narakabhUmiyoM meM bhoganI par3atI hai| narakoM kA varNana jAnane ke lie jijJAsu janoM ko sUtrakRtAMgasUtra ke prathama zruta skaMdha kA 'naraka-vibhakti' ke nAmaka paMcama adhyayana tathA bRhatsaMgrahaNI grantha kA naraka dvAra bhI dekhanA caahie| Elaboration--It has been mentioned earlier, there are three types of troubles in the hells--(1) The troublecaused by the nature of the ground, (2) The troubles caused by demon gods, (3) The troubles caused by the hellish beings mutually. The trouble caused by the area is due to the nature of its land as it is either extremely hot or extremely cold. Such trouble has been narrated in aphorisms 23 and 24. In the hells of upper region, there is dreadful trouble due to burning heat while in the hells of 41 the lower region; there is trouble due to icy cold land. The heat of the 5 hell is comparable with burning embers or dreadfully burning earth. This comparison is made only to make one understand the heat there. In fact the heat in such hells is many times more than the heat of such embers or fire. The heat is so severe that it is capable of melting an iron ball of the size of Meru mountain. Wan 555555)))))))))))))))))) LEELAIEEEET Wan ) 5555 9555555555 zrI praznavyAkaraNa sUtra (54) Shri Prashna Vyakaran Sutra

Page #99
Shen Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu The hells, which experience cold, also have extraordinary cold. In case any hellish being is taken out from such a hell and laid down on a slab of ice and then covered with ice from all sides, even then he feels some relief. He shall feel such a relief that he will soon go to sleep. From this example, the cold nature of such a hell can be comprehended to a certain extent. The other troubles caused by nature of the hellish area are also highly dreadful and they have already been mentioned earlier. The troubles caused by demon gods have been mentioned in aphorisms 25 to 30. Immediately when a living being, who had done sin in earlier life, takes birth in hell, the demon gods become ready to cause tortures of various types. They go on troubling him till he completes his entire long life-span in hell. This torture exists only upto the third hell because the demon gods do not go beyond the third hell. In the fourth, fifth, sixth and the seventh hell there are two types of troubles-the trouble due to the nature of the area and the trouble caused by hellish beings mutually to each other. Such troubles have been mentioned in aphorisms 31 and 32. A hellish being possesses the fluid power right from birth but this trait becomes the cause of trouble for him and for other hellish beings. The hellish beings in order to protect themselves from the impending troubles transform their body with fluid power but this transformation becomes the cause of greater trouble. They plan for their welfare but it becomes otherwise. Further just as a dog cannot tolerate presence of another dog and jumps at it, attacks it, bites it similarly a hellish beings attacks the other hellish beings with the weapons created by their fluid power. They pierce their body, cut their limbs and cause such a torture that cannot even be thought of. Such a torture has to be endured in all the hells. In order to know the painful condition of hell, the reader should study the fifth chapter 'Narak Vibhakti' of the first volume of Sutrakritanga. He should also go though 'Narak Dwaar' in 'Brihat-sangrahni'. 32. Tre o fem-1-fur-le-H R -H24-afera-forepam-Hage-riedappiya-khuhAbhibhUehiM NiccakAlamaNasiehiM ghorA rasamANa-bhImarUvehiM akkamittA daDhadADhAgADha-DakkakaDDiya-sutikkha-Naha-phAliya-uddhadehA vicchippaMte samaMtao vimukkasaMdhibaMdhaNA viyaMgiyaMgamaMgA kaMka zru.1, prathama adhyayana : hiMsA Azrava ( 55 ) Sh.1, First Chapter: Violence Aasrava h%%%%%%%%%%%%% %%%%% %%% %%% %%%% %%%%%

Page #100
295 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 phra 5 kurara - giddha - ghora-kaTThavAyasagaNehi ya puNo kharathira - daDhaNakkha - lohatuMDerhi uvaittA pakkhAhaya - tikkha- 5 Nakkha - vikkiNNa-jibbhaMchiya - NayaNaNidda oluggavigaya-va -vayaNA ukkosaMtA ya uppayaMtA NippayaMtA bhamaMtA / 32. naraka meM mAnoM bahuta dinoM kI bhUkha se pIr3ita ho, jinheM kabhI bhojana na milA ho, aise bhayAvaha, bhayaMkara rUpa vAle madonmatta bher3iye, zikArI kutte, gIdar3a, kauve, bilAva, aSTApada, cIte, bAgha, kesarI zera aura siMha ghora garjanA karate hue una nArakoM para TUTa par3ate haiM, apanI majabUta dAr3hoM se nArakoM ke zarIra ko kATate haiM, khIMcate haiM, atyanta paine nukIle nAkhUnoM se phAr3ate haiM aura phira idharaudhara cAroM ora pheMka dete haiM, jisase unake zarIra ke jor3a DhIle par3a jAte haiN| unake aMgopAMga vikRta aura pRthak ho jAte haiN| tatpazcAt dRr3ha evaM tIkSNa dAr3hoM, nakhoM aura lohe ke samAna nukIlI coMca vAle kaMka, TiTaharI aura giddha Adi pakSI tathA ghora kaSTa dene vAle kAka pakSiyoM ke jhuNDa apanI kaThora, dRr3ha tathA sthira lohamaya coMcoM se (una nArakoM ke Upara) jhapaTa par3ate haiM, unheM apane paMkhoM se ghAyala kara dete haiM, tIkhe nAkhUnoM se unakI jIbha bAhara khIMca lete haiM aura A~kheM bAhara nikAla lete haiN| nirdayatApUrvaka 5 unake mukha ko noMca-noMcakara kuredate haiN| isa prakAra kI yAtanA se pIr3ita ve nAraka jIva jora-jora se rudana karate haiM, kabhI Upara uchalate haiM aura phira nIce A girate haiM, idhara-udhara cakkara kATate haiN| 32. In the hell, the ferocious, dreadful starving, intoxicated wolves, hounds, jackals, crows, cats, ashtapad, leopards, tigers, lions attack the hellish beings with a roaring sound. They pierce their body with their strong molars, pull them and tear them with their sharp nails. Later they throw their pieces hither and thither and thus loosen the joints in their body. Their limbs become deformed and get separated. Later kank, titehri and vultures and swarm of kaak birds rush towards them with their strong sharp molars, nails, iron like pointed beaks; they injure them with their wings. They take out their tongues with their sharp nails and also extract their eyes. They cruelly bite their faces. The hellish beings weep loudly, jump hither and thither or move about in pain due to such troubles. 5 zrI praznavyAkaraNa sUtra vivecana : vastutaH naraka meM bher3iyA, bilAva, siMha, vyAghra Adi tiryaMca catuSpada nahIM hote, kintu narakapAla hI 5 nArakoM ko trAsa dene ke lie apanI vaikriyazakti se bher3iyA Adi kA rUpa banA lete haiN| nArakoM kI isa 5 karuNAjanaka pIr3A evaM bhayAnaka yAtanAoM kA zAstrakAra ne pratyakSa dekhA varNana kiyA hai| isakA eka mAtra prayojana yahI hai ki manuSya hiMsArUpa duSkarma se bace aura usake phalasvarUpa hone vAlI yAtanAoM kA bhAjana na bane / (56) prastuta sUtra meM ukkosaMtA, ya uppayaMtA NippayaMtA bhamaMtA-pATha se sUcita kiyA hai ki ve U~ce uThate haiN| granthakAroM ne batAyA hai - jisa nAraka ke zarIra kI jitanI U~cAI hotI hai, vaha utanA hI U~cA uThatA hai| jaise 5 sAtavIM naraka ke nArakoM kI utkRSTa U~cAI 500 dhanuSa, chaThI kI 250 dhanuSa yoM kramazaH ghaTatI huI prathama naraka Wan ke nAraka jIvoM kI utkRSTa U~cAI 7 dhanuSa 3 hAtha 6 aMgula kI hai| ****** phra 5 5 Shri Prashna Vyakaran Sutra 5 5 Wan 5 phra 5 Wan

Page #101
# )) %% % %% ))) %%%% )) )))))) 55555555555555555555555555555555555 ma narakagati meM hiMsA ke kuphaloM kA varNana karane ke pazcAt agale sUtra meM tiryaMca Adi gatiyoM ke hiMsA ke kaTuphalarUpa yAtanAoM kA varNana karate haiN| Elaboration-In fact there are no wolves, cats, lions, tigers or other quadruped beasts in the hell but the demon gods with their fluid power 4 transform themselves into such shapes of wolves and the like. The author has given an eye-witness account of such merciless and ferocious troubles and tortures. The purpose of this description is that human f beings should avoid bad deeds so that they may not have to suffer such tortures as a result thereof. In the present aphorism, the words ukkosanta or uppayanta, nippayanta, bhamanta indicate that the hellish beings jump upwards. It is mentioned in the scriptures that a hellish being can jump only upto the size of his body. For instance the maximum height of a hellish beings OM in the seventh hell is 500 dhanush (a measure), in sixth hell it is 250 dhanush and thus becoming half respectively in secondary hells, it is i just 7 dhanush 3 haath and 6 finger-thickness in the first hell. $ In the succeeding aphorism, the evil consequences of violence faced in i the hellish state of existence have been mentioned, the troubles faced in other states of existence such as animal state and others have been described. OM nArakoM kI marane ke bAda kI gati THE SUCCEEDING LIFE OF HELLISH BEINGS AFTER DEATH 33. puvakammodayovagayA, pacchANusaeNa ujjhamANA jiMdaMtA purekaDAI kammAiM pAvagAiM tahiM tahiM tArisANi osaNNacikkaNAI dukkhAI aNubhavittA tao ya AukkhaeNaM uvvaTTiyA samANA bahave gacchaMti hai tiriyvshi| dakkhattaraM sadAruNaM jammaNa-maraNa-jarA-vAhi-pariyaTaNArahaTaTaM jala-thala-khahayara-paropparavihiMsaNa-pavaMcaM imaM ca jagapAgaDaM varAgA dukkhaM pAveMti diihkaalN| 33. pUrvajanma meM upArjita pApakarmoM ke adhIna hue, pazcAttApa (kI Aga) se jalate hue, amuka-5 + amuka sthAnoM meM, usa-usa prakAra ke pUrvakRta karmoM kI nindA karate hue, atyanta cikane-bahuta kaThinAI 5 se chUTa sakane vAle-nikAcita duHkhoM ko bhugatakara, tatpazcAt nArakIya Ayu kA kSaya hone para Wan narakabhUmiyoM meM se nikalakara bahuta-se jIva tiryaMcayoni meM utpanna hote haiN| kintu unakI vaha tiryaMcayoni bhI atizaya duHkhoM se paripUrNa hotI hai athavA atyanta kaThinAI se - pUrI kI jAne vAlI hotI hai, dAruNa kaSToM vAlI hotI hai, janma-maraNa-jarA kA arahaTa usameM ghUmatA ma rahatA hai| usameM jalacara, sthalacara aura khecara jIvoM ke pArasparika ghAta-pratyAghAta kA prapaMca yA duScakra . )) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 5 5 49 zru.1, prathama adhyayana : hiMsA Azraya (57) Sh.1, First Chapter: Violence Aasrava ja)

Page #102
nikmiktmimimimimittmi***tmimimimimimimimit*ti******* cumimimimimimititttttttttttttt****************mitttti Wan phra calatA hI rahatA hai| tiryaMcagati ke duHkha jagat meM pratyakSa dikhAI dete haiN| naraka se kisI bhI bhA~ti nikale 5 aura tiryaMcayoni meM janme ve pApI jIva becAre dIrghakAla taka ina duHkhoM ko prApta karate haiM / 5 phra 33. As a result of sinful deeds of earlier life, the hellish beings phra repenting bitterly and discarding their deeds of past lives, facing severe troubles and the effect of adverse Karma, which could be removed only after going through their consequences, most of them take birth in animal state of existence after completing their life in hell. Wan pha But their life as creatures in animal state of existence is extremely full of troubles. It has to be completed with great odds. They go on passing through pangs of birth, old age and death. The living beings in water, land and sky go on attacking and counter-attacking each other. The troubles of animal life are quite evident in the world. The poor Wan creatures some how completed the span of life in hell and now for a long time they bear the pangs of animal life. Wan Wan vivecana : nAraka jIva narakAyu pUrNa hone para hI naraka se nikalate haiN| unakA maraNa 'udvarttana' kahalAtA hai| pUrva meM batalAyA jA cukA hai ki nArakoM kA AyuSya nirupakrama hotA hai| viSa, zastra Adi ke prayoga se unakI akAlamRtyu nahIM hotii| jaba naraka kA AyuSya pUrNa rUpa se bhogakara kSINa kara diyA jAtA hai, tabhI nAraka phra narakayoni se chuTakArA pAtA hai| 5 mAnava kisI kaSAya Adi ke Aveza se jaba AviSTa hotA hai taba usameM eka prakAra kA unmAda jAgRta hotA hai / vaha AviSTa avasthA meM akaraNIya kArya kara baiThatA hai| Antarika durbhAva ke kAraNa pragAr3ha - cikane-nikAcita 5 karmoM kA bandha hotA hai| ba~dhe hue karma jaba apanA phala pradAna karane ke unmukha hote haiM - abAdhAkAla pUrNa hone para 5 phala denA prArambha karate haiM to bhayaMkara se bhayaMkara yAtanAe~ use bhoganI par3atI haiN| Wan pratyeka nAraka jIva ko bhava-pratyayika arthAt nAraka bhava ke nimitta se utpanna hone vAlA avadhijJAna hotA hai / usa avadhijJAna se nAraka apane pUrvabhava meM kie ghora pApoM ke lie pazcAttApa karate haiM / kintu usa pazcAttApa 5 se bhI unakA chuTakArA nahIM hotA / hA~, nArakoM meM yadi koI samyagdRSTi jIva ho to vaha karmaphala kI anivAryatA samajhakara nArakIya yAtanAe~ samabhAva se sahana karatA hai aura apane samabhAva ke kAraNa duHkhAnubhUti ko kiMcit halkA banA sakatA hai| magara mithyAdRSTi to duHkhoM kI Aga ke sAtha-sAtha pazcAttApa kI Aga meM jalate huye apane pUrva Acarita pApakarmoM kI niMdA karane lagate haiM ki maiMne aisA kyoM kiyA ? naraka se nikale hue aura tiryaMcagati meM janme hue ghora pApiyoM ko sukha-suvidhApUrNa tiryaMcagati kI prApti nahIM hotI / nAraka jIva naraka se nikalakara duHkhamaya tiryaMcayoni meM janma lete haiN| vahA~ unheM vividha prakAra ke duHkha bhogane par3ate haiN| nAraka jIva punaH tadanantara bhava meM naraka meM utpanna nahIM hotaa| vaha tiryaMca athavA manuSyagati meM hI janma letA hai / tiryaMcayoni, narakayoni ke samAna ekAnta duHkhamaya nahIM hai| usameM duHkhoM kI bahulatA ke sAtha kiMcit sukha bhI hotA hai / koI-koI tiryaMca to paryApta sukha kI mAtrA kA anubhava karate haiM, jaise rAjA-mahArAjAoM ke hastI, pha azva athavA samRddha janoM dvArA pAle hue kuttA Adi / zrI praznavyAkaraNa sUtra (58) kucumikcumimimimimimimimimimittmilll****************** 95 5 5 5 5 5 5 5 5 5 5555 Shri Prashna Vyakaran Sutra Wan Wan

Page #103
69696969696969696969696975555555555555555 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 55 5 5 55 2 57 Elaboration-The hellish beings come out from the hellish state of existence after completing their destined life-span there. Their death in hell is called udavartan. It has been mentioned earlier that the life-span of hellish beings is nirupakram. They cannot die earlier by poison or weapon injury. They can leave hell only after passing there span in full there. When a man is in a fit of any passion, a sort of intoxication appears in him. In that condition he performs such activities, which are not worthy of him. Due to his inner thought activity he collects very harsh Karmas. When after the period of subsidence, the said Karmas start ripening of deliver their consequences, he has to suffer dreadful pain and tortures. Every hellish being has transcendental knowledge (avadhi jnana) since his birth. Then seeing vividly the evil activities committed by him in the past life, he repents for those sins. But even after repentance, they are not let off. Of course, if there is any hellish being among them who has right perception, he patiently bears his pain and so his karmic burden becomes lighter to a certain extent. But those with wrong faith (or perception) suffer miserably due to pain, repenting simultaneously for their misdeeds of earlier life. A hellish being does not take birth as hellish being immediately after his current life-span. He takes birth either in animal state of existence or as human being. The animal state of existence is not totally full of troubles as is the hell. There are many troubles in it but there is a little happiness also. Some animal beings experience sufficient happiness, for instance the elephant or horse of the king. The dog brought up by a nobleman. Those living beings who come out from the hell and take birth in animal state of existence, they do not get such an animal existence which may be full of comforts and happiness. They take birth only in wretched animal state full of miseries. They have to undergo many troubles there. tiryaMca paMcendriya yoni ke duHkha THE TROUBLE OF ANIMAL STATE 34. [ pra. ] kiM te ? [u.] sIuNha - taNhA - khuha - veyaNa - appaIkAra - aDavi - jammaNaNicca - bhaubviggavAsa - jaggaNavaha - baMdhaNa-tADaNa - aMkaNa - NivAyaNa - aTThi bhaMjaNa - NAsAbheya - ppahAradUmaNa - chaviccheyaNa - abhiogapAvaNa - kasaMkusAraNivAya-damaNANi-vAhaNANi y| zru. 1, prathama adhyayana hiMsA Azrava (59) Sh.1, First Chapter: Violence Aasrava 555555555555555555555555555555 7 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 2

Page #104
) ) )) )) )) ) ) ))) )) )) 34. [pra. ] ve tiryaMcayoni ke duHkha kaise haiM ? [u. ] sardI, garmI, pyAsa, bhUkha, vedanA kA pratIkAra karane kI kSamatA kA abhAva, ghora jaMgala meM Wan janma lenA, nirantara bhaya se ghabar3Ate rahanA, jAgate rahanA, mArapITa sahanA, bA~dhA jAnA, tAr3ana, dAganA-lohe kI zalAkA, cImaTA Adi ko garma karake nizAna banAnA-DAmanA, gaDDhe Adi meM girAnA, haDDiyA~ tor3a denA, nAka chedanA, cAbuka, lakar3I Adi ke prahAra sahana karanA, saMtApa sahanA, chavicchedana-aMgopAMgoM kA chedana jabardastI bhAravahana Adi kAmoM meM laganA, kor3A-cAbuka, aMkuza evaM DaNDe ke agra bhAga meM lagI huI noMkadAra kIla Adi se damana kiyA jAnA, bhAra vahana karanA aadiaadi| 34. [Q.] What are the sorrows of animal state of existence ? ___ [Ans.] They are not capable of safeguarding themselves from cold, hot, thirst, hunger and pain. They take birth in dense forest. They $i continuously remain in a frightened sleepless state. They have to suffer beating. They are tied, lashed, branded with hot iron rod, marked with hot pair of tongs. They are thrown in a pit. Their bones are broken. Their nose is pierced. They have to bear the blows of lashes and sticks. They are oppressed with the sharp nail fixed on a stick. They are used to carry heavy load and the like. vivecana : prastuta sUtra meM ullikhita duHkha prAyaH paMcendriya tiryaMcoM sambandhI haiN| tiryacoM meM koI paMcendriya hote haiM, koI cAra, tIna, do yA eka indriya vAle hote haiN| caturindriya Adi ke duHkhoM kA varNana Age kiyA jaayegaa| OM manuSya meM buddhi evaM viveka hotA hai, vaha sardI-garmI se apanA bacAva karane ke lie anekAneka upAya karane meM samartha hai, tiryaMcoM meM viveka-buddhi kA abhAva hotA hai| ajJAna va mUr3hatA ke kAraNa tathA vANI se spaSTa batA bhI nahIM sakate, unheM vivaza hokara sardI-garmI Adi anekAneka kaSTa sahana karane par3ate haiN| OM bhUkha-pyAsa kI pIr3A hone para ve use asahAya hokara sahate haiN| kabhI-kabhI pApI hiMsaka unheM pakar3akara katla karake unake mA~sa evaM asthiyoM ko beca dete haiN| katipaya pAlatU pazuoM ko chor3akara tiryaMcoM kI vedanA kA pratikAra (cikitsA) karane vAlA kauna hai ? tiryaMcoM meM jo janmajAta vaira vAle aneka jIva haiM. unheM paraspara eka-dasare se nirantara bhaya banA rahatA hai. zazaka, hiraNa Adi zikAriyoM ke bhaya se grasta rahate haiM aura pakSI vyAdhoM (zikAriyoM)-baheliyoM ke Dara se ghabarAte haiN| isI prakAra azaraNa evaM sAdhanahIna hone ke kAraNa sabhI pazu-pakSI nirantara bhayagrasta bane rahate haiN| isI prakAra anya pIr3Ae~ bhI unheM cupacApa parAdhIna hokara sahanI par3atI haiN| spaSTa vANI kA abhAva hone ke kAraNa ve apanI vedanA vyakta nahIM kara skte| ja kucha mAMsabhakSI aura mithyAdRSTi pApI jIva pazu-pakSiyoM kA atyanta nirdayatApUrvaka vadha karate haiN| becAre pazu // tar3aphate hue cItkAreM karate hue mRtyu ke grAsa bana jAte haiN| kucha adhama manuSya to mA~sa-vikraya kA dhaMdhA hI calAte haiN| kucha atyanta krUra dhanalobhI mAnava udyoga ke rUpa meM pratidina lAkhoM jIvoM kI nirmama hatyA karavAte haiN| OM isa prakAra tiryaMcoM kI vedanA bhI atyanta dussaha aura bhayAvaha hotI hai| ) 955555555)))))))))))))))555555555555555555555558 )) ))) )) )) ) )) ))) )) Wan ) zrI praznavyAkaraNa sUtra (60) Shri Prashna Vyakaran Sutra Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #105
tiryaca paMcendriya ke duHkha adhika bhAra lAdanA piMjare meM baMda pakSI kudAla se pRthvI kA bhedana nAka - mu~ha chedana * prayogazAlA meM kharagoza kA kATA jAnA jala ko rokanA maccharoM kA maranA caurendriya ke duHkha madhumakkhiyoM ko jalAnA 59 agni kA vividha zastroM se TakarAnA aikendriya jIvoM ke duHkha manuSya bhava ke duHkha vAyukAya Ter3he-mer3he, garIba, apaMga, kor3hI, aMgahIna, zArIrika roga se pIr3ita durbala manuSya triyendriya jIva bicchU beIndriya jIva (gaMDUlaka, joMka Adi) per3a ko kATanA aMga bhaMga Ganga 3 www.jainnellorary.org

Page #106
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha550 Wan Wan 55555555556 Wan citra - paricaya 3 paMcendriya se aikendriya gatiyoM meM hiMsA ke kuphala yahA~ manuSya bhava se lekara aikendriya jIvoM taka ke duHkhoM kA varNana kiyA gayA hai| hiMsA ke phalasvarUpa unheM vibhinna yoniyoM meM kitane dAruNa kaSTa sahane par3ate haiN| Illustration No. 3 (1) tiryaca paMcendriya ke duHkha tiryaca yoni ke jIva apanA duHkha, vedanA bolakara nahIM batA skte| una para bhArI bojha lAdA jAtA hai| nAka mu~ha kA chedana-bhedana kiyA jAtA hai| pakSiyoM ko piMjare meM banda kara diyA jAtA hai| kucha jIvoM ko to prayogazAlAoM meM jAgRta avasthA meM hI kATakara unake zarIra ke andara kI A~te, hRdaya, yakRta Adi nikAla liye jAte haiN| prakAra tithaMca yoni meM milane vAlI vedanAyeM bhI atyanta dussaha aura bhayAnaka hotI haiN| isa (3) aikendriya jIvoM ke duHkha- pRthvIkAya meM utpanna jIvoM ko kudAla va hala se vidAraNa kiyA jAtA hai| teDakAya aura vAyukAya meM jIvoM kA svakAya aura parakAya rUpa vividha zastroM se hanana kiyA jAtA hai| apkAya jIvoM kA jala ke pravAha ko rokakara saMdhana kiyA jAtA hai, jala kA maMthana kiyA jAtA hai| per3a Adi vanaspati ko kATA jAtA hai| isa prakAra aneka aikendriya phuM jIva apane duSkarmoM ke udaya se prApta hone vAle duHkha bhogate haiN| (2) caurendriya se ber3andriya jIvoM ke duHkha- uparokta paMcendriya jIvoM kI taraha caurendriya se beindriya jIva bhI apane-apane kula koTiyoM meM janma lekara apane pUrvakRta pApa karmoM kI anekoM prakAra kI vedanAyeM pAte hue mRtyu ko prApta hote haiN| - sUtra 34-36, pR. 59 - sUtra 37-39, pu. 63 - sUtra 42, pR. 70 noTa- pichale pRSTha para jIvoM kI vedanAoM ke kucha udAharaNa diye gaye haiN| isake alAvA bhI ve anekoM prakAra se vedanAyeM bhogate haiN| - sUtra 40, pR.66 (4) manuSya bhava ke duHkha-hiMsA karane vAle jIva naraka yoni meM ghora duHkha pAkara vahA~ se nikalate haiM aura tiryaca yoni 5 hokara phira manuSya banate haiN| ve prAyaH vikRta zarIra, vikalAMgI, kUbar3e, vAmana, bahare, gU~ge, kAne, andhe, TUTe hAtha aura laMgar3I TaoNMga vAle hAte haiN| kaI kuSTAdi vyAdhi aura jvarAdi roga se pIr3ita hote haiN| koI zastra prahAra se vadha kiye jAte haiN| kaI durbala, dIna, hIna evaM zaktirahita hote haiN| ILL FRUITS OF VIOLENCE IN FIVE TO ONE-SENSED BEINGS The miseries of living beings from humans to one-sensed beings have been described here. How acute is the pain they have to suffer in different forms of life is detailed here. (1) Miseries of human life- After suffering great pain in hell the living beings indulging in violence leave the hell and reincarnate as humans after getting born once as animals. They are generally with deformed and disabled bodies, or hunchbacked, dwarfs, deaf and dumb, one-eyed or blind, or with damaged limbs. Many of them suffer from leprosy, fever or other diseases. Some are killed with weapons. Many are weak, destitute, lowly and deprived. - Sutra-23-25, page-37 (2) Miseries of five sensed animals - Living beings of animal class cannot express their sorrow and pain by speaking. They are burdened with heavy load. Their nose and mouth are pierced. Birds are trapped in cages. Some animals are even cut and body parts including intestines, heart and lever are removed without using anesthesia. Thus the pain suffered as animal is also terrible and intolerable. -Sutra-34-36, page-59 (3) Miseries of four to two sensed beings - Like the five sensed animals the four to two-sensed living beings also suffer the fruits of their karmas acquired due to sinful activities of the past when born in their respective categories. They suffer numerous types of torments and die. (4) Miseries of one-sensed beings - Earth-bodied beings are crushed with axe and plough. Fire-bodied and air-bodied beings are killed with weapons made of their own class as well as others. Water-bodied beings are killed by blocking the flow of water as well as by agitating water. Trees and other plant-bodied beings are cut and destroyed in different ways. Thus one-sensed beings suffer miseries due to their acquired karmas. -- Sutra-40, page-66 -Sutra-37-39, puge-63 Note: Preceding pages contain only a few examples of the miseries of living beings. Besides these, there are many more. $ 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 559 6fafafafa55555 pha

Page #107
255 5 5 5 5 5 5 5 5 5 595555555 5 5 ******** Wan F Elaboration-The miseries mentioned in this aphorism are mostly related to five sensed animals. There are also many four, three, two or one sensed beings. Their miseries will be discussed later. Human beings have intelligence and commonsense. They are of protecting themselves from heat or cold by employing various But animals are devoid of this ability. They have to suffer many miseries due to the lack of intelligence and absense of the faculty of speech. 5555555595555 2 When they feel pangs of hunger or thirst, they helplessly endure it. Sometimes violent parsons catch them, kill them and sell their meat and bones. Except some domesticated animals, there is no one to provide medical care to reduce the pain of animals. There are many living beings in the animal state who are by birth inimical to others. They remain continuously in a sense of fear from others. Rabbits, deer and the like are afraid of hunters. Birds are afraid of bird catchers and hunters. Thus animals in a protectionless state always feel frightened. capable means. such Some violent people who take meat and who have wrong perception kill birds and animals in an extremely brutal manner. Animals die while crying because of dreadful suffering. Some low-class people deal in meat. Some persons who are extremely greedy run such an industry wherein millions of animals are mercilessly killed daily. Thus the suffering of animals in extremely unbearable and frightening. Wan In the same manner, they have to patiently bear other troubles in a state of slavery. They cannot clearly express their pain as they do not have the ability of distinct expression. Wan 35. mAyApi - vippa oga - soya - paripIlaNANi ya satyaggi-visAbhighAya - gala-gavalAvalaNamAraNANi ya galajAlucchippaNANi ya paulaNa vikappaNANi ya jAvajjIvigabaMdhaNANi ya, paMjaraNirohaNANi ya sayUhaNigghADaNANi ya dhamaNANi ya dohiNANi ya kudaMDagalabaMdhaNANi ya vADagaparivAraNANi ya paMkaja laNimajjaNANi ya vArippavesaNANi ya ovAyaNibhaMga - visamaNivaDaNadavaggijAladahaNAI y| 36. eyaM te dukkha-saya- saMpalittA NaragAo AgayA ihaM sAvasesakammA tirikkha- paMciMdie su pAviMti pAvakArI kammANi pamAya-rAga-dosa - bahusaMciyAI aIva assAya - kakkasAI / zru. 1, prathama adhyayana hiMsA Azrava 35. (pUrvokta duHkhoM ke atirikta tiryaMcagati meM ) ina duHkhoM ko bhI sahana karanA par3atA hai-mAtApitA kA viyoga, zoka se atyanta pIr3ita honA yA nAsikA Adi zrotoM- nathunoM Adi ke chedana se pIr3ita honA, zastroM se, agni se aura viSa se AghAta pahu~canA, gale evaM sIMgoM kA mor3A jAnA, mArA ( 61 ) Sh.1, First Chapter: Violence Aasrava Wan 6 95 95 95 95 96 97 95959595959595959595555559555555559595959592 75 5 5 5 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 -

Page #108
5Bu Bu Bu Bu Bu Bu Bu 455)))))))))))) jAnA, machalI Adi ko gala-kA~Te meM yA jAla meM pha~sAkara jala se bAhara nikAlanA, Aga para bhUnanA, Wan churI Adi se kATA jAnA, jIvana paryanta bandhana meM baMdhe rahanA, piMjare meM banda rahanA, apane Tole se hai pRthak kiyA jAnA, bhaiMsa Adi ko pU~kA lagAnA arthAt Upara meM vAyu bhara denA (yA iMjekzana Adi meM lagAnA) aura phira use duhanA-jisase dUdha adhika nikale, gale meM DaNDA bA~dha denA, jisase vaha bhAga na Wan sake, bAr3e meM gherakara rakhanA, kIcar3a-bhare pAnI meM DubonA, jala meM ghuser3anA, gaDDhe meM girane se aMga-bhaMga ho jAnA, pahAr3a ke viSama-U~ce-nIce-Ubar3a-khAbar3a mArga meM gira par3anA, dAvAnala kI jvAlAoM meM OM jalanA yA jala maranA; Adi-Adi agaNita kaSToM se paripUrNa tiryaMcagati meM hiMsAkArI pApI jIva naraka fa se nikalakara utpanna hote haiN| 36. isa prakAra ve hiMsA kA pApa karane vAle pApI jIva saikar3oM pIr3AoM se pIr3ita hokara, 9 narakagati se Aye hue, ghora pramAda, tIvra rAga aura tIvra dveSa ke kAraNa bahuta saMcita kie aura + narakagati meM bhogane se zeSa rahe karmoM ko bhogane ke lie atyanta karkaza asAtA ko utpanna karane vAle karmoM se utpanna duHkhoM ko pAte haiN| 35. In addition to the above mentioned sufferings of animal life they have to suffer other pains also. They suffer separation from their parents. They remain in extreme agony due to sadness. They bear pain when their nose and the like are pierced. They are troubled by weapons, through fire and poison. Their necks and the horns are bent. They are killed. Fish and the like are caught in the net and then taken out from water. They are parched on the fire. They are cut with a sharp knife. They are kept in control throughout their life. They are put in cages. They are separated from their group. Buffalo and the like are administered injection and then milked so that one may get more milk. A stick is tied on the neck. They are dropped in muddy water. They are \ pushed forcibly in water. There limbs get disjointed when they fall in a ditch. They are forced into an enclosure so that they may not run away. They fall on the undulating hilly path. They are burnt in deadly fire. Those who have committed sin take birth in such an animal state of existence, which is full of innumerable troubles. 36. Thus the violent human beings who had committed sinful activities suffer hundreds of tortures in hell and then suffer the fruits of remaining bad Karmas collected by them through slackness, extreme attachment and intense hatred. They undergo extreme painful condition as a result of their evil deeds. vivecana : pichale sUtra meM paMcendriya tiryaMcoM ko hone vAlI yAtanAoM kA ullekha kiyA thaa| prastuta sUtra meM nArakIya jIvoM kI tiryaMcagati meM utpatti ke kAraNa kA nirdeza kiyA gayA hai| pahalA kAraNa hai karmoM kA zeSa rhnaa| itane karma bhogane ke bAda bhI karma zeSa kyoM rahate haiN| isakA dUsarA kAraNa batAyA hai- 'pamAya-rAga-dosa) zrI praznavyAkaraNa sUtra (62) Shri Prashna Vyakaran Sutra Wan ||5||55555555555555555)))))))))))))555555555555555 GS. You Bu 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 %%

Page #109
95555555555555555555555555)))) bahusaMciyAI' arthAt ghora pramAda, rAga aura dveSa ke kAraNa pApakarmoM kA bahuta saMcaya kiyA gayA thaa| saMcita karma jaba adhika hote haiM aura unakI sthiti bhI Ayukarma kI sthiti se atyadhika hotI hai taba use bhogane ke lie pApI jIvoM ko tiryaMcayoni meM utpanna honA par3atA hai| nAraka jIva naraka se nikalakara sarvaprathama tiryaMca paMcendriyoM meM utpanna hote haiM; ataeva yahA~ paMcendriya jIvoM-tiryaMcoM ke duHkha kA varNana kiyA gayA hai| tiryaMca paMcendriyoM kI 53 / / lAkha kula koTiyoM meM paribhramaNa karatA huA pazcAt paMcendriya tiryaMca marakara phira caturindriya Adi tiryaMcoM meM bhI utpanna ho sakatA hai| ataeva Age caturindriya Adi tiryaMcoM ke duHkhoM kA bhI varNana kiyA jaayegaa| Elaboration-The miseries of five sensed animals have been mentiioned in the preceding aphorism. In this aphorism two causes of rebirth of infernal beings as animals have been stated. First is the residual karmas and the second is excessive acquisition of karmas due to intense stupor, attachment and aversion. When the accumulated karmas are excessive and they outlive the life span, the soul has to be reborn in nimal genes to suffer the fruits. Leaving the hells, the infernal beings first of all reincarnate as five sensed animals, Passing through the 5.35 million species of five sensed animals a soul can also take rebirth as four or lesser sensed beings. As such the miseries of these will also be discussed later. caturindriya jIvoM ke duHkha THE PAIN OF FOUR-SENSED LIVING BEINGS 37. bhamara-masaga-macchimAiesu ya jAikulakoDi-sayasahassehiM NavahiM cauridiyANaM tahiM tarhi ceva jammaNamaraNANi aNuhavaMtA kAlaM saMkhijjaM bhamaMti NeraiyasamANativvadukkhA phrisrsnn-ghaann-ckkhushiyaa| 37. cAra indriyoM vAle bhramara, mazaka-macchara, makkhI Adi paryAyoM meM, unakI nau lAkha jAtikulakoTiyoM meM bAraMbAra janma-maraNa (ke duHkhoM) kA anubhava karate hue, nArakoM ke samAna tIvra duHkha bhogate hue (1) sparzana, (2) rasanA, (3) ghrANa, aura (4) cakSu se yukta hokara ve pApI jIva saMkhyAta kAla taka bhramaNa karate rahate haiN| 37. There are 0.9 million kulakotis (different types in families of insects) of four-sensed creatures namely moth, mosquitoes, flies and others. In this condition they suffer badly the pangs of death and rebirth like hellish beings. They have four senses namely sense of touch, sense of taste, sense of smell and sense of sight and in this state they suffer for a period of numerable years passing from one state of foursensed creature to another state of four-sensed living beings. vivecana : caturindriya jIvoM ko pUrvokta cAra indriyA~ prApta hotI haiN| ina cAroM indriyoM ke mAdhyama se unheM vividha prakAra kI pIr3Ae~ bhoganI par3atI haiN| bhramara, macchara, makkhI Adi jIva cAra indriyoM vAle haiN| zru.1, prathama adhyayana : hiMsA Azraya (63) Sh.1, First Chapter : Violence Aasrava | 5555555555555)))) ))))))))))))))

Page #110
) ))))558 ) ) )) ); )) manuSya ))) ) )) ) 4 yoni : eka samAna varNa gaMdha rasa sparza vAle utpAtta sthAna ko yoni kahate haiN| eka hI yoni meM alaga-alaga Wan raMga ke, alaga alaga prakAra ke jIva utpanna hote haiM, use kula kahate haiN| isalie yoni se kula jyAdA hI hote haiN| " ma sabhI jIvoM kI 84 lAkha yoni haiM - OM kulakoTi kyA haiM? gotra karma ke udaya se prApta vaMza 'kula' kahalAte haiN| una kuloM kI vibhinna koTiyA~ (zreNiyA~) kulakoTi kahI jAtI haiN| eka jAti meM vibhinna aneka kula hote haiN| kevala manuSyoM meM hI nahIM, apitu pratyeka jIva yoni meM 'kula' hote haiN| samasta saMsArI jIvoM ke milakara eka karor3a sAr3he sattAnave lAkha karor3a kula zAstroM meM kahe gaye haiN| kuloM kI saMkhyA isa prakAra hai - 12 lAkha kulakoTiyA~ deva 26 lAkha kulakoTiyA~ nAraka 25 lAkha kulakoTiyA~ jalacara paMcendriya tiryaMca 123 lAkha kulakoTiyA~ sthalacara catuSpada paMcendriya / tiryaMca paMcendriya 10 lAkha kulakoTiyA~ sthalacara uraparisarpa paMcendriya | 533 lAkha karor3a kula 10 lAkha kulakoTiyA~ sthalacara bhujaparisarpa paMcendriya 9 lAkha kulakoTiyA~ khecara paMcendriya tiryaMca 12 lAkha kulakoTiyA~ caturindriya tiryaMca 9 lAkha kulakoTiyA~ trIndriya tiryaMca 24 lAkha karor3a kula 8 lAkha kulakoTiyA~ dvIndriya tiryaMca 7 lAkha kulakoTiyA~ pRthvIkAyika sthAvara 12 lAkha kulakoTiyA~ apkAyika sthAvara sthAvara 7 lAkha kulakoTiyA~ tejaHkAyika sthAvara 57 lAkha karor3a kula 3 lAkha kulakoTiyA~ vAyukAyika sthAvara ___7 lAkha kulakoTiyA~ vanaspatikAyika sthAvara 28 lAkha kulakoTiyA~ yoga-1,97,50,000 karor3a inameM se caturindriya jIvoM kI yahA~ nava lAkha kulakoTiyA~ batAI haiN| jaise nAraka jIva nAraka paryAya kA // anta ho jAne para punaH tadanantara bhava meM naraka meM janma nahIM lete, vaisA niyama tiryaMca paMcendriya va caturindriya Adi ke lie nahIM hai| ye jIva marakara bAra-bAra caturindriya Adi meM janma lete rahate haiN| saMkhyAta kAla taka OM arthAt saMkhyAta hajAra varSoM jitane sudIrgha kAla taka ve caturindriya paryAya meM hI janma-maraNa karate rahate haiN| ' Elaboration-A place of origin having same appearance, smell, taste and touch in called Yoni. Different types of living beings with change of ))))))))))))))) ) ))) ) )) )) )))) ))) )) )) )))))) )) zrI praznavyAkaraNa sUtra (64) Shri Prashna Vyakaran Sutra 5555 By 355555555555555555555555555554

Page #111
4444445555555 colour and other attributes are born in the same Yoni. They are called different Kulas (clans). Thus the total number of Kulas is more than that of yonis. In total there are 84 lac yonis of living beings. What is a Kulakotis? The family in which a living being takes birth due to his status (gotra), Karma is called kul. Various categories of those kuls are called Kulakotis. There are many kuls in a jati. Not only in human beings, but in every family of birth there are kuls. All the world being have in all 19.75 million billion kuls according to scriptures. The number of kuls is as under Human beings Celestial beings Hellish beings 1.2 million Kulakotis 2.6 million Kulakotis 2.5 million Kulakotis 1.25 million Kulakotis 1 million Kulakotis 1 million Kulakotis 0.9 million Kulakotis 1.2 million Kulakotis 0.9 million Kulakotis 0.8 million Kulakotis 0.7 million Kulakotis 1.2 million Kulakotis 0.7 million Kulakotis 0.3 million Kulakotis 0.7 million Kulakotis billion kulas 2.8 million Kulakotis Total 19.75 million billion Kulakotis Out of them 0.9 million Kulakotis of four-sensed living beings have been mentioned here. Just as the hellish beings after completing their span of life in hell, do not immediately take re-birth in hell, the same principle does not apply to animal beings having five senses, four senses and so on. These living beings go on taking birth again and again in foursensed category of living beings after their present life as four-sensed living being. They continue taking birth in the class of four-sensed living being for a countable period which means for a period as long as numerable thousand years. Five sense aquatic beings Quadrupeds on land (Five-sensed) Five-sensed being moving on heart Five-sensed moving on arms Five-sensed moving in air Four-sensed living beings Three-sensed living beings Two-sensed living beings Earth-bodied living beings Water-bodied immobile beings Fire-bodied beings Air-bodied beings Plant-bodied beings zu. 1, prathama adhyayana : hiMsA Azrava Five sensed animals 5.35 million billion kulas 2.4 million billion kulas Immobile beings 5.7 million (65) A5559555 5 5 5 5 5 5 5 5 5 5 555 55555 5 5 5 5 5 5559 Sh.1, First Chapter: Violence Aasrava

Page #112
5555555555555555555555555555555555555555555555555 ma trIndriya jIvoM ke duHkha PAIN OF THREE-SENSED LIVING BEINGS ___38. taheva teiMdiesu kuMthu-pippIliyA-avadhikAdiesu ya jAikulakoDisayasahassehiM aTThahiM + aNUNaehiM teiMdiyANaM tahiM tahiM ceva jammaNamaraNANi aNuhavaMtA kAlaM saMkhejjagaM bhamaMti NeraiyasamANativvadukkhA phris-rsnn-ghaann-sNputtaa| 38. isI prakAra kuMthu, pipIlikA-cIMTI, dImaka Adi trIndriya jIvoM kI pUrI ATha lAkha OM kulakoTiyoM meM se vibhinna yoniyoM evaM kulakoTiyoM meM janma-maraNa kA anubhava karate hue (ve pApI prANI) saMkhyAta kAla arthAt saMkhyAta hajAra varSoM taka nArakoM ke sadRza tIvra duHkha bhogate haiN| ye trIndriya OM jIva sparzana, rasanA aura ghrANa-ina tIna indriyoM se yukta hote haiN| 38. The ants, white ants, worms and the like are the three-sensed 3 living beings. They have 0.8 million Kulakotis and continuously they take birth for a total period running upto numerable thousand years in these categories. They suffer pain and tortures like hellish beings. These living beings have three senses namely those of touch, taste and smell. vivecana : trIndriya-paryAya meM utpanna hue jIva bhI utkarSataH saMkhyAta hajAra varSoM taka bAra-bAra janma-maraNa , karatA huA trIndriya paryAya meM hI banA rahatA hai| Elaboration-A three-sensed living being taking birth again and again 45 spends maximum period of numerable thousand years in the category of three-sensed living beings. dvIndriya jIvoM ke duHkha PAIN OF TWO-SENSED LIVING BEING 39. gaMDUlaya-jalUya-kimiya-caMdaNagamAiesu ya jAikulakoDisayasahassehiM sattahiM aNUNaehiM beiMdiyANaM tahiM tahiM ceva jammaNamaraNANi aNuhavaMtA kAlaM saMkhejjagaM bhamaMti NeraiyasamANa-tibvadukkhA + phris-rsnn-sNputtaa| 39. gaMDUlaka-giMDolA, jalauka-joMka, kRmi, candanaka Adi dvIndriya jIva pUrI sAta lAkha kulakoTiyoM meM se vahIM-vahIM arthAt vibhinna kulakoTiyoM meM janma-maraNa kI vedanA kA anubhava karate Wan hue saMkhyAta hajAra varSoM taka bhramaNa karate rahate haiN| vahA~ bhI unheM nArakoM ke samAna tIvra duHkha bhugatane ke par3ate haiN| ye dvIndriya jIva sparzana aura rasanA-jihvA, ina do indriyoM vAle hote haiN| 39. Snails, earthworms and the like two-sensed creatures have 0.7 million Kulakotis and they take birth again and again in them spending a maximum period of numerable thousand years. They experience sever suffering like those in hell. These living beings have two senses-sense of touch and sense of taste. Qie Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFF zrI praznavyAkaraNa sUtra (66) Shri Prashna Vyakaran Sutra 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 .

Page #113
ekendriya jIvoM ke duHkha PAIN OF ONE SENSED LIVING BEINGS 40. pattA egiMdiyattaNaM vi ya puDhavi - jala - jalaNa - mAruya - vaNapphai - suhuma - bAyaraM ca pajjattamapajjattaM patteyasarIraNAma - sAhAraNaM ca patteyasarIrajIviesu ya tatthavi kAlamasaMkhejjagaM bhamaMti aNaMtakAlaM ca aNaMtakAe phAsiMdiyabhAvasaMpauttA dukkhasamudayaM imaM aNiTTaM pAvaMti puNo puNo tarhi tarhi caiva parabhava - tarugaNagahaNe / 40. ekendriya avasthA ko prApta hue pRthvIkAya, jalakAya, tejaskAya, vAyukAya aura vanaspatikAya ke do-do bheda haiM- sUkSma aura bAdara, arthAt sUkSmapRthvIkAya aura bAdarapRthvIkAya, sUkSmajalakAya aura bAdarajalakAya aadi| inake anya prakAra se bhI do-do prakAra hote haiM, yathA-paryAptaka aura aparyAptaka / ina bhedoM ke atirikta vanaspatikAya meM do bheda aura bhI haiM - pratyekazarIrI aura sAdhAraNazarIrI / ina bhedoM meM se pratyekazarIra ( eka zarIra meM eka jIva) paryAya meM utpanna hone vAle pApa-hiMsaka jIva asaMkhyAta kAla taka unhIM - unhIM paryAyoM meM paribhramaNa karate rahate haiM aura anantakAya arthAt sAdhAraNa - zarIrI (eka zarIra meM ananta jIva) jIvoM meM ananta kAla taka punaH punaH janma-maraNa karate hue bhramaNa karate haiN| ye sabhI jIva eka sparzanendriya vAle hote haiM / inake duHkha atIva aniSTa (pIr3AkArI) hote haiM / vanaspatikAya rUpa ekendriya paryAya meM kAyasthiti sabase adhika - anantakAla kI hai| (TIkA, pR. 24) 40. The one-sensed living beings are earth-bodied, water-bodied, firebodied, air-bodied and plant-bodied living beings and each is of two types-namely subtle and gross. In other words these are subtle earthbody living beings and gross earth-bodied living beings, subtle waterbodied living beings and gross water-bodied living beings and so on. Again each of them is of two types-complete in capability of their category (paryaptak) and incomplete (aparyaptak ). In addition, the plant-bodied living beings have two more types--namely one living being in one body (pratyek shariri) and infinite number of living beings in one body (sadharan shariri). The sinner living beings who take birth in pratyek shariri category go on taking birth in that category for a maximum period of innumerable years. The living beings who take birth in sadharan shariri category go on taking birth again and again in that category for a total period of infinite number of years. All these beings are one-sensed living beings and have only one sense namely sense of touch. Their sufferings are extremely troublesome. The maximum period a one-sensed living being (by taking birth again and again) can spend is infinite period. zru. 1, prathama adhyayana : hiMsA Azrava pha (67) Sh.1, First Chapter: Violence Aasrava tmimimimitmilllkmi***********mimimimimimimimimimimillli

Page #114
255 555555556555555559555595555655555552 phra Wan Wan vivecana : ekendriya jIva mUlataH pA~ca prakAra ke haiM - pRthvIkAya aadi| inameM se pratyeka sUkSma aura bAdara tathA 5 5 paryApta aura aparyApta ke bheda se do-do prakAra ke hote haiN| vanaspatikAya ke ina do bhedoM meM bAdara vanaspati ke sAdhAraNazarIrI aura pratyekazarIrI, ye do bheda hote haiN| inakA spaSTIkaraNa isa prakAra hai vanaspati aparyApta Wan sUkSma paryApta zrI praznavyAkaraNa sUtra phra pratyeka aparyApta paryApta aparyApta paryApta sUkSma-sUkSma nAmakarma ke udaya se jina sthAvara jIvoM kA zarIra atIva sUkSma ho, carmacakSu se dikhAI na detA ho, sirpha atizayajJAnI hI jise dekha sakate haiM, aise sUkSma jIva sampUrNa loka meM vyApta haiN| bAdara - bAdara nAmakarma ke udaya se jinakA zarIra apekSAkRta bAdara ho / yadyapi sUkSma aura bAdara zabda kisI eka hI apekSA se nahIM haiM, eka kI apekSA jo sUkSma hai vaha dUsare kI apekSA bAdara (sthUla) ho sakatA hai aura jo kisI kI apekSA bAdara hai vaha anya kI apekSA sUkSma bhI ho sakatA hai| kintu yahA~ sUkSma aura bAdara kA bheda samajhanA caahie| nAmakarma ke udaya para hI yahA~ sUkSma aura bAdara kA bheda batAyA hai / koI-koI trasajIva bhI atyanta sUkSma zarIra vAle hote haiN| unakA zarIra bhI cakSugocara nahIM hotaa| sammUrcchima manuSyoM kA zarIra bhI itanA pha sUkSma hotA hai ki dRSTigocara nahIM ho sakatA / phira bhI yahA~ gRhIta nahIM haiM, kyoMki unake sUkSma nAmakarma kA udaya nahIM hotA / bAdara pratyekazarIra - yaha vanaspatikAya kA bheda hai| jisa jIva ke eka zarIra kA svAmI eka hI ho, vaha pratyekazarIra yA pratyekazarIrI jIva kahalAtA hai| sAdhAraNazarIra- aise jIva jo eka hI zarIra meM, usake svAmI ke rUpa meM eka sAtha ananta hoN| aise jIva 5 nigodakAya ke jIva bhI kahe jAte haiN| sUkSma nigoda ke jIva sampUrNa lokAkAza meM vyApta haiN| bAdara nigoda ke jIva 'Adi vanaspatiyoM meM hote haiN| lokAkAza meM asaMkhyAta gola haiN| eka-eka gola meM asaMkhyAta asaMkhyAta nigoda haiM aura eka-eka nigoda meM ananta - ananta jIva haiN| kandamUla sAdhAraNa sAdhAraNazarIra vAle jIvoM ke viSaya meM kahA gayA hai ki ve eka zarIra meM arthAt eka hI zarIra ke svAmI ke rUpa meM ananta jIva hote haiN| kintu una sabakA zarIra eka hI hotA hai| jaba zarIra eka hI hotA hai to unakA 5 AhAra aura zvAsocchvAsa Adi bhI eka sAtha hI hotA hai| kintu unake taijas aura kArmaNa zarIra bhinna-bhinna hI hote haiM / ye sAdhAraNazarIrI athavA nigodiyA jIva ananta kAla taka arthAt ananta utsarpiNI-avasarpiNI kAlaparyanta usI paryAya meM lagAtAra janma-maraNa kI vedanA kA anubhava karate rahate haiN| phra (68) Shri Prashna Vyakaran Sutra 25 ----

Page #115
1955 456 457 455 456 457 455 456 457 455 456 455 456 455 456 457 455 456 457 458 459 455 456 4 57 4 55 456 457 458 459 Elaboration-One-sensed living beings are basically of five types-- earth-bodied and the like. Out of them every subtle and every gross living being is of two types. The plant-bodied living beings have two more categories-namely one living being in one body and infinite number of living beings in one body. They are described as under Plant bodied Subtle Gross fully developed Under developed One soul in one body Infinite souls in one body fully Under fully Under developed developed developed developed Subtle-Due to subtle name bearing Karma, the immobile living being that have extremely subtle body which cannot be seen by the naked eye. They can be seen only by those who have transcendental knowledge (Avadhi Jnani). The entire world is full of such living beings. Gross (Badar)--Due to gross name bearing Karma, the body of these living beings is comparatively gross. One can be subtle compared to one living being and gross compared to another living being. A living being may have gross body compared to that of one living being and a subtle body compared to another living being. But the distinction between subtle and gross should be clearly understood. The distinction here is because of the prevalence of name bearing Karma. Some mobile living beings have extremely subtle body. Their body cannot be seen with the naked eye. The body of sammurchhim human beings is also so subtle that they cannot be seen with the eye. But here those living beings are not considered because they do not fall in this category of subtle namebearing Karma. Pratyek Sharir-It is a type of plant-bodied living being. A living being that is having one soul in one body is called pratyek shariri living being. zru.1, prathama adhyayana : hiMsA Azraya ( 69 ) Sh.1, First Chapter: Violence Aasrava F4141414141414141414141414141414545454545454545454545454545454545454545

Page #116
)) )) ) ) ) ) ))) ) )) ) )) 99 5 ) )) ))))))))))))))))))) Sadharan Sharir-When infinite souls are in one body, they are 4 called Sadharan Shariri. They are also called Nigod-kaya Jivas. Subtle Nigod Kaya Jiva are in the entire space. Gross Nigod Jiva are vegetables growing under the ground namely Kand-mool. In the worldly space there are innumerable number of tiny balls (round tiny drop like things). Each such ball has innumerable nigod. 4. Each nigod has infinite number of Jiva. About Sadharan Sharir Jiva, it is said that in one body there are infinite number of Jiva. But all of them combinedly have just one body. When they have one physical body, they take food and breath simultaneously. But each of them has a separate electric body and Wan separate Karmic body. 41. kuddAla-kuliya-dAlaNa-salila-malaNa-khuMbhaNa-ruMbhaNa-aNalANila-vivihasatthaghaTTaNaparopparAbhihaNaNa-mAraNavirAhaNANi ya akAmakAI parappaogodIraNAhi ya kajjappaoyaNehiM ya pessapasuNimittaM osahAhAramAiehiM ukkhaNaNa ukkatthaNa-payaNa-kuTTaNa-pIsaNa-piTTaNa-bhajjaNama gAlaNa-AmoDaNa-saDaNa-phuDaNa-bhaMjaNa-cheyaNa-tacchaNa-viluMcaNa-pattajjhoDaNa-aggidahaNAiyAI, evaM te bhavaparaMparAdukkha-samaNubaddhA aDaMti saMsArabIhaNakare jIvA pANAivAyaNirayA annNtkaalN| ma 41. kudAla (kulhAr3I) aura hala se pRthvI kA vidAraNa karanA, jala kA mathanA aura rokanA, agni tathA vAyu kA vividha prakAra ke zastroM se TakarAnA, pArasparika AghAtoM se eka-dUsare ko pIr3A OM pahu~cAnA, mAranA, zarIrAdi pravRtti se utpanna hone vAlI virAdhanA kI vyathA sahana karanA, naukara-cAkaroM pha + tathA gAya-bhaiMsa-baila Adi pazuoM kI davA aura AhAra Adi ke lie jar3a se khodanA, chAnanA, mor3anA, saDa jAnA, svayaM Ta jAnA. masalanA-kacalanA. chedana karanA, chIlanA, romoM kA ukhADanA, patte Adi OM tor3anA, agni se jalAnA, isa prakAra bhava-paramparA meM duHkhoM se ghire ve pApI jIva bhISaNa saMsAra meM ananta kAla taka paribhramaNa karate rahate haiN| 41. The violent human beings dig the earth with an axe or a plough. They churn and stop the flowing water. They strike fire and air with 5weapons of various types. They cause hurt by striking them. They bear the suffering, resulting from the physical activities against prescribed code. They cut the plants from the very root for the food and medicine of their servants, employees, cows, buffaloes, bullocks and the like. They 45 bend these plants, rot them and pass the powder through a sieve. Some 41 plants break themselves. They crush them, pierce them, pull out their skin and pores. They pluck the leaves and burn them. Thus they pass through sufferings of birth again and again in this dreadful word for an infinite period. )) ))) )) )) )) )) )) ) zrI praznavyAkaraNa sUtra (70) Shri Prashna Vyakaran Sutra

Page #117
ja)))) ))))))))) ))))))) ))))))) ))) vivecana : prastuta sUtra meM una hiMsaka jIvoM ke duHkha kA varNana kiyA gayA hai jo pahale naraka kI yAtanAe~ bhogakara Adi meM tatpazcAt pApakarmoM kA phala bhoganA zeSa raha jAne ke kAraNa tiryaMca paMcendriya paryAya meM, phira vikalendriya avasthA meM aura phira ekendriya avasthA meM utpanna hote haiN| jaba ve pRthvIkAya meM janma lete haiM to unheM kudAla hala phAvar3A Adi dvArA vidAraNa kiye jAne kA kaSTa bhoganA par3atA hai| jalakAya meM janma lete haiM to unakA maMthana viloDana Adi kiyA jAtA hai| tejaskAya aura vAyukAya meM svakAya zastroM se vividha prakAra se ghAta kiyA jAtA hai| vanaspatikAya meM unakA chedana-bhedana kiyA jAtA hai| itanA hI nahIM vanaspatikAya ke jIvoM ko to vanaspatikAya meM hI bArambAra janma-maraNa karate-karate ananta kAla taka isa prakAra kI vedanAe~ bhoganI par3atI haiN| ye samasta duHkha hiMsA karake prasanna hone vAle prANiyoM ko bhogane par3ate haiN| Elaboration--In the present aphorism, the sufferings of those violent living beings have been narrated who first pass through sufferings in the hell. Thereafter due to the fact that still some fruit of their bad Karmas exist, they take birth in five-sensed animal life, then in four-sensed and so on, ultimately in one-sensed beings as earth-bodied living beings. When they take birth in plant-bodied living beings they have to take birth again and again for infinite period. Thus they suffer for an infinite period. All these sufferings are borne by those living beings who feel happy and elated after doing violent activities. manuSyabhava ke duHkha SUFFERINGS OF HUMAN LIFE 42. je vi ya iha mANusattaNaM AgayA kahiM vi NaragA uvvaTTiyA adhaNNA te vi ya dIsaMti pAyaso vikayavigalarUvA khujjA vaDabhA ya vAmaNA ya bahirA kANA kuMTA paMgulA vigalA ya mUkA ya mammaNA ya aMdhayagA egacakkhU viNihayasaMcillayA vAhirogapIliya-appAuya-satthabajjhabAlA kulakSaNaukkiNNadehA dubbala-kusaMghayaNa-kuppamANa-kusaMThiyA kurUvA kiviNA ya hINA hINasattA NiccaM sokkhaparivajjiyA asuhadukkhabhAgI NaragAo ihaM sAvasesakammA uvvaTTiyA smaannaa| 42. hiMsArUpa ghora pApakarma karane vAle jIva bar3I kaThinAI se naraka se nikalakara kisI bhA~ti manuSya-paryAya meM utpanna hote haiM, kintu jinake pApakarma bhogane se zeSa raha jAte haiM, ve bhAgyahIna prANI vikRta evaM mUrkha rUpa-svarUpa vAle, kubar3e, Ter3he-mer3he zarIra vAle, baune, bahare, kAne, TUTe hAtha vAle, la~gar3e, aMgahIna, gUMge, tutalAne vAle yA marumaya uccAraNa karane vAle, aMdhe, kAne, donoM kharAba A~khoM vAle yA pizAcagrasta, kuSTha Adi vyAdhiyoM aura jvara Adi rogoM se athavA mAnasika evaM zArIrika rogoM se pIr3ita, alpa AyuSya vAle, zastra Adi dvArA coTeM khAye hue yA mAre jAne yogya, mUr3ha mUrkha lakSaNoM se bharapUra zarIra vAle, durbala, aprazasta saMhanana, bahuta choTe yA bahuta moTe, lambe kada ke beDaula aMgopAMgoM vAle, kharAba saMsthAna-AkRti vAle, kurUpa, dIna, hIna, sattvavihIna, sukha se sadA vaMcita rahane vAle aura azubha duHkhoM ke bhAjana hote haiN| 42. After committing extremely violent deeds and thus collecting bad Karmas as a result of their sins, with great difficulty such living beings zru.1, prathama adhyayana : hiMsA Azraya (71) Sh.1, First Chapter: Violence Aasrava

Page #118
5 ***** take birth as human state of existence. But those who have yet to bear the fruit of some of their violent sinful activities take birth as wretched th persons. They are abnormal. They are hunch-backed. Their body is H disproportionate. They are dwarf, deaf, one-eyed, one-legged, with broken hands. Some of them are without some limbs, dumb and indistinct in faculty of speech. Some are blind or having diseased eyes. Some are under influence of demon gods. Some suffer from leprosy like diseases, fever, mental and physical diseases. Some have very short lifespan. Some suffer from hurts and injuries. Some are tall but Wan disproportioned. Some have very irritating, unpleasant look. Some are dependent and without normal strength. They are always devoid of 5 happiness and are the subject of sufferings. Wan Wan vivecana prastuta sUtra meM aise prANiyoM kI durdazA kA citraNa kiyA gayA hai jo hiMsA ke phalasvarUpa naraka meM utpanna hue the aura phira naraka se kisI taraha kaThinAI se nikalakara sIdhe manuSyabhava ko prApta hue pahale tiryaMcagati kI yAtanAe~ bhugatakara phira mAnavabhava ko prApta hue haiM, kintu jinake ghoratara pApakarmoM kA anta nahIM ho pAyA hai| jinako pApoM kA phala bhoganA bAkI raha gayA hai| usa bAkI rahe pApakarma kA phala unheM manuSyayoni meM bhoganA par3atA hai| usI phala kA yahA~ kiMcit digdarzana mAtra karAyA gayA hai| phala aise pApI prANI prAyaH bhAgyahIna hote haiN| unheM sarvatra nindA, apamAna, tiraskAra aura dhikkAra hI milatA hai / zarIra se vikRta beDaula hote haiN| kuSThAdi bhISaNa vyAdhiyoM se aura jvarAdi rogoM se tathA mAnasika rogoM se pIr3ita rahate haiN| ve jJAnahIna, mUrkha hote haiN| ve manuSyabhava meM bhI duHkhoM ke hI pAtra banate haiN| haiM athavA kyA naraka se nikale hue sabhI jIva manuSya-paryAya pAkara pUrvokta durdazA ke pAtra banate haiM? isa prazna kA uttara mUla pATha se hI mila jAtA hai| mUla pATha meM 'pAyaso' aura 'sAvasesakammA' ye do pada dhyAna dene yogya haiN| inakA tAtparya yaha hai ki sabhI jIvoM kI aisI durdazA nahIM hotI, varan prAyaH arthAt adhikAMza jIva jinake 5 pApakarmoM kA phala bhoga pUrA nahIM huA hai, apitu kucha zeSa hai, ve isa prakAra ke duHkhoM ke bhAgI hote haiN| jina prANiyoM kA phala bhoga paripUrNa ho jAtA hai, ve kucha jIva naraka se sIdhe nikalakara lokapUjya, AdaraNIya, sammAnanIya evaM yazasvI bhI hote haiM, yahA~ taka ki koI-koI atyanta vizuddhi prApta jIva tIrthaMkara pada bhI prApta karatA hai| (72) Elaboration-In the present aphorism, the sad state of such living beings has been narrated who, as a result of their sinful acts involving violence, had taken birth among hellish beings and from the hellish life with great difficulty sometimes were re-born as human beings or after going through sufferings in animal state of existence took birth as human beings. However, there had not been an end to the consequences of there dreaded sinful activities. They have yet to suffer some fruit of their bad karmas. They suffer it in the human state of existence. Here that condition as a result of their earlier sins has been described to a certain extant. zrI praznavyAkaraNa sUtra timitimit****mimimimimimimimimimimimimilllmilll*********k Wan tmillltmillltllltlllttmi*tmimittti************************** Wan 5 phra Wan Wan Wan phra Shri Prashna Vyakaran Sutra Wan 5

Page #119
555555555555555555555555555555555 Such living beings generally are ill-fated. They are cursed, dishonoured and hated everywhere. Every one talks ill of them. They have unattractive physical body. They suffer from dreadful diseases like leprosy, fever and the like. They suffer from mental diseases. They are dullards and without proper knowledge. They bear sufferings even in human life. Do all living beings who take birth as human beings after their earlier life in hell suffer such a sad state ? The reply to this question is available in the text itself. The words 'payaso' and 'saavasesakamma' in the original text need to be understood clearly. Their purport is that all the living being do not meet such a fate. Only those living beings, the consequences of whose sins have not been suffered by them in full, undergo such sufferings. Some living beings who have suffered the total fruit of their bad deeds in hell, take birth as human beings directly from hell. They become honoured persons and are loved and respected. Some of them who have purified their mundane soul almost completely, become even Tirthankar. upasaMhAra CONCLUSION 43. evaM NaragaM tirikkha-joNiM kumANusattaM ca hiMDamANA pAvaMti aNaMtAI dukkhAiM paavkaarii| eso so pANavahassa phlvivaago| ihaloio paraloio appasuho bahudukkho mahabbhayo bahurayappagADho dAruNo kakkaso asAo vAsasahassehiM muMcaI Na ya avedayittA atthi hu mokkho tti evamAhaMsu NAyakulaNaMdaNo mahappA jiNo u vIravaraNAmadhejo kahesI ya pANavahassa phlvivaagN| eso so pANavaho caMDo ruddo khuddo aNArio NigghiNo NisaMso mahabhao bIhaNao tAsaNao aNajjAo uvveyaNao ya Niravayakkho giddhammo NippivAso NikkaluNo NirayavAsagamaNaNidhaNo mohamahanbhayapavaDDao mrnn-vemnnso| paDhamaM ahammadAraM sammattaM tti bemi||1|| 43. isa prakAra (hiMsArUpa) prANavadha karane vAle prANI naraka aura tiryaMca yoni meM tathA kumAnuSaavasthA meM bhaTakate hue ananta duHkhoM ko bhogate haiN| yaha (uparyukta) prANavadha (hiMsA) kA phalavipAka (bhoga) hai, jo ihaloka (manuSyabhava) aura paraloka (nArakAdi bhava) meM bhoganA par3atA hai| yaha phalavipAka alpa sukha kintu (bhava-bhavAntara meM) atyadhika duHkha vAlA hai| mahA bhaya paidA karane vAlA hai aura atIva gAr3ha karmarUpI raja se yukta hai| atyanta dAruNa hai, atyanta kaThora hai aura atyanta asAtA ko utpanna karane vAlA hai| hajAroM varSoM (sudIrgha kAla) meM isase chuTakArA milatA hai| kintu ise bhoge binA chuTakArA nahIM miltaa| hiMsA kA yaha phalavipAka jJAtakala-nandana mahAtmA mahAvIra nAmaka jinendradeva ne kahA hai| zru.1, prathama adhyayana : hiMsA Azrava ( 73 ) Sh.1, First Chapter: Violence Aasrava 555555555555555555555555555555559

Page #120
Wan phaphaphaphaphaphaphapha ttttttttttttttttttttttttti*******mitlllil Wan jisakA phala vipAka itanA bhayAnaka hai, vaha prANavadha krodha rUpa ugra raudra dhyAna se utpanna hai / kSudra aura anArya janoM kA AcaraNa hai| yaha ghRNArahita, nRzaMsa, mahAbhayoM kA kAraNa, bhayAnaka, trAsadAyaka aura anyAyarUpa hai| yaha udvegajanaka, dUsare ke prANoM kI paravAha na karane vAlA, dharmahIna, sneha - pipAsA zUnya aura karuNAhIna hai| isakA antima pariNAma naraka meM gamana karanA hai arthAt yaha narakagati meM 5 jAne kA kAraNa hai| moha aura mahAbhaya ko bar3hAne vAlA aura maraNa ke samaya dInatA utpanna karane 5 vAlA hai| 43. Thus the persons who engage in violence, they as a result thereof are re-born in hell, in animal state or in bad category of human beings, wander there and undergo numberless sufferings there. Thus is the result of their violence that they have to suffer in this life pha ( as human beings) and in the other state of existence (hell and others). It provides little pleasure and much greater pain. It produces great fear and is smeared with extremely thick karmic molecules. This condition is extremely pitiable, severe and produces very deep pain. It continues for thousands of years (a very long period). It is not possible to overcome it without undergoing requisite suffering. Tirthankar Mahavir who was of Jnat clan has mentioned about this fruit of violent activities. The violence which collects Karma producing such a dreadful result when they fructify is caused by anger or harsh and drastic thought actively. It is the conduct followed by rustic and uncivilized people. It is the conduct of those people who are inhuman, ferocious, unjust, dreadful and in a fit of state fear. It produces terror. It does not take care of the life force of others. It is irreligious. It is devoid of love and compassion. Its ultimate result is re-birth in hell. It increases delusion and fear. It causes pitiable state at the time of death. vivecana : naraka sambandhI yaha phalavipAka zAstrakAra ne apanI buddhi yA kalpanA se nahIM batAyA hai, kintu jJAtaputra sarvajJa deva zrI mahAvIra ne kahA hai, yaha ullekha karake prastuta prarUpaNA kI pUrNa prAmANikatA prakaTa kI gaI hai| zrI sudharmAsvAmI ne jambUsvAmI se kahA- jaisA maiMne zramaNa bhagavAna mahAvIra se sunA hai, vaisA hI tumhAre samakSa pratipAdana kiyA hai| zrI praznavyAkaraNa sUtra phra Elaboration-The author has not mentioned these conditions in hell from his own imagination but omniscient Mahavir has mentioned it. So it is undisputable. Sudharma Swami told Jambu that he has told exactly what he heard from Bhagavan Mahavir. * END OF THE FIRST CHAPTER * (74) 5 Shri Prashna Vyakaran Sutra 5 Wan Wan phra mimittmi***tmilll***************tmilll***tmillliS phra

Page #121
3959595959595959595955555555955555555$52 dvitIya adhyayana : mRSAvAda SECOND CHAPTER FALSEHOOD RECE prathama adhyayana meM prANavadha rUpa hiMsA ko sAMgopAMga nirUpaNa karake aba hiMsA ke preraka kAraNoM kA kathana agale adhyayanoM meM kiyA jA rahA hai| hiMsA ke sAtha mRSAvAda (jhUTha) kA sambandha jur3A hai| kyoMki mRSAvAda krodha, bhaya, lobha, svArtha, hAsya Adi ke kAraNa bolA jAtA hai| yaha saba krodhAdi bhAva hiMsA ke mukhya kAraNa haiN| After describing violence in the form of destruction of life force in an exhaustive manner, the causes that lead to such violence are being narrated in the following chapters. Falsehood is deeply connected with violence because it is due to anger, fear, greed, selfishness, mockery and the like. Anger and all such like thought activity is primary cause of violence (himsa). mRSAvAda kA svarUpa NATURE OF FALSEHOOD 44. "iha khalu jaMbU" ! biiyaM aliyavayaNaM lahusaga - lahucavala - bhaNiyaM bhayaMkaraM duhakaraM ayasakaraM verakaragaM arai-rai-rAgadosa - maNasaMkilesa - viyaraNaM aliyaNiyaDisAijoyabahulaM NIyajaNaNiseviyaM maNissaMsaM appaccayakAragaM paramasAhugarahaNijjaM parapIlAkAragaM paramakiNhalessaseviyaM duggaiviNivAyavivaDaNaM bhavapuNabbhavakaraM cirapariciya- maNugayaM duraMtaM kittiyaM biiyaM ahammadAraM / 5 44. he jambU ! alIkavacana arthAt mithyAbhASaNa dUsarA (AsravadvAra) hai| yaha guNa - gaurava se hIna, halke, ati utAvale aura caMcala logoM dvArA bolA jAtA hai, yaha sva evaM para ke lie bhaya utpanna karane vAlA, duHkhotpAdaka, apayazakArI evaM vaira bar3hAne vAlA hai| yaha arati, rati, rAga, dveSa aura mAnasika saMkleza ko dene vAlA hai| zubha phala se rahita hai| dhUrttatA evaM avizvasanIya vacanoM se bharapUra hai| nIca 5 jana isakA sevana karate haiN| yaha nRzaMsa, krUra athavA nindita hai / apratItikAraka hai- vizvasanIyatA kA nAza karane vAlA hai / uttama sAdhujanoM-satpuruSoM dvArA nindita hai / dUsaroM ko jinake lie asatyabhASaNa kiyA jAtA hai, unako pIr3A utpanna karane vAlA hai| utkRSTa kRSNalezyA se yukta hai arthAt kRSNalezyA vAle 5 loga isakA prayoga karate haiM / yaha bArambAra durgatiyoM meM le jAne vAlA hai| janma maraNa kI vRddhi karane vAlA hai| yaha ciraparicita hai-anAdi kAla se jIva isake abhyAsI haiN| nirantara sAtha rahane vAlA hai aura bar3I kaThinAI se isakA anta hotA hai athavA isakA pariNAma atIva aniSTa hotA hai| 44. Jambu! Untrue talk or false speech is the second entrance for the inflow (Aasrav Dvar) of Karma. It is devoid of the characteristic of respect. It is mean. It is spoken by mischievous persons who have no stable approach. It creates fear trouble, dishonour and increases enmity among people. It produces distaste for self-restraint, liking for worldly zru. 1, dvitIya adhyayana : mRSAvAda Azrava (75) Sh. 1, Second Chapter: Falsehood Aasrava aphra 2 95 95 95 5 5 55 5 5955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 559 555 @ Wan

Page #122
phaphaphaphaphaphaphapha ****t**********tmimimimimimimimimimimimimimimimimimimitimi Wan Wan 5 objects, attachment, hatred and mental disturbance. It is devoid of pha 5 meritorious result. It is full of deceit and non-trust worthy words. Mean people adopt it. It is inhuman, dis-compassionate and condemned. It 5 destroys mutual affection and trust. It is disliked by the noble and cultured people. It causes pain to those for whom it is used. It is full of extremely worst thought activity. In other words only such people use such words who are in heinous thought activity. It causes birth again and again in demerit state of existence. It increases the circle of life, death and re-birth in the mundane world. Jiva has been experiencing it since beginningless period. It has been accompanying the living being continuously. So it can be finished only with great effort. Its result is extremely deplorable. vivecana : asatya vacanoM kA prayoga aise manuSya hI karate haiM jinameM guNoM kI garimA nahIM hotI, jo kSudra, hIna, tuccha yA lucce hote haiN| jo apane vacanoM kA svayaM hI mUlya nahIM jAnate, utAvala meM soce binA caMcalatApUrvaka jo 5 vacana bole jAte haiM, ve sva-para ke lie bhayaMkara siddha hote haiN| unake phalasvarUpa aneka prakAra ke duHkha bhogane par3ate haiN| sAdhujana-satpuruSa suvicArita satya tathya kA hI prayoga karate haiM aura vaha bhI aisA ki jisase kisI ko pIr3A na ho, kyoMki pIr3Ajanaka vacana tathya hokara bhI satya nahIM khlaataa| asatyabhASI ko saMsAra meM nindA aura tiraskAra kA pAtra bananA par3atA hai| asatyabhASaNa karake jinheM dhokhA diyA jAtA athavA hAni pahu~cAI jAtI hai, unake sAtha vaira ba~dha jAtA hai aura kabhI-kabhI usa vaira kI paramparA anekAneka bhavoM taka calatI rahatI hai| asatyabhASI ke antara meM yadi svalpa bhI ujjvalatA kA aMza hotA hai to usake mana meM bhI saMkleza bolane para pazcAttApa utpanna hotA hai| jise ThagA jAtA hai usake mana meM to saMkleza hotA hI hai| asatyabhASI ko apanI prAmANikatA prakaTa karane ke lie aneka prakAra ke jAla racane par3ate haiM, dhUrttatA, kapaTa kA Azraya lenA par3atA hai| asatya durgati meM le jAtA hai aura saMsAra paribhramaNa kI vRddhi karane vAlA hai| Wan asatyabhASI apane asatya ko chipAne ke lie kitanA hI prayatna kyoM na kare, anta meM prakaTa ho jAtA hai| jaba prakaTa ho jAtA hai to asatyabhASI kI saccI bAta para bhI koI vizvAsa nahIM krtaa| usakI vizvasanIyatA khatma ho jAtI hai| 'parapIDAkAragaM' kahakara zAstrakAra ne batAyA hai| asatya eka prakAra kI hiMsA kA hI rUpa hai| Wan Elaboration-Only such people use false speech who command no who are mean, and uncivilised; who do not understand the worth 5 of their words, and who prove to be dreadful for themselves and others. a result of it, they suffer adversely. The noble cultured people use only true mode of speech. They use such words, which do not hurt Wan As Shri Prashna Vyakaran Sutra trust; zrI praznavyAkaraNa sUtra phaphaphapha (76) 5 Wan Wan 5 5 Wan Wan

Page #123
355555555555555555555555555555555 anyone because the words, which cause pain to others, are not considered true even if they relate factual position. A person who utters false words becomes subject of non-praise and disrespect. He develops enmity with those whom he has deceived by making false statement. Sometimes this inimical relationship continues for many lives. In case a false person has even the slightest element of respect for truth in him, on making a false statement he repents in his mind. The person who is cheated mentally feels disturbed. A false person has to adopt many types of conjunctives in order to prove that he is trustworthy. He has to take shelter of deceit and nonstraight forwardness. As a result of falsehood one takes re-birth in demerit state of existence. His wandering in the cycle of birth and death in the mundane world increases. Howsoever hard a false speaking person may try to conceal falsehood, it ultimately reveals. After the truth appears, one shall no longer believe even the true statement of that person. He loses his trustworthiness. By using the word 'Parpeedakaragam' the author has pointed out that falsehood is a type of violence. mRSAvAda ke nAmAntara SYNONYMS OF FALSEHOOD 45. tassa ya NAmANi goNNANi hoti tIsaM / taM jahA 1. aliyaM, 2. salaM, 3. aNajjaM, 4. mAyAmoso, 5. asaMtagaM, 6. kUDakavaDamavatthugaM ca, 7. NiratthayamavatthayaM ca, 8. viddesagarahaNijjaM, 9. aNujjugaM, 10 kakkaNA ya, 11. vaMcaNA ya, 12. micchApacchAkaDaM ca, 13. sAI u, 14. ucchaNNaM, 11. ukkUlaM ca, 16. aTa, 17. abbhakkhANaM ca, 18. kivisaM, 19. valayaM, 20. gahaNaM ca, 21. mammaNaM ca, 22. NUmaM, 23. NiyayI, 24. apaccao, 25. asamao. 26. asaccasaMdhattaNaM, 27. vivakkho, 28. avahIyaM, 29. uvahiasuddhaM, 30. avlovotti| avi ya tassa eyANi evamAiyANi NAmadhejjANi hoti tIsaM, sAvajassa aliyassa vaijogassa annegaaii| 45. usa asatya ke guNaniSpanna arthAt sArthaka tIsa nAma haiN| ve isa prakAra haiM(1) alIka-jhUTha, mithyaavcn| (2) zaTa-dhUrta, mAyAvI janoM dvArA aacrit| (3) anArya (anyAyya)-anArya puruSoM kA vacana hone se anArya hai athavA anyAyayukta hai| zru.1, dvitIya adhyayana : mRSAvAda Azrava (77) Sh.1, Second Chapter : Falsehood Aasrava 555555555555555555555555555555

Page #124
phra phra hhhhhh (4) mAyA - mRSA - mAyA rUpa kaSAya se yukta aura mRSA jhUTha hone se ise mAyA - mRSA kahA jAtA hai| (5) asatka - asat padArtha ko kahane vAlA / (6) kUTa - kapaTa - avastuka - dUsaroM ko Thagane se kUTa, bhASA kA viparyAsa hone se kapaTa, tathyavastuzUnya hone se avastuka hai / (7) nirarthaka - apArthaka - prayojanahIna hone ke kAraNa niSprayojana aura satyahIna hone se apArthaka hai| (8) vidveSagarhaNIya - vidveSa aura nindA kA kAraNa / (9) anRjuka - kuTilatA- - saralatA kA abhAva, vakratA se yukta / (10) kalkanA - mAyAcAramaya / (11) vaMcanA - dUsaroM ko Thagane kA kAraNa / (12) mithyApazcAtkRta - nyAyI puruSa jhUThA samajha kara pIche kara dete haiM, ataH mithyApazcAtkRta hai| (13) sAti - avizvAsa kA kAraNa / (14) ucchanna - apane doSoM aura dUsare ke guNoM ko Dhakane vAlA hai| ise 'apacchanna' bhI kahate haiN| (15) utkUla - sanmArga kI maryAdA lA~ghane vAlA athavA nyAya rUpI nadI ke taTa se girAne vAlA hai| (16) Artta - pApa se pIr3ita janoM kA vacana / (17) abhyAkhyAna - dUsaroM para mithyA doSAropaNa karane vAlA hai| (18) kilviSa - pApa yA pApakA janaka hai| (19) valaya - golamola - Ter3hA-mer3hA, cakkaradAra vacana / (20) gahana - jise samajhanA kaThina ho, jisa vacana se asaliyata kA patA na cle| (21) manmana - spaSTa na hone ke kAraNa, aspaSTa vacana / (22) nUma - sacAI ko Dhakane vAlA / (23) nikRti - kiye hue mAyAcAra ko chipAne vAlA vacana / (24) apratyaya - avizvAsa utpanna karane vAlA hone se apratyaya / (25) asamaya - samyak AcAra se rahita athavA ziSTa janoM dvArA asaMmata hai| (26) asatyasaMdhatA - jhUThI pratijJAoM kasamoM kA kAraNa hai| (27) vipakSa - satya aura dharma kA virodhI / (28) apadhIka - nindita yA tuccha kSudra buddhi se utpnn| (29) upadhi - azuddha - mAyAcAra se azuddha / (30) avalopa - vastu ke vAstavika svarUpa kA lopa karane vAlA hai| zrI praznavyAkaraNa sUtra (78) Shri Prashna Vyakaran Sutra uphaphaphapha 25955 55 5 5 5 55 5 5 5 5 5 5 5 55 5 55 55 555 55555552 phra

Page #125
451 455 456 457 455 456 457 455 456 457 455 456 457 451 451 455 456 4 57 451 41 41 41 41 41 41.5 45 455 4 56 457 455 456 45 45. Falsehood has thirty synonyms based on its real characteristics. They are as mentioned below(1) Aleek--Untrue, untrue words. (2) Shath-Conduct of cunning and crooked persons. (3) Anarya-Speech used by uncivilised people; speech full of injustice. (4) Maya-mrisha--Crooked speech under influence of passion and besemeared with falsehood. Asatk-One which defines a substance that actually does not exist at all. (6) Koot-kapat-avastuck-Averse (koot), as it is spoken to deceive others; it is indistinct (kapal) as it has different interpretations; it is not real (avastuck). (7) Nirarthak-aparthak-It is without any purpose (nirarthak); it is not true so it is aparthak. (8) Vidvesh-garhaniya-As it is the cause of hatred and ill talk. (9) Anrijuk-As it is crooked. (10) Kalkana-As it is saturated with deceit. (11) Vanchana-As it is used to cheat others. (12) Mithya-pashchatakrit--Since the right persons ignore it considering it as false. (13) Saati-Since it leads to mistrust. (14) Uchhann-Since it sidetracks one's faults and good qualities of others. (15) Utkool-Since it oversteps the sanctions of the true path. (16) Artt-Since it is the language of those who are suffering from fruits of their sins. (17) Abhyakhyan-Since it levels false allegations against others. (18) Kilvish-Since it is a sin or generates sins. (19) Valaya-Since it is a talk leading to more than one different interpretation. (20) Gahan-Since it is difficult to be understood. Reality cannot be known with such words. zru.1, dvitIya adhyayana : mRSAvAda Azrava ( 79 ) Sh.1, Second Chapter: Falsehood Aasrava i5 456 457 455 456 455 456 45155 456 457 455 456 457 455 456 457 455 455 456 4 5 455 456 457 455 456 457 4554

Page #126
phaphaphaphapha (21) Manman- Since it is indistinct, vague. (22) Noom--Since it betrays truth. (23) Nikriti - Since it conceals deceitful conduct. (24) Apartyaya - Since it generates mistrust. (25) Asamaya -- Since it is devoid of right conduct. Civilised people do not support it. (26) Asatya-Sandhata-Since it is the cause of false oaths. F F (27) Vipaksh -- Since it is opponent of truth and dharma. (28) Apadhik-Since it is the creation of persons having mean and pervert intellect. (29) Upadhi-Ashudh-It is impure because of deceitful nature. (30) Avalope-- It conceals the real nature of a thing. mRSAvAdI THE FALSE 46. 5 taM ca puNa vayaMti keI aliyaM pAvA asaMjayA avirayA kavaDa - kuDila - kaDuya - caDulabhAvA kuddhA luddhA bhayA ya hassaTThiyA ya sakkhI corA cArabhaDA khaMDarakkhA jiyajayakarA ya gahiyagahaNA kakka - kurugakAragA, kuliMgI, uvahiyA vANiyagA ya kUDatula- kUDamANI kUDakAhAvaNovajIviyA paDagArakA kalAyA, 5 kAruijjA vaMcaNaparA cAriyacADuyAra - jagaraguttiya - paricAragA duTThavAisUyaga- aNabala - bhaNiyA ya puvvakAliyavayaNadacchA sAhasiyA lahussagA asaccA gAraviyA asaccaTThAvaNAhicittA uccacchaMdA aNiggahA 5 aNiyattA chaMdeNamukkavAyA bhavaMti aliyAhiM je avirayA / 5 F 46. yaha asatya kitaneka pApI rAta-dina pApakarma karane vAle saMyamahIna, sarvavirati aura 5 dezavirati se rahita, kapaTa ke kAraNa kuTila, kaTu svabhAva vAle aura caMcala citta vAle, krodha se F F abhibhUta, lobha ke vazIbhUta, aneka prakAra ke bhayoM se trasta svayaM bhayabhIta aura anya ko bhaya utpanna karane vAle, ha~sI-1 -majAka karane vAle, jhUThI gavAhI dene vAle, cora, guptacara- jAsUsa, khaNDarakSa - rAjakara 5 yA cuMgI vasUla karane vAle, juA meM hAre hue - juArI, giravI mAla ko hajama karane vAle, kapaTa se F F kisI bAta ko bar3hA-car3hA kara kahane vAle, mithyA mata vAle veSadhArI, chala karane vAle, vaNika, khoTA nApane - tolane vAle, nakalI sikkoM se AjIvikA calAne vAle, julAhe, sunAra - kArIgara, dUsaroM ko Thagane vAle, dalAla, cATukAra- khuzAmadI, nagararakSaka maithuna - sevI - striyoM ko bahakAne vAle, khoTA pakSa lene vAle, cugalakhora, sAhUkAra ke RNa sambandhI takAje se dabe hue, karjadAra, kisI ke bolane se pUrva hI usake abhiprAya ko tAr3a lene vAle, sAhasika - soca-vicAra kiye binA hI pravRtti karane vAle, 5 nissattvahIna - adhama, hIna, satpuruSoM kA ahita karane vAle duSTa jana, ahaMkArI, asatya kI sthApanA meM F F citta ko lagAye rakhane vAle, apane ko utkRSTa batAne vAle, niraMkuza, niyamahIna aura binA vicAre manamAnA asaMbaddha bolane vAle loga, jo asatya se virata nahIM haiM, ve (asatya) bolate haiN| 5 5 zrI praznavyAkaraNa sUtra 5 (80) L Shri Prashna Vyakaran Sutra 5

Page #127
Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 46. Falsehood is in the nature of several sinners who are devoid of self-restraint. They have adopted neither ascetic discipline nor vows of a householder. They are crooked because of deceitful nature. They are harsh by nature and have a wavering mind. They remain engrossed in anger and greed. They are under influence of many types of fear and create fear in others also. They are clowns. They depose falsely as a witness. They are thieves, spies, collectors of octroi duty and taxes. They are gamblers who have incurred losses. They are dishonest as they misappropriate property pledged by others. They in a deceitful manner, make mountain of a molehill. They wear the dress of a true saint but have wrong faith. They are cheaters. They measure and weigh things in an untrue manner. They earn their livelihood by passing counterfeit coins. They are weavers or goldsmiths, who deceive others. They are brokers. They falsely praise others. They are guardians of the town engaged in sex by misleading the women. They support the wrong side. They backbite. They are under debt. They understand the purport of others attitude before he speaks. They act without properly considering its likely consequences. They are mean. They do injustice to the lovers of true. They are haughty. They keep engaged in establishing falsehood. They show themselves as most worthy persons. They are without any control of elders. They do not follow any code. They talk incoherently and without prior consideration. They are not liberated from the clutches of falsehood. Such people embrace falsehood. mRSAvAdI-nAstikavAdI kA mata PHILOSOPHY OF SPEAKERS OF FALSEHOOD 47. avare NatthigavAiNo vAmaloyavAI bhaNaMti-suNNaM ti, Natthi jIvo, Na jAi iha pare vA loe, Naya kiMcivi phusai puNNapAvaM, Natthi phalaM sukayadukkayANaM, paMcamahAbhUiyaM sarIraM bhAsaMti, he vaayjogjuttN| __paMca ya khaMdhe bhaNaMti kei, maNaM ya maNajIviyA vadaMti, vAujIvotti evamAhaMsu, sarIraM sAiyaM saNidhaNaM, iha bhave egabhave tassa vippaNAsammi savvaNAsotti, evaM jaMpati musaavaaii| ___ tamhA dANa-vaya-posahANaM tava-saMjama-baMbhacera-kallANamAiyANaM Natthi phalaM, Na vi ya pANavahe aliyavayaNaM Na ceva corikkakaraNaM paradArasevaNaM vA sapariggaha-pAvakammakaraNaM vi Natthi kiMci Na Neraiya-tiriya-maNuyANa joNI, Na devalogo vA atthi, Na ya atthi siddhigamaNaM, ammApiyaro Natthi, Na vi atthi purisakAro, paccakkhANamavi Natthi, Na vi atthi kAlamaccU ya, arihaMtA cakkavaTTI baladevA vAsudevA Natthi, Nevatthi kei risao dhammAdhammaphalaM ca Navi asthi kiMci bahuyaM ca thovagaM vA, tamhA evaM vijANiUNa jahA subahu iMdiyANukUlesu sabavisaesu vaTTaha, Natthi kAi kiriyA vA akiriyA vA evaM bhaNaMti NatthigavA-ThaNo vaamloyvaaii| zru.1, dvitIya adhyayana : mRSAvAda Azraya (81) Sh.1, Second Chapter : Falsehood Aasrava ,

Page #128
Wan ))))) )))) ) ))) )))))))))) 47. dUsare, nAstikavAdI, jo loka meM vidyamAna vastuoM ko bhI avAstavika athavA viparIta rUpa meM kahane ke kAraNa-'vAmalokavAdI' kahalAte haiN| unakA kathana isa prakAra hai-"yaha jagat zUnya (sarvathA asat) hai, kyoMki jIva kA astitva nahIM hai| vaha manuSyabhava meM yA devAdi-parabhava meM nahIM jaataa| vaha puNya-pApa kA kiMcit bhI sparza nahIM krtaa| sukRta-puNya yA duSkRta-pApa kA (sukha-duHkha rUpa) phala bhI nahIM hai| yaha zarIra pA~ca bhUtoM (pRthvI, jala, agni, vAyu aura AkAza) se banA huA hai| vAyu ke nimitta se vaha saba kriyAe~ karatA hai| kucha loga kahate haiM-zvAsocchvAsa kI havA hI jIva hai| kucha (bauddha) logoM kA kathana hai ki yaha AtmA pA~ca skandha rUpa haiN| koI mana ko hI jIva (AtmA) mAnate haiN| koI vAyu ko hI jIva ke rUpa meM svIkAra karate haiN| kinhIM-kinhIM kA mantavya hai ki zarIra sAdi aura sAnta hai-zarIra kA utpAda aura vinAza ho jAtA hai| yaha bhava hI eka mAtra bhava hai| isa bhava kA samUla nAza hone para sarvanAza ho jAtA hai| arthAt AtmA jaisI koI vastu zeSa nahIM rhtii| isa prakAra maSAvAdI loga kahate haiN| dAna denA. vratoM kA AcaraNa karanA. pauSadha kI ArAdhanA karanA. tapasyA karanA, saMyama kA AcaraNa karanA, brahmacarya kA pAlana karanA Adi kalyANakArI anuSThAnoM kA (kucha bhI) phala nahIM hotaa| prANavadha aura asatyabhASaNa bhI azubha phaladAyaka nahIM haiM; corI aura parastrI sevana bhI koI pApa nahIM haiN| parigraha aura anya pApakarma bhI niSphala haiM arthAta unakA bhI koI azubha phala nahIM hotaa| nArakoM, tiryaMcoM aura manuSyoM kI yoniyA~ nahIM haiN| devaloka bhI nahIM hai| mokSa-gamana yA mukti bhI nahIM haiN| mAtA-pitA bhI nahIM haiN| puruSArtha bhI koI cIja nahIM haiM arthAt puruSArtha kArya kI siddhi meM kAraNa nahIM hai| pratyAkhyAna tyAga bhI nahIM hai| bhUtakAla, vartamAnakAla aura bhaviSyakAla nahIM haiM aura na mRtyu hai| arihanta, cakravartI, baladeva aura vAsudeva bhI koI nahIM hote| na koI RSi hai, na koI muni hai| dharma aura adharma kA thor3A yA bahuta-kiMcit bhI phala nahIM hotaa| isalie aisA jAnakara indriyoM ke anukUla (rucikara) sabhI viSayoM meM pravRtti karo-kisI prakAra ke bhoga-vilAsa se paraheja mata kro| na koI zubha kriyA hai aura na koI azubha kriyA hai| isa prakAra loka ke vAstavika svarUpa se anabhijJa viparIta mAnyatA vAle nAstika vicAradhArA kA anusaraNa karate hue isa prakAra kA mithyA kathana karate haiN| 47. The second category is Nastikavadi. The people who pronounce imaginary even these substances, which are actually existing in the world, or describe them in an opposite manner are called vaamalokavadi. Their philosophy is that this world was always unreal because Jiva has no existence. The soul does not transmigrate to human state or celestial state of existence. It does not commit any merit or demerit. There is no cosequence of good deeds or bad deeds. This body is made of five elements-earth, water, fire, air and space. It does various activities because of the air. Some people say the air we breath is Jiva. Some people (the Buddhists) say that the soul is a formation of five skandhas. Some believe that only mind is Jiva. Some accept air as Jiva. Some believe that the body has a beginning and an end. The body takes zrI praznavyAkaraNa sUtra (82) Shri Prashna Vyakaran Sutra maU555555555555555555555555555555555

Page #129
nAstikavAda svarga nahIM hai sUrya pRthvI jala pAcana kriyA dea haDDI narka nahIM hai AkAza vAyu se jIva nahIM hai roma chidra sone ke bhAga se nirmita svarga SH zvAsocchvAsa paMca mahAbhUta se nirmita mAnava zarIra -asadbhAvavAda aNDe ke UparI cA~dI ke bhAga bhAga se nirmita svarga se nirmita pRthvI aNDe ke madhya bhAga se nirmita AkAza evaM AThoM dizAe~ aNDe ke garbha se utpanna sUrya cA~dI svarNa dhamaniyoM se nirmita nadiyA~ veSThana se nirmita pahAr3a aNDe ke nIce ke bhAga se nirmita pathvI pIle veSThana se nirmita megha aura tuSAra 47 Jain Education international ,

Page #130
655555555555555556 555555555 Wan citra paricaya 4 mRSAvAda kA svarUpa (1) mRSAvAda kA svarUpa batAte hue zAstrakAra ne sarvaprathama nAstikavAda kA varNana kiyA hai| Illustration No. 4 nAstikavAda - nAstika matAvalambI jIva (AtmA) ko nahIM maante| unakI mAnyatA hai ki AtmA jaisI koI bhI sattA isa jagat meM nahIM hai| yaha zarIra pRthvI, pAnI, agni, vAyu aura AkAza - ina pA~ca paMcabhUtoM se milakara banA hai| pRthvI se haDDI, jala se rakta, tejas (agni) se pAcana tantra, vAyu se zvAsocchvAsa aura AkAza se roma chidroM kA nirmANa huA hai| ve nAstikavAdI svarga, naraka, jIvAtmA ke astitva ko bhI svIkAra nahIM karate haiN| asadbhAvavAda - ina matAvalambiyoM kA yaha mAnanA hai ki sarvaprathama brahmA ne jala kA nirmANa kiyA aura usameM bIja DAlA, bIja sUrya ke sadRzya svarNamaya aNDA banA / phira svayaM hI saMkalpa rUpa dhyAna se aNDe ke do Tukar3e kiye| una do Tukar3oM meM se Upara ke Tukar3e se svarga aura nIce ke Tukar3e se pRthvI banAI / aNDe ke madhya bhAga se AkAza, AThoM dizAe~ aura samudra kA nirmANa kiyA / - sUtra 47, pR. 81 kucha prAcIna zAstroM meM asadbhAvavAda kI vyAkhyA isa prakAra dI gaI hai - sarvaprathama isa asat jagat meM aMkurita bIja rUpI sthUla AkAra kI racanA huii| vaha bIja Age calakara aNDA banA / aNDe ke do Tukar3e huye| eka Tukar3A (kapAla) cA~dI kA aura eka Tukar3A (kapAla) svarNamaya bnaa| cA~dI ke Tukar3e se pRthvI banI, svarNa ke Tukar3e se svarga bnaa| garbha ke veSTana se parvata bane, thor3e patale veSTana se megha aura tuSAra bane, atyanta patale veSTana se nadiyoM kA nirmANa huaa| aNDe ke andara se jo garbha rUpa utpanna huA, vaha sUrya bnaa| FALACIOUS DOCTRINES EXPLAINED (1) Explaining falsity or wrong faith, the author has described many doctrines. First of them is Nastikavad. - sUtra 48, pR. 90 Nastikavad The followers of this school do not believe in soul (jiva). They believe that anything like soul does not exist in this world. This body is made up of five elements earth, water, fire, air and space. Bones are made from earth element, blood from water, breathing from air, digestive system from fire and body pores from space. Like that of soul, the Nastikavadis do not accept the existence of any heaven and hell. - Sutra-47, page 81 Asadbhavavad - The followers of this doctrine believe that Brahma first of all created water and put a seed in it. That seed turned into a golden egg like the sun. Brahma then did penance within that egg for one year. He broke the egg into two parts with the power of his meditation. He turned the upper part into heaven and made the earth from the lower part. Sky, eight cardinal directions and the oceans, the eternal place of water, were created from the middle part of the egg. Some ancient texts define Asadbhavavad as In this universe first of all a gigantic sprouted seed was created. This seed turned into an egg and then it split into two pieces, one of silver and the other of gold. The silver piece turned into the earth and the golden one into heaven. The thicker yoke matter turned into mountains and thinner into clouds and snow. Even more thin matter turned into rivers. The fetus born out of the egg became the sun. $ 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 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 0 -Sutra-48, page 90 (r)55555555555555555555556 Wan

Page #131
755 55955 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 55 555 5959 birth and also comes to an end. The present life is the only life-span. With the end of this life-span there is the total extinction of that Jiva. In other words nothing like soul exists thereafter. The people who are Mrishavadi (the pronouncers of falsehood) speak in this manner. They say that giving in charity, adopting vows, observing paushadh fast, following ascetic discipline, observing celibacy and the like which are normally considered as practices of public welfare, do not lead to any result. Even violence, killing and speaking false does not produce any bad result. There are no states of hellish beings, human beings and animal life; there is no abode of celestial beings. There is nothing like liberation or salvation. There is no mother or father. There is nothing like human effort. In other words human effort is not the cause of any success. There is no reality in taking vow of discarding any thing or activity (pratyakhyan). There is nothing that can be termed as past, present or future. There is nothing like death. There never occur omniscient (Arihant ), Chakravarti, Baladev or Vasudev. No one is a rishi or a muni. There is no fruit big or small of any religious activity or of irreligious activity; so keeping these facts in mind, one should behave as one's sense organs desire. Never discard any opportunity of enjoyment. No activity is good or bad. Thus these people are ignorant about the real nature of the universe. They have a wrong belief. They follow untrue path (nastik) and they make false pronouncement. vivecana : prastuta pATha meM nAstikavAdiyoM kI mAnyatAoM kA digdarzana karAyA gayA hai| isase pUrva ke sUtra meM vividha prakAra ke laukika janoM kA, jo vyaktigata svArtha ke lie, AjIvikA, vyApAra-dhaMdhA, parivAra - pAlana Adi ke lie asatya bhASaNa karate haiM, unakA kathana kiyA gayA thaa| eka vyakti kisI kAraNa svArtha Adi se jaba asatya bhASaNa karatA hai taba vaha pradhAnataH apanA hI ahita karatA hai / kintu jaba koI dArzanika asatya pakSa kI sthApanA karatA hai, asatya ko siddhAnta rUpa meM sthApita karatA hai| taba vaha asatya virATa rUpa dhAraNa kara letA hai| vaha mRSAvAda dIrghakAla paryanta pracalita rahatA hai aura usase agaNita loga bhrAnta hokara durAcaraNa kI ora pravRtta hote haiN| isa prakAra kI prarUpaNA karane vAlA na jAne kitane logoM ko, kitane kAla taka mithyA dhAraNAoM kA zikAra banAtA rahatA hai| aisI dhAraNAe~ vyakti ke apane jIvana ko to kaluSita karatI hI haiM aura sAtha hI sAmAjika jIvana ko bhI niraMkuza, svecchAcArI banA detI haiN| ataeva vaiyaktika asatya kI apekSA dArzanika asatya hajAroM-lAkhoM guNA anarthakArI hai| zUnyavAdI - bauddha darzana kI aneka zAkhAoM meM eka 'zUnyavAdI' zAkhA yA sampradAya hai / isake matAnusAra kisI bhI vastu kI sattA nahIM hai| jaise svapna meM anekoM dRzya dRSTigocara hote haiM kintu jAgRta hone para yA vAstava meM unakI kahIM bhI sattA nahIM hotii| isI prakAra prANI bhrama ke vazIbhUta hokara nAnA padArthoM kA astitva samajhatA hai, kintu bhramabhaMga hone para vaha sabhI kucha zUnya mAnatA hai| zru. 1, dvitIya adhyayana : mRSAvAda Azrava phra (83) Sh. 1, Second Chapter: Falsehood Aasrava

Page #132
phra Y Wan Wan TIkAkAra ne zUnyavAda kA khaNDana karate hue kahA hai ki yadi samagra vizva zUnya rUpa hai to zUnyavAdI svayaM 5 phra bhI zUnya hai yA nahIM ? zUnyavAdI yadi zUnya hai to isakA spaSTa artha yaha huA ki zUnyavAdI koI hai hI nhiiN| isI prakAra usake dvArA prarUpita zUnyavAda yadi sat hai to zUnyavAda samApta ho gayA aura zUnyavAda asat hai to bhI usakI samApti hI samajhanI caahie| isa prakAra zUnyavAda yukti se viparIta to hai hI, pratyakSa anubhava se bhI viparIta hai| phra pha 5 nAstikavAda - zUnyavAda ke pazcAt anAtmavAdI nAstikoM ke mata kA ullekha kiyA gayA hai| anAtmavAdiyoM pha kI mAnyatA hai ki jIva arthAt AtmA kI svatantra koI sattA nahIM hai| jo 'kucha bhI hai vaha pA~ca bhUta hI haiN| pRthvI, jala, tejas (agni), vAyu aura AkAza, ye pA~ca bhUta haiN| inake saMyoga se zarIra kA nirmANa hotA hai| inhIM se 4 caitanya kI utpatti ho jAtI hai| caitanya zarIrAkAra pariNata bhUtoM se utpanna hokara unhIM ke sAtha naSTa ho jAtA hai| jaise jala kA bulabulA jala se utpanna hokara jala hI vilIna ho jAtA hai, usakA pRthak astitva nahIM hai, usI 5 prakAra caitanya kA bhI paMca bhUtoM se alaga astitva nahIM hai| jaba AtmA kI hI pRthak sattA nahIM hai to paraloka ke hone kI bAta hI nirAdhAra hai| ataeva na jIva marakara phira janma letA hai, na puNya aura pApa kA astitva hai| sukRta aura duSkRta kA koI phala kisI ko nahIM bhoganA 5 pdd'taa| nAstikavAdiyoM kI ukta mAnyatA ko asatya ThaharAte hue TIkAkAra kahate haiM nAstikoM kI yaha mAnyatA pratyakSa anubhava se bhI apramANika hai| anumAna aura Agama pramANoM se bhI vaha asatya siddha hotI hai| yaha nirvivAda hai ki kAraNa meM jo guNa vidyamAna hote haiM, vahI guNa kArya meM Ate haiN| aisA kadApi nahIM hotA 5 ki jo guNa kAraNa meM nahIM haiM, ve akasmAt kArya meM utpanna ho jAyeM / miSThAnna taiyAra karane ke lie gur3a, zakkara Adi miSTa padArthoM kA prayoga kiyA jAtA haiN| gur3a-zakkara ke badale rAkha yA dhUla se miThAI nahIM bntii| isa siddhAnta ke AdhAra para pA~ca bhUtoM se caitanya kI utpatti kI mAnyatA para vicAra kiyA jAye to yaha mAnyatA kapola-kalpita hI siddha hotI hai| nAstikoM se pUchanA cAhie ki jina pA~ca bhUtoM se caitanya kI utpatti kahI jAtI hai, unameM pahale se caitanyazakti vidyamAna hai athavA nahIM? yadi vidyamAna nahIM hai to unase caitanyazakti 5 utpanna nahIM ho sktii| kyoMki jo guNa, vastu meM nahIM hotA vaha usake phala meM bhI nahIM ho sktaa| yadi bIja meM pha aMkurita hone kI kSamatA nahIM hai, to usase koI bhI phasala utpanna nahIM ho sktii| phra anAtmavAdI kahate haiM- AtmA kA svatantra astitva siddha karane ke lie koI pramANa nahIM hai| indriyoM se Wan 5 usakA parijJAna nahIM hotA / ataeva mana se bhI vaha nahIM jAnA jA sakatA, kyoMki indriyoM dvArA jAne hue padArtha 5 ko hI mana jAna sakatA hai| atIndriya pratyakSa jaisI koI vastu hai hI nhiiN| isa prakAra kisI bhI rUpa meM AtmA kA 5 pratyakSa na hone se vaha anumAna ke dvArA bhI nahIM jAnA jA sakatA / Agama paraspara virodhI prarUpaNA karate haiM, AtmA ke astitva ko kaise pramANita kara sakate haiM ? TIkAkAra kA pratyuttara hai - anAtmavAdiyoM kA yaha kathana tarka aura anubhava se asaMgata hai| sarvaprathama to 'maiM hU~, maiM sukhI hU~, maiM duHkhI hU~' isa prakAra jo anubhUti hotI hai, usI se AtmA kI siddhi ho jAtI hai / ghaTa, paTa Adi cetanAhIna padArthoM ko aisI pratIti nahIM hotii| ataeva 'maiM' kI anubhUti se usakA koI viSaya siddha hotA pha hai aura jo 'maiM' zabda kA viSaya (vAcya) hai, vahI AtmA kahalAtA hai| zrI praznavyAkaraNa sUtra (84) bt Shri Prashna Vyakaran Sutra OS5 5 5 5 55 5 5 5 5 5 5 5 55 5 55 5555 55555555952

Page #133
ma) )))) )))))))))) )))))) ))) )))) anumAna aura Agama pramANa se bhI AtmA kA astitava siddha hotA hai| eka hI mAtA-pitA ke eka samAna vAtAvaraNa meM palane vAle do patroM meM aneka prakAra kI viSamatAe~ daSTigocara hotI haiM. vaha kisI adaSTa kAraNa se hI hotI hai| vaha adRSTa kAraNa pUrvajanmakRta zubhAzubha karma hI ho sakatA hai aura pUrvajanmakRta zubhAzubha karma kA phala AtmA kA pUrva janma meM astitva mAne binA nahIM siddha ho sktaa| AtmA kI siddhi ho jAne para paraloka-punarjanma, pApa-puNya, pApa-puNya kA phala, vividha yoniyoM meM janma lenA Adi bhI siddha ho jAtA hai| pUrvajanma kI smRti kI ghaTanAe~ Aja bhI anekAneka ghaTita hotI rahatI haiN| ye ghaTanAe~ AtmA ke svataMtra astitva ko abhrAnta rUpa se siddha karatI haiN| paMcaskandhavAda-bauddha darzana meM pA~ca skandha mAne gaye haiM(1) rUpa-pRthvI, jala Adi tathA inake rUpa, rasa aadi| (2) vedanA-sukha, duHkha Adi kA anubhv| (3) vijJAna-viziSTa jJAna arthAt rUpa, rasa, ghaTa, paTa Adi kA jnyaan| (4) saMjJA-pratIta hone vAle padArthoM kA abhidhaan-naam| (5) saMskAra-puNya-pApa Adi dhrmsmudaay| bauddha darzana ke anusAra samasta jagat ina pA~ca skandhoM kA hI prapaMca hai| inake atirikta AtmA kA pRthak rUpa se koI astitva nahIM hai| yaha pA~coM skandha kSaNika haiN| bauddhoM meM cAra paramparAe~ haiM-(1) vaibhASika, (2) sautrAntika, (3) yogAcAra aura, (4) maadhymik| vaibhASika sabhI padArthoM kA astitva svIkAra karate haiM, kintu sabhI ko kSaNika mAnate haiN| kSaNa-kSaNa meM AtmA kA vinAza hotA rahatA hai, parantu usakI santati-santAnaparamparA nirantara cAlU rahatI hai| usa santAnaparamparA kA sarvathA uccheda ho jAnA-banda ho jAnA hI mokSa hai| sautrAntika sampradAya ke anusAra jagat ke padArthoM kA pratyakSa jJAna nahIM hotaa| unheM anumAna dvArA hI jAnA jAtA hai| yogAcAra padArthoM ko asat mAnakara sirpha jJAna kI hI sattA svIkAra karate haiM aura vaha jJAna kSaNika hai| mAdhyamika sampradAya jJAna kI bhI sattA nahIM maantaa| vaha zUnyavAdI hai| vaha mAnatA hai na jJAna hai aura na jJeya hai| zUnyavAda ke anusAra vastu sat nahIM, asat bhI nahIM, sat-asat bhI nahIM aura sat-asat nahIM aisA bhI nhiiN| tattva ina cAroM koTiyoM se vinirmukta hai| vAyu-jIvavAda-kucha loga vAyu ko-prANavAyu ko hI jIva svIkAra karate haiN| unakA kathana hai ki jaba taka zvAsocchvAsa cAlU rahatA hai taba taka jIvana hai aura zvAsocchvAsa kA anta ho jAnA hI jIvana kA anta ho jAnA hai| usake pazcAt paraloka meM jAne vAlA koI jIva-AtmA zeSa nahIM rhtaa| kintu vicAraNIya hai ki vAyu jar3a hai aura jIva cetana hai| vAyu meM sparza Adi jar3a ke dharma spaSTa pratIta hote haiM, jabaki jIva sparza Adi se rahita hai| aisI sthiti meM vAyu ko hI jIva kaise mAnA jA sakatA hai ? AtmA kI sattA yA nitya sattA na mAnane ke phalasvarUpa isa prakAra kI AtmaghAtI va samAnaghAtI dhAraNAe~ panapatI haiM ki parabhava nahIM hai| zarIra kA vinAza hone para sarvanAza ho jAtA hai| ataeva dAna, vrata, pauSadha, tapa, zru.1, dvitIya adhyayana : mRSAvAda Azrava (85) Sh.1, Second Chapter: Falsehood Aasrava 95555555;))))))))))))) )) ) ) )))))

Page #134
F F 5 5 5 Jin F F F F F 5 Fi F Fi F F 55555555555555555555555555E 5 Elaboration-In the present lesson, the beliefs of the followers of Nastikavad (philosophy of non-existence) has been depicted. In the earlier aphorism, the conduct of those people who adopt falsehood for personal benefit, livelihood, trade and commerce, nourishment of their family and the like was narrated. F 5 sayaMma, brahmacarya Adi kA AcaraNa niSphala hai| inake karane kA kucha bhI zubha phala nahIM hotaa| sAtha hI hiMsA, 4 asatya, caurya, abrahmacarya, parigraha Adi kukRtyoM kA bhI koI duSphala nahIM hotaa| naraka hai, svarga hai, mokSa hai, ityAdi mAnyatAe~ kalpanAmAtra haiM / ataeva indriyoM ke viSayoM kA sevana karane meM 5 saMkoca mata karo - mauja karo, masta raho, dharma-adharma kA vicAra tyAga do / isa prakAra AtmA kA sanAtana astitva svIkAra na karane se jo vicAradhArA utpanna hotI hai, vaha kitanI bhayAvaha hai ! AtmA ko ghora patana kI ora le jAne vAlI to hai hI, sAmAjika sadAcAra, naitikatA, prAmANikatA 5 aura ziSTAcAra ke lie bhI cunautI hai ! yadi saMsAra ke sabhI manuSya isa nAstikavAda ko mAnya kara leM to saMsAra meM avyavasthA aura azAnti phaila jaayegii| sAmAjika maryAdAe~ dhvasta ho jAyeMgI / When a person speaks untrue due to any selfish motive and the like he primarily incurs his own loss in welfare. But when a philosopher establishes a wrong thought or supports a wrong philosophical diction, his falsehood takes a gigantic shape. That wrong philosophical thought remains prevalent for a very long period and, misled by it, many people engage themselves in bad conduct. Thus propounders of such a philosophical thought influence indefinite number of people for any indefinite period with their wrong notions. Such a false philosophy spoils y their life and also turns the social life uncontrollable and irresponsible in the set up. So philosophical falsehood is million times more dangerous as compared to personal falsehood. 5 F Shunyavadi-The Buddhist philosophy has many branches. One of them is Shunyavadi. According to it there is nothing in existence. Just as one sees many things in dream but when one wakes up he finds that actually there is nothing in existence, similarly human beings out of ignorance consider the existence of various substances; when that ignorance withers away, they start believing that all that was simply nothing (Shunya). 5 zrI praznavyAkaraNa sUtra EN EEN EEEEEEEN EN ER EN EEN EEN EEN EEN EEN E Disapproving Shunyavad, the commentator has said, 'In case the entire world is by nature nothing, the propounder of this philosophy is y also nothing himself. It would mean, in other words, that there is no such person. So the philosophy propounded by him is also non-existent. Then the philosophy of Shunyavad dies its own death. In case Y (86) 0555555555555555555555555555555555555 Shri Prashna Vyakaran Sutra

Page #135
555555555555555555555555555555 Shunyavad is unreal, than also it should be understood that it has ended. Thus Shunyavad does not stand the test of reason. It is against the practical experience also. Nastikavad-(Philosophy of disbelief in existence of soul) after describing Shunyavad, the philosophy of those who do not believe in existence of soul has been narrated. They believe that Jiva or soul has no independent existence. Whatever is there, it is five elements. Earth, water, fire, air and space are the said five elements with the mixture of these elements, the body is formed. Consciousness also is the product of these elements. Awakening generates from the five elements transformed in the form of physical body and is destroyed with the destruction of the body. Just as a bubble of water generates from water and ends in the water itself and has no independent existence, similarly consciousness (soul) has no existence independent from the five elements. When the soul has no independent existence, the theory of existence of the next world is reasonless. So, after death, Jiva does not take birth again and there is no existence of piety (punya) and sins (paap). There is no fruit of good and bad deeds and nobody has to bear any such fruit. Regarding this belief of disbelievers in the existence of soul (Nastikavadis), the commentator states as follows Even by practical experience, we see that this belief is irrational. Agams and logic also hold it untrue. It is accepted beyond doubt that the traits, which are formed in any work exist in its cause. It is never true that the qualities, which are not present in the cause, all of a sudden appear in the work resulting from that cause. To prepare sweets, sugar and the like are needed. Sweets cannot be prepared by using ash or dust instead of sugar. In case the belief of generation of soul from five elements is considered on the basis of this principle, it shall be quite evident, that the said theory does not hold good. We should ask Nastikavadis whether consciousness already exists or not in five elements that according to them generate soul (consciousness). In case the consciousness is not in them, they cannot produce consciousness because only those qualities, which are in the cause can be in the result. If the seed does not possess the capability of generating, it cannot produce any crop. zru. 1, dvitIya adhyayana mRSAvAda Azrava (87) Sh.1, Second Chapter: Falsehood Aasrava 555555555555555555555555555555

Page #136
4 5 4554545 5 7 457 455 456 457 4554 455 456 455 456 454 455 456 457 455 456 4 41557455 456 457 454 455 456 457 4545454545454545454545454545454545454545414 Disbelievers of soul (Anatmavadis) say that there is no proof to establish independent existence of soul. Sense organs do not provide its knowledge. So it cannot be known through the mind also since the mind can only think of those objects, which are known by senses. There is no such substance which is visible beyond the field for senses. Since soul is not directly visible in any form, it can be known through estimate. Scriptures are giving description, which contradict themselves. So how can the existence of soul be established. The commentator in reply states. This statement of non-believers of soul is against logic and practical experience. First of all the experience i "I am, I am happy, I am unhappy and the like itself proves the existence of soul. The substances like pot, cloth and others, which do not possess consciousness cannot have such a feeling. So the existence of soul is established with the very experience of I. The subject of 'l' is in fact the soul. Even logic and Agams prove the existence of soul. Two sons who belong to the same father and mother and who have been brought up in the same or similar environment are not identical. Disparities are noticed in them. There must be some latent cause for it. That cause can 41 only be the Karmas collected in earlier lives, merit Karma or demerit Karma. The existence of merit or demerit Karmas of earlier lives cannot be proved without accepting the existence of soul in earlier life. After proving the existence of soul, the life after death, rebirth, merit and demerit, consequences of merit and demerit Karmas, taking birth in different states of existence and the like also stands established. Even now many events reminding the memories of previous lives are seen. Such events establish beyond doubt independent existence of soul. Buddhism believes in five Skandhas (1) Appearance (Roop)-Earth, water and the like and their appearance, taste and the like. (2) Feeling (Vedana)-Experience of pleasure pain and the like. (3) Vijnan (Special Knowledge)-Knowledge of appearance, taste, pot, cloth and the like. (4) Name (Sanjna)--The name or caption of substances, which are experienced or felt. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 455 456 457 455 456 457 455 456 457 455 456 457 456 456 455 zrI praznavyAkaraNa sUtra (88) Shri Prashna Vyakaran Sutra 455 $54545454545 $ $ $ $146 $$ $$1$$ $$ $$1 41 41 455 456 455 456 457 454 455 456 457 45549

Page #137
%%%%%%%% %%%%% %%%% %% % %%% %% %%% %%%% % (5) Sanskar (Impressions)--Merit, demerit and other religious activities. According to Buddhist thought the entire world is based on these five Skandhas. There is no existence of soul beyond these Skandhas. These five Skandhas are momentary. There are four traditions among the Buddhists--(1) Vaibhavik, (2) Sautrantik, (3) Yogachar, and (4) Madhyamik. Vaibhavik believe in the existence of all the substances but according to them all of these are momentary. The soul is dying every moment but its tradition of generation continues uninterrupted. The total extinction or stoppage of that tradition is liberation (mokhsa). According to Sautrantik branch of Buddhism, the substaces in the world cannot be directly visible but they can be known through logical estimation (Anumaan). Yogachar believes that all the substances are unreal. Only knowledge is real and that knowledge is momentary. According to Madhyamik branch, there is no existence of even knowledge. It is Shunyavadi. It believes that there is neither knowledge nor substance to be known. According to Shunyavad, the substance is neither existent nor non-existent. It is not even existent and non-existent. It cannot also be said that it is not existent and nonexistent. It is beyond all these four interpretations. A detailed discussion of these disturbing beliefs is not being done here, as it needs exhaustive narration. In the scriptures, it has been proved that this view does not hold good. Vayu-Jivavad-Some people believe that the air, the breath is itself Jiva. According to them the life exists till one breathes. With the end of breathing process, the life also ends. Thereafter there is no soul that is to go to the next world for re-birth. But it is worth consideration that air is matter while Jiva is consciousness. Air has qualities like touch and the taste; which are qualities of matter, whereas, Jiva does not have these physical attributes like touch. In such a condition how can it be believed that air itself is Jiva. Such self-distinctive beliefs arise due to disbelief in the existence of soul or permanent existence of soul and that there is no life after death. They believe that with the destruction of the body, there is destruction of every thing. So charity, ascetic practice, paushadh-fast, vows, ascetic zru.1, dvitIya adhyayana : mRSAvAda Azrava (89) Sh.1, Second Chapter: Falsehood Aasrava

Page #138
Ting Ting Ting Ting Ting 55555 55555 ))))))))))))))))) restraint, celibacy and the like are all useless. They do not produce any good result. Simultaneously violence, falsehood, stealing, non-celibacy, attachments and the like which are considered bad also go in vain 45 without awarding any ill fruit of such a conduct. The belief in existence of hell, heavenly abode, liberation and the like is all a creation of imagination. So one should not hesitate in satisfying his senses. He should enjoy life. He should remain absorbed in physical 456 and sensual enjoyments. He should discard pondering over what is dharma and what is adharma. The thinking process that arises by not accepting the age-old existence of soul is extremely frightening. It causes downfall of the soul. \ It is a challenge to social conduct, morality, ethical behaviour and good conduct. In case all the human beings start believing this philosophy of 55 Nastikavad, there shall be disorder all around in the world. All the social restraints and code of conduct shall wither away. mRSAvAdI-asadabhAvavAdI kA mata BELIEF OF ASADBHAVAVADI 48. imaM vi bitiyaM kudaMsaNaM asambhAvavAiNo paNNaveMti mUDhA-saMbhUo aMDagAo logo| sayaMbhuNA sayaM ya nnimmio| evaM evaM aliyaM pyNpNti| 48. (vAmalokavAdI nAstikoM ke atirikta) koI-koI asadbhAvavAdI-mithyAvAdI mUr3ha jana / dUsarA kudarzana-mithyAmata isa prakAra kahate haiM yaha loka aNDe se udbhUta-prakaTa huA hai| isa loka kA nirmANa svayaM svayaMbhU ne kiyA hai| isa prakAra ve mithyA kathana karate haiN| 48. (In addition to Vamlokavadi nastiks there are non-believers in existence of soul). These are believers in wrong faith namely ___asadbhavavadi. They propound as follows This world has originated from an egg. Svayambhu himself has created this world. Thus they speak false doctrine. vivecana : sRSTi kI utpatti ke sambandha meM prAcInakAla se bhinna-bhinna dhAraNAe~, mAnyatAe~ calatI rahIM haiN| usameM se yahA~ do matoM kA ullekha kiyA gayA hai tathA yaha bhI spaSTa kara diyA gayA hai ki yaha vAda-kathana , vAstavika nahIM hai| ajJAnI jana isa prakAra kI prarUpaNA karate haiN| 9999999))) zrI praznavyAkaraNa sUtra (90) Shri Prashna Vyakaran Sutra 55555555555555555555555555555558

Page #139
puumimimimimimimimimimimipuu**tmillltmi**************ti kisI-kisI kI mAnyatA hai ki yaha samagra jagat aNDe se utpanna huA hai aura svayaMbhU ne isakA nirmANa kiyA hai| aMDasRSTi ke mukhya do prakAra haiM- eka prakAra chAndogyopaniSad (3 / 19) meM batalAyA gayA hai aura dUsarA prakAra manusmRti meM dikhalAyA gayA hai| chAndogyopaniSad ke anusAra sRSTi se pahale pralayakAla meM yaha jagat asat avyakta thA / phira vaha sat arthAt nAma rUpa kArya kI ora agrasara huaa| tatpazcAt yaha aMkurita bIja ke samAna kucha-kucha sthUla banA / Age calakara vaha jagat aNDe ke rUpa meM bana gyaa| eka varSa taka vaha aNDe ke rUpa meM banA rhaa| eka varSa bAda aNDA phuuttaa| aNDe ke kapAloM (Tukar3oM) meM se eka cA~dI kA aura dUsarA sone kA banA / jo Tukar3A cA~dIkA usase yaha pRthvI banI aura sone ke Tukar3e se Urdhvaloka-svarga banA / garbha kA jo jarAyu (veSTana ) thA usase parvata bane aura jo sUkSma veSTana thA vaha megha aura tuSAra rUpa meM pariNata gyaa| usakI dhamaniyA~ nadiyA~ bana giiN| jo mUtrAzaya kA jala thA vaha samudra bana gayA / aNDe ke andara se jo garbha rUpa meM utpanna huA vaha sUrya banA / 1 yaha svatantra aMDe se banI sRSTi hai| dUsare prakAra kI aMDasRSTi kA varNana manusmRti meM pAyA jAtA hai vaha bhI lagabhaga isI ke samAna haiM, jaise pahale yaha jagat andhakAra rUpa thaa| yaha tarka-vicAra se atIta aura pUrI taraha se prasupta-sA ajJeya thA / taba avyakta rahe hue bhagavAna svayaMbhU pA~ca mahAbhUtoM ko prakaTa karate hue svayaM prakaTa hue| usane dhyAna karake apane zarIra se aneka prakAra ke jIvoM ko banAne kI icchA se sarvaprathama jala kA nirmANa kiyA aura usameM bIja DAla diyaa| vaha bIja sUrya ke samAna prabhA vAlA svarNamaya aNDA bana gyaa| usase sarvaloka ke pitAmaha brahmA svayaM prakaTa hue| eka varSa taka usa aNDe meM rahakara usa bhagavAna ne svayaM hI apane dhyAna se usa aNDe ke do Tukar3e kara diye| una do Tukar3oM se usane svarga aura pRthvI kA nirmANa kiyA / madhyabhAga se AkAza, ATha dizAoM aura jala kA zAzvata sthAna nirmita kiyA / isa krama ke anusAra pahale bhagavAna svayaMbhU prakaTa hue aura jagat banAne kI icchA se apane zarIra se jala utpanna kiyA / phira usameM bIja DAlane se vaha aNDAkAra ho gyaa| brahmA yA nArAyaNa ne aNDe meM prakaTa hokara use phor3a diyA, jisase samasta saMsAra prakaTa huaa| (citra pRSTha 82 ke sAmane dekheM) ina saba mAnyatAoM ko yahA~ mRSAvAda meM kahA gayA hai| Elaboration-About the origin of the world, since ancient times, there have been different beliefs. Some of those beliefs have been narrated here. Further it has been clarified that there is no truth in these beliefs. Persons who lack real knowledge, say as under Some believe that the entire world has originated from an egg and Svayambhu has created it. Creation from an egg has been primarily in two forms-one is mentioned in Chhandogyopanishad ( 3 / 9 ) and the other in Manu Smriti. According to Chhandogyopanishad, before the creation of the world, it was non-substantive and invisible at the time of the holocast. Later it proceeded to have a substantive name. Later it became somewhat gross zru. 1, dvitIya adhyayana : mRSAvAda Azrava phra ( 91 ) Sh. 1, Second Chapter: Falsehood Aasrava

Page #140
456 45 45 55 456 454 455 458 451 454545454545454545454545454 454 455 456 457 4 455 456 457 4641 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 46 47 45 45 4 just as a germinated seed. Further, it took the shape of an egg. For a year, it remained in the form of an egg. Thereafter that egg burst into $ two pieces--one part became that of silver and the other part bacome 41 that of gold. The earth was formed from the silver external part of the 55 egg and the higher world (the heavenly abode) was formed from the gold part of the egg. From the gross inner material in the egg, the mountains were formed and from the subtle matter the clouds and rain evolved. The 41 nerves turned into rivers and the ocean was formed from the water in the urinary portion of the egg. The fetus which grew from the egg became the sun. This is the description of creation from the egg independently. The second description of creation of the world from the egg is in Manu Smriti which is also almost similar as the first instance. For instance At first the world was in the form of darkness. It was totally unknown, beyond any reason or thinking and completely asleep. Then Lord Svayambhu who was till then invisible, appeared along with five elements (Bhutas). With a desire to form various types of Jivas from his body, he first of all created water and put a seed in it. That seed took the shape of a golden egg shining like the sun. From it Brahma, the grandfather of the universe, appeared himself. He remained in that egg for a year and then with his thought-activity split that egg into two pieces. From the said two pieces, he created heaven and the earth. From the central portion he created space, eight directions and eternal place for water. Thus, according to it, first of all Lord Swayambhu appeared and then with a desire to create the universe, he produced water from his body. Later when seed was put in it, it took the shape of an egg. Brahma (God) or Narayan appeared in it and then broke the egg. From it the entire Universe was created. All these beliefs are termed here as concepts of falsehood. Parafa any gfe-Hof IT BELIEF OF CREATION BY PRAJAPATI 49. payAvaiNA issareNa ya kayaM ti keii| evaM viNhumayaM kasiNameva ya jagaM ti kei| evamege vayaMti mosaM ege AyA akArao vedao ya sukayassa dukkayassa ya karaNANi kAraNANi savvahA savvahiM ca Nicco ya pikkio NigguNo ya aNuvalevao tti viya evamAhaMsu aslbhaavN| 456 457 455 456 457 454 455 456 457 7 4554 5 24545454 455 456 457 455 456 457 455 456 457 455 456 457 455 456 4 151654564545454545454 455 456 457 455 456 457 454 455 zrI praznavyAkaraNa sUtra ( 92 ) Shri Prashna Vyakaran Sutra 1455 456 457 455 456 457 455 456 457 455 456 457 454 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 451 450

Page #141
prajApatidvArA sRSTi sRjana virATa puruSa brahmA puruSa strI IzvaravAda karma phala kA pradAtA Izvara sarva viSNumaya jagat AkAza agni pRthvI Adi puNya karma hiMsA Adi pApa karma / vAyu jala sabhI karmoM kA phala vibhinna rUpoM meM vara detA hai

Page #142
9555555555555555555555555555555555550 citra-paricaya Illustration No.5 5555555555555555555555555555555555555555555550 mRSAvAda kA svarUpa (2) prajApati dvArA sRSTi-sarjana-manusmRti meM kahA gayA hai ki brahmA ne apane deha ke do Tukar3e ke kiye| eka se strI banI aura eka se puruSa / strI ne eka virAT puruSa kA nirmANa kiyaa| usa virATa puruSa ne tapa karake manu kA nirmANa kiyaa| manu se sampUrNa sRSTi utpanna huii| IzvaravAda-IzvaravAdI 'eka sarvavyApI svatantra sattA ko' Izvara mAnate haiN| unakA mAnanA hai kI ki Izvara dvArA jagat kA nirmANa kiyA gayA hai| vaha manuSyoM ko unake acche-bure karmoM kA phala detA hai| jisase prerita hokara manuSya svarga-naraka meM jAtA hai aura pRthvI para vibhinna prakAra ke sukha-du:kha pAtA hai| Izvara dvArA diye gaye karma phalasvarUpa hI (prANI) jIva manuSya aura pazu Adi yoniyoM meM utpanna hotA hai| viSNumaya jagat-mRSAvAda ke eka aura svarUpa kI vyAkhyA karate huye viSNumaya jagat kI mAnyatA ke bAre meM batAyA gayA hai-sarva viSNu mayaM jagat- yaha jala, sthala, agni, vAyu va AkAza Adi sabhI meM viSNu vyApta haiM yAni yaha sArA jagat hI viSNumaya hai| aisA koI sthAna nahIM jahA~ viSNu na hoN| uparokta mAnyatAoM ko pichale pRSTha para citra dvArA pradarzita kiyA gayA hai| -sUtra 49, pR. 92 FALACIOUS DOCTRINES EXPLAINED (2) Creation by Prajapati - Manusmriti states that Brahma divided his body into two parts; one became a woman and other a man. That woman created a gigantic man who in turn created Manu with the help of his penance. Manu then created the whole universe. Ishwaravad - The followers of this doctrine believe in an all-pervading independent power called the God. The universe was created by the God, who is the instrumental cause of this universe. He awards fruits of good and bad deeds of humans. As a consequence man goes to the heaven or hell as well as enjoys or suffers in different ways on this earth. It is due to the God's will that a soul is born as a numan or an animal according to its deeds. Vishnu pervaded universe - Another fallacious doctrine described is the universe pervaded by Vishnu. It conveys that Vishnu pervades all this water, earth, fire, air and sky. There is nothing devoid of Vishnu. - Sutra-49,page-92 0)))))))))555555555555555555555550

Page #143
65955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 55 5 5 5 49. koI-koI kahate haiM ki yaha jagat prajApati yA brahmA ne banAyA hai| kisI kA kahanA hai ki yaha samasta jagat viSNumaya hai| kisI kI mAnyatA hai ki AtmA akarttA hai kintu ( upacAra se) puNya aura pApa (ke phala) kA bhoktA hai| sarva prakAra se tathA sarvatra deza - kAla meM indriyA~ hI kAraNa haiN| AtmA (ekAnta) nitya hai, niSkriya hai, nirguNa hai aura nirlepa hai / asadbhAvavAdI isa prakAra prarUpaNA karate haiM / 49. Some thinkers declare that this world has been created by Prajapati or Brahma. Some say that the entire world is Lord Vishnu itself. Some believe that soul is not the doer but by default it has to experience the fruit of good and bad Karmas. In every form and every where during every period senses are the root cause of all activity. Soul is totally (throughout) permanent, non-doer (passive), free from all traits and without the influence of anything. Such a statement is made by Asadbhavavadi. vivecana : prastuta sUtra meM aneka mithyA mAnyatAoM kA ullekha kiyA gayA hai| unakA spaSTIkaraNa isa prakAra prajApatisRSTi- manusmRti meM kahA hai- brahmA ne apane deha ke do Tukar3e kiye| eka Tukar3e ko puruSa aura dUsare Tukar3e ko strI bnaayaa| phira strI meM virAT puruSa kA nirmANa kiyaa| usa virAT puruSa ne tapa karake jisakA nirmANa kiyA, vahI maiM (manu) hU~, ataeva he zreSTha dvijo ! sRSTi kA nirmANakarttA mujhe smjho| IzvarasRSTi-IzvaravAdI eka advitIya, sarvavyApI, nitya, svataMtra Izvara ke dvArA sRSTi kA nirmANa mAnate haiN| ye Izvara ko jagata kA upAdAnakAraNa nahIM, nimittakAraNa kahate haiN| Izvara ko hI karmaphala kA pradAtA mAnate haiN| Izvara dvArA prerita hokara hI saMsArI jIva svarga yA naraka meM jAtA hai| kintu sRSTi-ra - racanA kI mUla kalpanA hI kalpanA mAtra hai| vAstava meM yaha jagat sadA kAla se hai aura sadA kAla vidyamAna rhegaa| kaI dArzanika isa jagat ko viSNumaya mAnate haiM - sarvaM viSNu mayaM jagat-arthAt jala-sthalaparvata-agni Adi meM sarvatra viSNu vyApta haiN| viSNumaya jagat kI mAnyatA bhI kisI yukti aura pramANa se siddha nahIM hotI / ataH kalpanA mAtra hai, kyoMki jaba jagat nahIM thA to viSNu kahA~ rahate the ? unheM jagat-racanA kI icchA aura preraNA kyoM huI ? agara ve ghora andhakAra meM rahate the, usake atirikta kucha bhI nahIM thA to binA upAdAna-sAmagrI ke hI unhoMne itane virAT jagat kI sRSTi kisa prakAra kara DAlI ? sRSTi racanA ke viSaya meM anya aneka prakAra ke mantavya bhI yahA~ batalAe gaye haiM / una para anyAnya dArzanika granthoM meM vistAra se carcAe~ kI gaI haiN| ataeva jijJAsuoM ko una granthoM kA avalokana karanA caahie| isa prakAra ye sArI kalpanAe~ Izvara ke svarUpa ko dUSita karane vAlI haiN| saba mRSAvAda haiN| ekAtmavAda - prastuta sUtra meM vedAnta darzana sammata ekAtmavAda kI mAnyatA kA ullekha karake use mRSAvAda batalAyA gayA hai| ekAtmavAdiyoM kA kathana hai- eka eva hi bhUtAtmA bhUte - bhUte vyavasthitaH arthAt saMsAra meM AtmA to eka hI hai, kintu vaha aneka rUpoM meM pratIta hotA hai jisa prakAra AkAza meM candramA eka hone para bhI bhinna zru. 1, dvitIya adhyayana mRSAvAda Azrava (93) Sh. 1, Second Chapter: Falsehood Aasrava nitimitittmimimimitmilll*********tttttttttttitittu

Page #144
355555555555555555555555555558 bhinna pAtroM va jalAzayoM meM bhinna-bhinna rUpa meM pratibhAsita hotA hai| spaSTIkaraNa-ekAntarUpa se AtmA ko eka mAnanA pratyakSa se aura yuktiyoM se bhI bAdhita hai| manuSya, pazu, pakSI, kIr3A-makor3A, vanaspati Adi ke rUpa meM Wan AtmA kA anekatva pratyakSasiddha hai| agara AtmA ekAntataH eka hI ho to eka kA maraNa hone para sabakA maraNa ke + aura eka kA janma hone para sabakA janma honA caahie| eka ke sukhI yA duHkhI hone para sabako sukhI yA duHkhI : honA caahie| kisI ke puNya-pApa pRthak nahIM hone caahie| isa prakAra sabhI laukika evaM lokottara vyavasthAe~ / OM naSTa ho jaayeNgii| ataeva ekAnta ekAtmavAda bhI mRSAvAda hai| ____ akartRvAda-sAMkhyamata ke anusAra AtmA amUrta, cetana, bhoktA, nitya, sarvavyApaka aura akriya hai| vaha * akartA hai, nirguNa hai aura sUkSma hai| ve kahate haiM-na to AtmA baddha hotA hai, na use mokSa hotA hai aura vaha saMsaraNa karatA-eka bhava se dUsare bhava meM jAtA hai| mAtra nAnA puruSoM ke Azrita prakRti ko hI saMsAra, bandha aura mokSa hotA hai| sAMkhyamata meM maulika tattva do haiM-puruSa arthAt AtmA tathA pradhAna arthAt prkRti| sRSTi ke AvirbhAva ke samaya prakRti se buddhitatva, buddhi se ahaMkAra, ahaMkAra se pA~ca karmendriyA~, pA~ca jJAnendriyA~, aura pA~ca tanmAtra arthAt rUpa, rasa, gandha, sparza, zabda tathA ina pA~ca tanmAtroM se pRthvI Adi pA~ca mahAbhUtoM kA udbhava hotA hai| yaha sAMkhyasRSTi kI prakriyA hai| sAMkhya puruSa (AtmA) ko nitya, vyApaka aura niSkriya kahate haiN| ataeva vaha akartA bhI hai| vicAraNIya yaha hai ki yadi AtmA karttA nahIM hai to bhoktA kaise ho sakatA hai ? jisane zubha yA azubha karma OM nahIM kiye haiM, vaha unakA phala kyoM bhogatA hai ? / puruSa cetana aura prakRti jar3a hai aura prakRti ko hI saMsAra, bandha aura mokSa hotA hai| jar3a prakRti meM bandha* mokSa-saMsAra mAnanA mRSAvAda hai| usase buddhi kI utpatti kahanA bhI viruddha hai| ___sAMkhyamata meM indriyoM ko pApa-puNya kA kAraNa mAnA hai, kintu vAk, pANi, pAda, pAyu aura upastha nAmaka unakI mAnI huI pA~ca karmendriyA~ jar3a haiN| ve pApa-puNya kA upArjana nahIM kara sktiiN| sparzana Adi pA~ca jJAnendriyA~ bhI dravya aura bhAva ke bheda se do-do prakAra kI haiN| dravyendriyA~ jar3a haiN| ve bhI puNya-pApa kA kAraNa nahIM ho sktiiN| bhAvendriyA~ AtmA se kathaMcita abhinna haiN| unheM kAraNa mAnanA AtmA ko hI kAraNA mAnanA khlaayegaa| puruSa (AtmA) ko ekAnta nitya (kUTastha apariNAmI), niSkriya, nirguNa aura nirlepa mAnanA bhI pramANa OM viruddha hai| jaba AtmA sukha-duHkha kA bhoktA hai to avazya hI usameM pariNAma-avasthA parivartana mAnanA pdd'egaa| // 5 anyathA vaha kabhI sukha kA bhokta aura kabhI duHkha kA bhokta kaise ho sakatA hai? ekAnta apariNAmI // (aparivartanazIla) hone para jo sukhI hai, vaha sadaiva sukhI hI rahanA cAhie aura jo duHkhI hai, vaha sadaiva duHkhI hI rahanA caahie| __AtmA ko kriyArahita mAnanA bhI mithyA hai| pratyakSa AtmA meM gamanAgamana, jAnanA-dekhanA Adi kriyAe~ tathA sukha-duHkha, harSa-viSAda Adi kI anubhUtirUpa kriyAe~ pratyakSa dekhI jAtI haiN| ____ AtmA ko nirguNa mAnanA kisI apekSAvizeSa se hI satya ho sakatA hai, sarvathA nhiiN| arthAt prakRti ke guNa // 5 yadi usameM nahIM haiM to ThIka, magara puruSa ke guNa jJAna-darzanAdi se rahita mAnanA yogya nahIM hai| jJAnAdi guNa yadi // caitanyasvarUpa AtmA meM nahIM hoMge to kisameM hoMge? jaDa meM to caitanya kA honA asambhava hai| Wan 4555555555555555555555)))55555555555555558 zrI praznavyAkaraNa sUtra (94) Shri Prashna Vyakaran Sutra

Page #145
eka hI candramA kA bhinna-bhinna bartanoM aura jalAzaya meM alaga-alaga pratibimba bhAsita hotA hai na rUpa puNya OPPOR sukha ekAtmavAda akartRtvavAda duHkha sabakA kartA jar3a prakRti hai 201 hiMsA rUpI pApa AtmA akartA hai, nitya hai, apariNAmI hai, bhoktA hai mana sAMkhya darzana meM sRSTi sRjana kI prakriyA prakRti buddhi tatva pA~ca karmendriyA~ jala pRthvI agni eka hI AtmA sabhI ke zarIra meM haiM rUpa ahakAra puruSa (AtmA) pAMca jJAnendriyA~ vAya AkAza rasa pAca tanmAtra sparza zabda gaMdha 6

Page #146
05555555555555555555555555555555555e citra-paricaya Illustration No. 6 sssssssssssss mRSAvAda kA svarUpa (3) mRSAvAda ke anya svarUpa nimnokta haiM ekAtmavAda-ekAtmAvAdiyoM kA kathana hai ki jisa prakAra candramA eka hone para bhI alaga-alaga pAtroM va jalAzayoM meM usakA pratibimba alaga-alaga rUpa meM pratibhAsita hotA hai, usI prakAra isa saMsAra meM eka hI AtmA hai| vaha saMsAra ke sabhI jIvoM meM alaga-alaga pratibhAsita hotI hai| cAhe vaha hAthI jaisA vizAla jIva ho yA cIMTI jaisA nanhA jIva ho| cAhe manuSya ho yA deva, nAraka ho yA tiryaMca, kIr3e-makor3e, vanaspati Adi sabhI meM eka hI AtmA hai| basa zarIra alaga-alaga haiN| akartRtvavAda-akartRtvavAda kA svarUpa isa prakAra batAyA gayA hai-sAMkhyadarzana meM do tattva mAne gaye haiM--(1) AtmA arthAt puruSa, (2) prakRti arthAt prdhaan| sRSTi ke prArambha meM prakRti se buddhitatva kI utpatti huii| buddhi se ahaMkAra aura ahaMkAra se mana, pA~ca jJAnendriyA~, pA~ca karmendriyA~ aura pA~ca tanmAtra kI utpattI huii| pA~ca tanmAtra se pRthvI Adi paMcamahAbhUtoM kA udbhava huaa| sAMkhyadarzana meM AtmA ko akartA, amUrta, cetanya aura bhoktA mAnA gayA hai tathA sukha-duHkha, pApa-puNya ina sabakA kartA prakRti ko batAyA hai| indriyoM ko dAnAdi rUpa puNya, hiMsA rUpa pApa evaM sukha aura duHkha kA kAraNa mAnA gayA hai| -sUtra 49, pR. 92 FALACIOUS DOCTRINES EXPLAINED (3) Other fallacious doctrines described are as follows - Ekatmavad - The followers of this doctrine believe that there is only one soul in this universe. Like the reflection of the moon in different water bodies like rivers, seas, ponds and pots, the same soul is reflected separately in all beings. It could be a large animal like an elephant or a tiny one like an art. Whether it is human beings, divine beings, infernal beings, animals, insects or plants, only bodies are different, the soul is just one. Akartritvavad - According to this doctrine, the Sankhya philosophy, there are two fundamental elements - (1) Purush (soul) and (2) Pradhan (nature). At the time of the origin of the universe first of all nature created intellect, which in turn created ego. From ego came five senses of action, five senses of knowledge and five tanmatras (subtle powers). The five tanmatras created five bhutas, namely earth, water, fire, air and space. Sankhya school believes that soul is non-doer, formless, sentient and sufferer. Nature is said to be the creator of pleasure, pain, sin and piety. The sense organs are said to be the cause of merits including charity, sin including violence as well as happiness and misery. - Sutra-49, page-92 0555555555555555555555555555555555559

Page #147
51 41 41 41 41 41 44 45 46 47 46 45 446 445 44 445 446 447 445 446 45 46 45 44 45 46 jaina darzana ke anusAra AtmA cetana hai, dravya se nitya-apariNAmI hote hue bhI paryAya se anitya-pariNAmI hai, apane zubha aura azubha karmoM kA kartA hai aura unake phala sukha-duHkha kA bhoktA hai| ataeva vaha sarvathA niSkriya aura nirguNa nahIM ho sktaa| AtmA amUrta bhI nahIM hai| __ isa prakAra prastuta sUtra meM jagat kI utpatti aura AtmA sambandhI bhinna-bhinna darzanoM kI kalpita mAnyatAoM ko mRSAvAda batAyA gayA hai| Elaboration In the present aphorism, many false beliefs have been mentioned. They are clarified as under Prajapati Srishti (creation of Prajapati)-It is mentioned in Manu Smriti that Lord Brahma cut his body into two pieces. He turned one piece into a man and the other piece into a woman. Then through the woman, he created a gigantic man. That man observed austerities and created Manu (me). So you should consider me as the creator of the Universe. Ishwar Srishti (Creation by Ishwar or God). Ishwarvadis believe that the universe has been created by Ishwar who is unique, all prevalent, permanent and totally independent. They do not believe that Ishwar took the form of creation (Upadan cause). They believe that Ishwar is the secondary cause (Nimitt Cause) of creation of the Universe. They believe that it is Ishwar alone who awards fruit of the Karmas (activities good or bad committed by living beings). The living beings after their current life-span are re-born in heaven or hell as directed by Ishwar. But the real fact is that the very thought about the very creation of the Universe is simply the flight of imagination. In reality this Universe had always been in existence and shall exist always. Some philosophers believe that this Universe is throughout Vishnu. In other words Vishnu is all prevalent everywhere in water, land, mountain, fire and the like. This belief that the Universe is all Vishnu is also not established by any logical reasoning. It is also simply a flight of imagination because where was Vishnu when there was no Universe (Jagat). Why did he have the desire to create the world or what was there that inspired him to create the world ? If He (Vishnu) was living in thick darkness and there was nothing else except Him, how then He created this gigantic Universe without any material (upadan). zru.1, dvitIya adhyayana : mRSAvAda Azraya (95) Sh.1, Second Chapter : Falsehood Aasrava You Le Chang Bu Bu Bu Bu Bu Bu Bu Bu 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 #148
44 45 -11 21 h $$ 454 455 456 457 454 455 454 455 456 455 456 457 46 45 55555555555555555555555555555555555%. 4 Many other theories about the creation of the Universe have also y been mentioned here. They have been discussed in detail in several philosophical texts. So the reader should study them from there. Thus all such theories based simply on imagination, spoil the ve nature of Ishwar. They are products of falsehood. Ekatamavad (belief in one soul)- In the present aphorism the philosophy of prevalence of one soul as propounded by Vedanta has been discussed and it has been proved that it is not true. Ekatamavadis believe that in the entire world, the soul is only one but it appears in different forms just as moon is one but in different vessels and collections of water it appears in different forms. To believe that there is absolutely one soul is directly not established and it does not hold good even in the test of logic. It is quite evident that souls are numberless in the form of man, animal, bird, ants, plant life and so on. In case the soul had been only one, with the death of any one living being, all world would have died and with the birth of any one all world have taken birth. Further in case one was happy, every one should have been happy s and in case one was in pain, every one should have been in pain. The good and bad fruit (punya and paap) should not have been separate. Thus with the acceptance of this theory, all the worldly set up and 5 metaphysical set up shall dwindle. So theory of existence of just one soul (Ekatamavad) is also untrue. Akartrivad-According to Sankhya philosophy, soul is formless, conscious, experiencer, permanent, all pervading and non-doer. It is subtle and free of all traits. They say--soul never gets bound. It never gets liberated. It does not i transmigrate from one life-span to another. The bondage, liberation and wandering in the mundane world is there only in the case of prakriti (nature) dependent on many souls (purushas). In Sankhya school of thought, there are two fundamental elementspurush (the soul) and pradhan (prakriti). At the time of the origin of the Universe first of all prakriti produced intellect, intellect produced ego, ego created five senses of Karmas, five senses, of knowledge and five tanmatra (senses of sight, taste, smell, touch and hearing). The said five Tanmatras created five bhutas namely earth, water, fire, air and space. This is the theory of creation according to Sankhya School. $$$$$$$$$$$$$$ $45 455 454 455 456 457 458 459 46 45 44 45 44951 444 445 455 456 457 454 44 455 456 457 454 455 456 457 4554545 zrI praznavyAkaraNa sUtra ( 96 ) Shri Prashna Vyakaran Sutra You Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Gong Yin

Page #149
154545454545455 456 457 455 456 457 455 456 457 454 455 456 457 451 451 451 455 456 457 455 456 457 455 456 457 454 Sankhya School declares that soul (purush) is permanent, all prevalent and non-deor. It is worth consideration that in case soul is not the doer, how can it be the experiencer of the fruit of activities in the Universe. A person who has not done good or bad Karma, why should he bear the fruit of those Karmas. Purush is consciousness while prakriti is matter. Bondage, liberation and transmigration occurs only in respect of prakriti. It is falsehood to believe that non-conscious prakriti can go in bondage, liberation and transmigration. It is also against its nature that intellect is produced by prakriti. Sankhya School believes that sense orgrans are the cause of good and bad Karmas but the tongue, hand, feet, paryu and upasth which are Karmendrya (the organs with which they performs deeds) are matter. They cannot collect merit or demerit. Senses such as sense of touch and the like, the said five Jnanendriya, are also of two types each--the external sense organs on the basis of their shape (Dravya) and inner centre capable of being conscious (bhavendriya). Dravya Indriya is matter. So it cannot be the cause of good and bad deeds. Bhava Indriyas are to a certain extent non-different from the soul. To believe them as cause would mean that the soul is believed to be the cause of merit and demerit. It is also against available evidence that purush (soul) is absolutely permanent, non-doer, devoid of traits and without any influence (or taint). When soul experiences pleasure and pain, it shall have to be admitted that its state is changing. Otherwise how can it be possible that it is sometimes in a state of happiness and sometimes in pain. In case it is absolutely unchanging, if it is in a state of happiness, it should remains always happy and in case it is unhappy, it should always be so. It is also untrue to believe that soul does not perform any activity. It is quite evident that it performs the activities of going and coming, seeing and knowing. It experiences pleasure and pain, happiness and sorrow and such experiences are directly visible in it. To believe that soul is without any attribute can be true only in certain context and not totally. In other words, it is correct that it does not have the attributes of prakriti. But it is not proper to believe that it zru.1, dvitIya adhyayana : mRSAvAda Azraya (97) Sh.1, Second Chapter : Falsehood Aasrava 1545454545454545455 456 457 455 456 457 45454545454545455 456 455 456 457 455 456 457 458 455 456 457 458 459

Page #150
B ) ))))))))))))))))) ) )) does not have the qualities of knowing and seeing. In case the soul does not have the qualities of knowing and others, then who else shall have these qualities. It is impossible that matter may have consciousness. According to Jainism, soul is consciousness. From the substantive! point of view it is permanent and unchanging but from the point of view of modes, it is impermanent and changing. It is the doer of its good and bad Karmas and also the experiencer of the fruits of those Karmas. So it i is not absolutely non-doer and devoid of qualities. It is also not non41 existent (amurat). Thus in this aphorism it is stated that different beliefs of other schools of thought about creation of the Universe and the soul are not true. Wan fafafa)))))) 055555555555555555555555555555555555 nAnAnAnAnAnA mRSAvAda FALSEHOOD (MRISHAVAD) 50. jaM vi ihaM kiMci jIvaloe dIsai sukayaM vA dukayaM vA eyaM jadicchAe vA sahAveNa vAvi daivatappabhAvao vAvi bhvi| Natthettha kiMci kayagaM tattaM lakkhaNavihANaNiyattIe kAriyaM evaM kei jaMpati OM iDi-rasa-sAyAgAravaparA bahave karaNAlasA parUveMti dhammavImaMsaeNaM mosaM / 50. koI-koI vAdI Rddhi, rasa aura sAtA ke garva (ahaMkAra) se lipta yA inameM anurakta bane hue * aura kriyA karane meM AlasI hote haiM, ve dharma kI mImAMsA (vicAraNA) karate hue isa prakAra mithyA Wan prarUpaNA kahate haiM isa jIvaloka meM jo kucha bhI sukRta yA duSkRta dikhAI detA hai, vaha saba yadRcchA (akasmAt) Izvara : OM kI icchA se, svabhAva se athavA daiva prabhAva-vidhi ke prabhAva se hI hotA hai| isa loka meM kucha bhI aisA / fa nahIM hai jo puruSArtha se kiyA gayA tattva (satya) ho| lakSaNa (vastusvarUpa) aura vidyA (bheda) kI kI / niyati hI hai, aisA koI kahate haiN| padArtha ke lakSaNa - svarUpa aura bhedoM kI utpatti karane vAlI niyati / hI hai| 50. Some scholars are under the influence of the ego of wealth, comforts and pleasures so they are slack in activity. While describing dharma, they depict it in the following wrong manner Whatever is seen in this world inhabited by living beings as good or 4 bad act, it is all due to such a desire of Ishwar, or due to the very nature or due to the influence of fate. There is nothing in this world, which is due to efforts. The cause of the attributes of things and variations in them is fate is what they say. vivecana : prastuta sUtra meM ekAnta yadRcchAvAdI, svabhAvavAdI, daiva yA dvaitavAdI evaM niyativAdI ke mantavyoM kA ullekha karake unheM mRSA (mithyA) batalAyA gayA hai| AcArya abhayadeva sUri kRta TIkA ke anusAra ullikhita vAdoM kA Azaya saMkSepa meM isa prakAra hai ) ) ) ) ) ) zrI praznavyAkaraNa sUtra (98) Shri Prashna Vyakaran Sutra ) Wan 855555555555555 5 55555555555558

Page #151
1955555555555 yadRcchAvAda-arthAt jaisI Izvara kI icchA thI vaisA svataH ho jaanaa| yadRcchAvAda kA mantavya hai-prANiyoM ko jo bhI sukha yA duHkha hotA hai, vaha saba acAnaka-atarkita hI upasthita ho jAtA hai| jaise-kauA AkAza meM uDatA-uDatA acAnaka kisI tADa vakSa ke nIce paha~cA aura acAnaka hI tADa kA phala TUTakara girA aura kauA usase ghAyala ho gyaa| saba kucha akasmAt ho gyaa| isI prakAra jagat meM jo ghaTanAe~ ghaTita hotI haiM, ve saba binA irAde ke sahaja hI ghaTa jAtI haiN| buddhipUrvaka kucha bhI nahIM hotaa| ataeva apane prayatna evaM puruSArtha kA abhimAna karanA vRthA hai| svabhAvavAda-padArtha kA svataH hI bhinna-bhinna rUpoM meM pariNamana honA svabhAvavAda kahalAtA hai| svabhAvavAdiyoM kA kathana hai-jagat meM jo kucha bhI hotA hai, saba svabhAvavaza svataH hI ho jAtA hai| manuSya ke karane se kucha bhI nahIM hotaa| kA~Te kI tIkSNatA, mayara-paMkhoM kI vicitratA aura marge ke paMkhoM ke raMga, kauna banAne vAlA hai? vastutaH yaha saba svabhAva se hI hotA hai| ganne meM miThAsa, mirca meM tIkhA caTapaTApana, ityAdi saba kArya svabhAva se hote rahate haiN| isameM na kisI kI icchA kAma AtI hai, na koI isake lie prayatna yA puruSArtha karatA hai| isI prakAra jagat ke samasta kAryakalApa svabhAva se hI ho rahe haiN| puruSArtha ko koI sthAna nahIM hai| lAkha prayatna karake bhI koI vastu ke svabhAva meM tanika bhI parivartana nahIM kara sktaa| vidhivAda-jagat meM kucha loga ekAnta vidhivAda-bhAgyavAda kA samarthana karate haiN| unakA kathana hai ki prANiyoM ko jo bhI sukha-duHkha hotA hai, jo harSa-vivAda ke prasaMga upasthita hote haiM, na to yaha icchA se aura na svabhAva se hote haiM, kintu vidhi yA bhAgya-daiva se hI hote haiN| daiva kI anukUlatA ho to binA puruSArtha kiye iSTa vastu prApta ho jAtI hai aura jaba bhAgya pratikUla hotA hai to hajAra-hajAra prayatna karane para bhI kucha prApti nahIM hotii| ataeva saMsAra meM sukha-duHkha kA janaka bhAgya hI hai| vidhivAdI kahate haiM-jisa vastu kI prApti honI hotI hai vaha ho hI jAtI hai, kyoMki daiva sarvopari hai, usakI zakti apratihata hai| ataeva daivavaza jo kucha hotA hai, usake lie maiM na to zoka karatA hU~ aura na vismaya meM par3atA huuN| jo hamArA hai, vaha hamArA hI hogaa| vaha kisI anya kA nahIM ho sktaa| niyativAda-vidhivAda se milatA-julatA hI niyativAda hai| bhavitavyatA athavA honahAra niyati kahalAtI hai| kaI pramAdI manuSya bhavitavya ke sahAre nizcinta rahane ko kahate haiN| unakA kathana hotA hai-Akhira hamAre socane aura karane se kyA ho jAtA hai ! jo honahAra hai, vaha hokara hI rahatA hai aura anahonI kabhI hotI nhiiN| puruSArthavAda-ekAnta puruSArthavAdI svabhAva, daiva Adi kA niSedha karake kevala puruSArtha se hI sarva prakAra kI kAryasiddhi svIkAra karate haiN| unakA kathana hai-lakSmI udyogI puruSa ko hI prApta hotI hai| lakSmI kI prApti bhAgya se hotI hai. aisA kahane vAle paruSa kAyara haiN| ataevaM daiva ko Thokara mArakara apanI zakti ke anasa kro| prayatna kiye jaao| prayatna karane para bhI yadi siddhi na ho to isameM kyA doSa-burAI hai| kAlavAda-kucha vAdI ukta kAraNoM ko nakArate hue 'kAla' ko hI mahattva dete haiN| ekAnta kAlavAdiyoM kA kathana hai ki svabhAva, niyita, puruSArtha Adi kucha nahIM, kintu kAla se hI kArya kI siddhi hotI hai| saba anukUla kAraNa vidyamAna hone para bhI jaba taka kAla paripakva nahIM hotA taba taka kArya nahIM hotaa| amuka kAla meM hI zru.1, dvitIya adhyayana : mRSAvAda Azraya (99) Sh.1, Second Chapter : Falsehood Aasrava i)))55555555555555555555

Page #152
) )) ))) ) )) ) ))) )) ) 855555555555555555555555555 OM gehU~, canA Adi dhAnya pakate haiN| samaya Ane para hI sardI, garmI, varSA Adi hotI hai| ataeva eka mAtra kAraNa ! + kAla hI hai| ye saba ekAntavAdI kathana hone se mRSAvAda haiN| jaina darzana paMca samanvayavAdI hai arthAt ina sabako alagaalaga nahIM mAnakara kahatA hai-vAstava meM kAla, svabhAva, niyati, daiva aura puruSArtha, sabhI yathAyogya kAryasiddhi ke sammilita kAraNa haiN| kAryasiddhi eka kAraNa se nahIM, apitu samagra kAraNoM ke samUha se hotI hai| jaisA ki kahA gayA hai ___kAlo sahAva niyaI, puvakayaM puriskaarnnegNtaa| micchattaM te ceva, u samAsao hoMti smmttN|| kAla, svabhAva, niyati, pUrvakRta (daiva-vidhi) aura puruSakAra (puruSArtha) ko ekAnta kAraNa mAnanA arthAt ina pA~ca meM se kisI bhI eka ko kAraNa svIkAra karanA aura zeSa ko kAraNa na mAnanA mithyAtva hai| ye saba ! milakara hI yathAyogya kAraNa hote haiM, aisI mAnyatA hI samyaktva hai| Elaboration - In the present aphorism, after explaining the beliefs of y various schools of thought namely 'all according to desire of God' y (yadrichhavadi), 'all according to nature of the thing' (Svabhavavadi), 'all ! according to fate or super power' (Daive or daivatawadi) and 'all : according to destiny' (niyativadi), it has been established that all the : said theories are false (wrong). The purports of the said schools of thought according to the commentary by Acharya Abhayadev Suri are in y brief as follows Yadrichhavad-It means to happen itself as desired by God (Ishwar). In brief, it believes that whatever pleasure or pain that the living beings experience, occurs all of a sudden (without any effort). Just as a crow while flying suddenly arrives under a deodar tree and all of a sudden a y y fruit falls from the tree and injures the crow. Everything happens all of a 4 sudden; similarly various events occur in the world in a natural way and without any prior planning. No occurrence is the result of any proper planning though the intellect. So it is useless to have any ego of one's efforts. Svabhavavad-The transforming of a substance in different shapes naturally is called Svabhavavad. The philosophers of this school say that whatever happens in the world is happening itself according to its very nature. Nothing happens by effort or activity of any human being. Who produces sharpness in thorns, strange design in peacock feathers and colours of cock feathers? We see different shapes and structure of animals and birds. Who is the maker of them? In reality, all this happens by nature. Sweetness in the sugarcane, pungent taste in chillies, )) )) ) )) ) ))) mmmmmmmmmmmmmmmmmmmmmmmmmmmmmm ) ) ) 55) 1555 zrI praznavyAkaraNa sUtra (100) Shri Prashna Vyakaran Sutra Yin Wei Nan Nan %%%%%%%%%%%% %%%% %% %%%%%

Page #153
********************mittmi***tttttttt bitterness in ginger and so on-all this is in these substances by their very nature. In its making, neither the desire nor the effort of any one functions. Similarly everything is happening in this Universe by its very nature. Effort has no scope in it. Even by persistent effort, no change in the nature of a substance can be brought about. Vidhivad-Some people in the world support the theory that every thing happens according to fate. They believe that all the occasions that arise in the world providing pleasure or pain, enjoyment or sadness, they are not the result of any desire or by nature but they are all the result of one's fate. In case the fate is in one's favour, one gets the desired substance even without efforts. When the fate is against him, he does not achieve anything even after persistent efforts. So fate is the generator of pleasure and pain in this world. Vidhivadis declare that fate is supreme. One certainly gets whatever is destined in his fate. The power of fate is unchallengeable. So I do not feel sad or wonder-struck at anything which happens in the world. Whatever is mine, it shall be mine. It cannot be of anyone else. Niyativad-Niyativad is almost similar to vidhivad. Destiny is called niyati. Some indolent people remain carefree depending on destiny. There belief is that nothing is going to happen with their planning or efforts. Whatever is in our destiny that shall certainly happen. Nothing happens which is not in destiny. Purusharthavad-Absolute believers in efforts, deny the influence of nature, destiny and the like. They believe that success in any activity can be achieved only by efforts. They say that only that person can get wealth who makes efforts. Those who say that wealth gained only if it is in destiny, they are coward. So one should discard any thought about destiny and should make efforts according to his capacity. One should go on making persistent efforts. There is no fault if one does not succeed even after making efforts. Kaalavad-Some thinkers deny the above mentioned causes and give importance only to Kaal (Time). It is the theory of believers of absolute Kaal that nothing lies in nature, destiny or efforts. But success is obtained if, it is the right time for it. Wheat, rice and the like ripen at a particular time. Winter, summer, rainy seasons appear within their respective time frame so only time is the cause of success. zru. 1, dvitIya adhyayana mRSAvAda Azrava (101) Sh.1, Second Chapter: Falsehood Aasrava 4444444555555

Page #154
Wan Wan Wan Wan All these theories are false as they are one-sided. Jainism brings about cohesion in these five theories. It does not believes in them individually. It declares that in fact all the five namely time, nature, destiny, fate and efforts are jointly the cause of any success in any activity. The success is not dependent on one cause alone but it is the Wan result of all of them jointly. 5 Wan It is wrong to believe that time, nature, fate, destiny and efforts are individually the cause of success. In other words to believe that only one 5 of them and not the remaining four is the cause of the result is wrong phra belief. All these jointly are the causes of the result. Such a belief is the right belief. 5 Wan 5 IrSyA-dveSavaza jhUTA doSAropaNa karane vAle FALSE ALLEGATIONS OUT OF JEALOUS Wan Wan 51. avare ahammao rAyaduTaM abbhakkhANaM bhaNaMti aliyaM corotti acorayaM kareMtaM, DAmariutti vi ya emeva udAsINaM, dussIlotti ya paradAraM gacchaitti mailiMti sIlakaliyaM, ayaM vi gurutappao tti / aNNe Wan emeva bhAMti uvAhaNaMtA mittakalattAiM sevaMti ayaM vi luttadhammo, imovi vissaMbhavAio pAvakammakArI Wan 5 agammagAmI ayaM durappA bahuesu ya pAvagesu juttotti evaM jaMpaMti maccharI / Wan 5 bhaddage vA guNakitti - Neha - paraloya - NiSpivAsA / evaM te aliyavayaNadacchA paradosuppAyaNappasattA veDheMti akkhAiyabIeNaM appANaM kammabaMdhaNeNa muharI asamikkhiyappalAvA / Wan Wan 51. koI-koI loga rAjyaviruddha (vartamAna zAsaka pakSa ko badanAma karane kI nIyata se ) mithyA Wan doSAropaNa karate haiM / yathA corI na karane vAle ko cora kahate haiN| jo udAsIna hai - lar3AI-jhagar3A nahIM Wan 5 karatA, use lar3AIkhora yA jhagar3AlU kahate haiN| jo suzIla hai - zIlavAn hai, use duHzIla vyabhicArI batAte Wan haiM, yaha parastrIgAmI hai, aisA kahakara use badanAma karate haiM / usa para aisA Aropa lagAte haiM ki yaha to Wan 5 guru-patnI ke sAtha anucita sambandha rakhatA hai / koI-koI kisI kI kIrti athavA AjIvikA ko naSTa karane ke lie isa prakAra mithyA doSAropaNa karate haiM ki yaha apane mitroM kI patniyoM kA sevana karatA phra Wan hai / yaha adhArmika hai, yaha vizvAsaghAtI hai, pApakarma karatA hai, nahIM karane yogya kRtya karatA hai, yaha 5 agamyagAmI hai arthAt bhaginI, putravadhU Adi agamya striyoM ke sAtha sahavAsa karatA hai, yaha duSTAtmA hai, Wan pha bahuta-se pApakarmoM ko karane vAlA hai| isa prakAra IrSyAlu loga mithyA pralApa karate haiN| Wan bhadra puruSa ke paropakAra, kSamA Adi guNoM kI tathA kIrti, sneha evaM parabhava kI leza mAtra paravAha na Wan pha karane vAle ve asatyavAdI, asatya bhASaNa karane meM kuzala, dUsaroM ke kalpita doSoM ko batAne meM saMlagna vAcAla loga pragAr3ha duHkha ke kAraNabhUta atyanta dRr3ha 5 rahate haiM / ve vicAra kiye binA bolane vAle karmabandhanoM se apanI AtmA ko baddha karate haiM / Wan 5 zrI praznavyAkaraNa sUtra pha phra (102) Shri Prashna Vyakaran Sutra Sheng phra nktktpuutipuumimimimimimimimimimimimimimimimimitimitimiti

Page #155
puumimimi************tmilll***************t 51. Some people (in order to condemn the present administration) level false allegations against the government. They call one a thief who actually has not committed any theft. They name one quarrelsome who is quiet and humble. They pronounce one a loafer who is actually of good character. Thus they adversely affect one's reputation. They level allegation that one has improper relation with the wife of the teacher. Some level false allegation in order to affect one's reputation or to spoil his sources of livelihood. They say that the particular person is having sex with the wives of his friends, he is irreligious, untrustworthy and commits sins. He does such acts, which are not worthy to be performed. He is a vagabond. He has illicit relation with his sister, daughter-in-law and women of bad character. He is a bad character and commits many sins. Thus the jealous people level false allegations. They have little care for the noble deeds and acts of compassion of good people. They are expert in making false speeches. They remain busy in narrating imaginary faults of others. They talk without proper knowledge. Thus they acquire extremely severe bondage of bad Karmas, which result in extreme trouble to their souls. vivecana : vividha vAdiyoM kI mithyA mAnyatAoM kI carcA karane ke pazcAt anya dUsare kAraNoM se jhUTha bolane vAloM kI carcA prastuta pATha meM hai| kucha loga IrSyAlu hote haiN| koI acchA zAsanakarttA hai, to usakI kIrti meM IrSyA va dveSa karake unheM badanAma karane kA yA caritra hanana karane kA prayatna karate haiN| kisI kI bar3hatI pratiSThA dekhakara unheM ghora kaSTa hotA hai / dUsaroM ke sukha ko dekhakara jinheM tIvra duHkha va jalana kA anubhava hotA hai| aise loga bhadra puruSoM ko abhadratA se lAMchita karate haiM / una para jhUThe Aropa lagAte haiN| taTastha rahane vAle ko lar3AIjhagar3A karane vAlA kahate haiM / jo suzIla-sadAcArI haiM, unheM ve kuzIla kahane meM saMkoca nahIM krte| unakI dhRSTatA itanI bar3ha jAtI hai ki ve una sadAcArI puruSoM ko mitra - patnI athavA guru- patnI jo mAtA kI koTi meM ginI jAtI hai, unake sAtha gamana karane vAlA taka kahate nahIM hicakate / puNyazIla puruSa ko pApI kahane kI dhRSTatA karate haiN| aise vyakti asatya bhASaNa meM kuzala, IrSyA se prerita hokara kisI ko kucha bhI lAMchana lagA dete haiM / ve yaha bhI nahIM socate ki mujhe paraloka meM jAnA hai aura isa mRSAvAda mithyA doSAropaNa kA kitanA duSpariNAma bhugatanA par3egA / aise loga dUsaroM ko lAMchita karake, apamAnita karake, unakI pratiSThA ko malIna karake aise ghoratara pApakarmoM kA saMcaya karate haiM jo bar3I kaThinAI se bhoge binA naSTa nahIM ho skte| aisA asatya bhASaNa karane vAloM ko nArakIya yAtanAoM se bacAne kI sadbhAvanA ke sAtha zAstrakAra ne mRSAvAda ke aneka prakAroM tathA usake duSpariNAmoM kA yahA~ ullekha kiyA hai aura Age bhI kreNge| 1 Elaboration-After discussing the false beliefs of various thinkers (schools of thought), the falsehood of others is discussed in this aphorism. Some people are jealous. Some are jealous of good administration and want to dishonour it due to their hatred towards it. zru. 1, dvitIya adhyayana : mRSAvAda Azrava ( 103 ) Sh. 1, Second Chapter: Falsehood Aasrava 5555555 5 5 5 5 5 5 5 5 5 5 5 5555 5 5555555595555

Page #156
ja )))))))))) Wan Wan 5555555555555555555555))) They say to level allegation against a good ruler's character also. A 4 jealous person feels highly perturbed at the rising respect and fame of 4 others. He feels extreme pain and jealousy when he see others in a state of happiness. Such people dishonour respectable by leveling false allegations. They call the impartial people as quarrelsome. They do not hesitate in calling the chaste as sexy. They are so much rude that they do not hesitate in levelling the allegations on noble persons that they engage in sex with the wife of their friend or wife of the teacher who is considered just as mother. They do the unwarranted act of calling a noble person as sinner. Such a person levels any accusation to any one under the influence of jealousy as he is expert in making false speechs. They do not try to understand that they have to go the next world after the present life-span and that they shall have to bear extremely drastic si consequences there for levelling false allegations. Such persons, by levelling false accusation, by insulting others, by adversely affecting the image of others, acquire extremely thick layer of bad Karmas, which cannot be destroyed without very severe sufferings. The author has described in detail the bad results of their Karmas. In order to save, such persons who make false statements from hellish tortures, the author has for their welfare mentioned in detail various kinds of falsehood and its bad results and he shall discuss them later also. lobhajanya anarthakArI jhUTa FALSEHOOD ARISING FROM GREED 52. Nikkheve avaharaMti parassa atthammi gaDhiyagiddhA abhimuMjaMti ya paraM asNtehiN| luddhA ya kareMtika kUDasakkhittaNaM asaccA atthAliyaM ca kaNNAliyaM ca bhomAliyaM ca taha gavAliyaM ca garuyaM bhaNaMti OM ahrgigmnnN| _____ aNNaM pi ya jAisavakulasIlapaccayaM mAyANiuNaM cavalapisuNaM paramaTThabheyagamasaMtagaM viddesamaNatthakAragaM fa pAvakammamUlaM duddiTaM dussuyaM amuNiyaM NillajjaM loyagarahaNijaM vahabaMdhaparikilesabahula jarAmaraNadukkhasoyaNimmaM asuddhapariNAmasaMkiliTa bhnnNti| 52. ve (mRSAvAdI lobhI) parAye dhana meM atyanta Asakta hokara, dUsaroM kI dharohara ko har3apa jAte U haiM tathA dasare satpuruSoM ko aise doSoM se dUSita karate haiM jo doSa unameM vidyamAna bhI nahIM hote| dhana ke lobhI jhUThI sAkSI dete haiN| ve asatyabhASI dhana ke lAlaca meM, kanyA (mAtR jAti) ke lie, bhUmi (bhUmi OM sambandhI) ke lie tathA gAya-baila Adi pazuoM ke nimitta asatya bhASaNa karate haiM, jo unheM adhogati meM + le jAtA hai| isake atirikta ve mRSAvAdI jAti, kula, rUpa evaM zIla ke viSaya meM asatya bhASaNa karate haiN| Wan mithyA SaDyaMtra racane meM kuzala, parakIya asadguNoM ke prakAzaka, sadguNoM ke vinAzaka, puNya-pApa ke Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$ $$$ $$ zrI praznavyAkaraNa sUtra (104) Shri Prashna Vyakaran Sutra B945555555555555555555555555555558

Page #157
95 5 5 5 5 5 5 5 5 5 5 5 5 55555555595555555 svarUpa se anabhijJa, asatyAcaraNa-parAyaNa loga anyAnya prakAra se bhI asatya bolate haiM / vaha asatya capalatA se yukta haiM, (paizunya) cugalakhorI se paripUrNa haiM, paramArtha ko naSTa karane vAlA, asatya artha vAlA athavA sattva se hIna, dveSamaya, apriya, anarthakArI pApakarmoM kA mUla evaM mithyAdarzana se yukta hai / vaha karNakaTu, samyagjJAnazUnya, lajjAhIna, loka-nindita, vadha - bandhana aura klezoM se paripUrNa, jarA, mRtyu, duHkha aura zoka kA kAraNa hai, mithyA bhASaNa bure pariNAma tathA saMkleza kA kAraNa hai| 52. Greedy persons making false statement grab things belonging to others as they are extremely attached to others property. They point out such faults in noble persons which actually are not in them. Greedy persons give false evidence. Those persons tell lies in a fit of greed for money, and in respect of girl, land, cow, bullock and suchlike animals. This conduct leads them to mean state of existence. In addition, such people make false statements about their clan, caste, appearance and character. They are expert in plotting against others. They publicise false accusation against others and condemn their good qualities. They are ignorant about the nature of merit and demerit. They are prone to indecent conduct. They utter falsehood in different manner. They are clever in making false statement. They are interested in back-biting. They destroy activities of public welfare. Their talk is having wrong interpretation. They are devoid of capability. They are jealous. They are not loved by any one. They are at the root of sinful activities. They have wrong faith (or perception). They do not have right knowledge. They are shameless and are condemned by the public. They are full of disturbing traits and engaged into activities of violence. They are the cause of death, adage, pain and sorrow since they produces improper results, they are full of miseries. vivecana : isa pATha meM cAra prakAra ke asatyoM kA vizeSa rUpa se ullekha kiyA gayA hai - ( 1 ) arthAlIka, (2) bhUmyalIka, (3) kanyAlIka, aura (4) gvaaliik| inakA artha isa prakAra hai (1) arthAlIka - artha arthAt dhana ke lie bolA jAne vAlA alIka (asatya) / dhana zabda se yahA~ sonA, cA~dI, rupayA, paisA, maNi, motI Adi ratna, AbhUSaNa Adi bhI samajha lenA caahie| (2) bhUmyalIka - bhUmi prApta karane ke lie yA becane ke lie aneka prakAra se asatya bolanA, jaise- acchI upajAU bhUmi ko baMjara bhUmi kaha denA athavA baMjara bhUmi ko upajAU bhUmi kahanA Adi / (3) kanyAlIka - kanyA dene meM yA prApta karane meM asatya bhASaNa karanA, sundara suzIla kanyA ko asundara yA duzzIla kahanA aura duzzIla ko suzIla khnaa| (4) gavAlIka - gAya, bhaiMsa, baila, ghor3A Adi pazuoM ke sambandha meM asatya bolanA / cAroM prakAra ke asatyoM meM upalakSaNa se samasta apada, dvipada aura catuSpadoM kA samAveza ho jAtA hai| zru. 1, dvitIya adhyayana mRSAvAda Azrava (105) Sh.1, Second Chapter: Falsehood Aasrava 5 5 5 5 5 5 5 5 5 5 5 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

Page #158
Wan 2 55 5 5 5 5 55 5555 5 5 5 5 5 55555 5 5 5 5 5 5 555 5555 5 55 50 Wan isa saMsAra meM vANI kI zakti prApta honA atyanta durlabha hai, prakRSTa puNyodaya se hI vyakta vANI bolane kA pha sAmarthya hama prApta karate haiM / itanI mahardhya zakti kA sadupayoga tabhI ho sakatA hai, jaba hama sva-para ke hitAhita kA vicAra karake satya, tathya, priya bhASaNa kareM aura AtmA ko pApa kI kAlimA se lipta karane vAle vacanoM kA prayoga na kreN| 5 pha pha Wan Wan Wan Wan paramabheyagaM Adi padoM se sUcita kiyA hai ki jo vacana paramArtha ke bhedaka haiM-muktimArga ke virodhI haiM, kapaTapUrvaka bole jAte haiM, jo nirlajjatApUrNa haiM aura loka meM garhita haiM- sAmAnya janoM dvArA bhI nindita haiM, 5 satyavAdI ko aise vacanoM kA bhI prayoga nahIM karanA caahie| pha Wan Wan Wan 5 Wan pha regarding land, ( 3 ) Falsehood regarding girl (in matrimony) and (4) Falsehood regarding animals like cow. Wan Wan phra tttttt************mittmimimimittmi*****mitlllinnn Wan Wan pha Wan mUla pATha meM pAvakammamUlaM duddinaM dussuyaM amuNiyaM pada vizeSa rUpa se dhyAna dene yogya haiN| inakA tAtparya yaha hai k ki jisa bAta ko, jisa ghaTanA ko hamane acchI taraha dekhA na ho, jisake viSaya meM prAmANika puruSa se sunA na ho aura jise samyak prakAra se jAnA na ho, usake viSaya meM apanA abhimata prakaTa kara denA- apramANita ko pramANita kara denA bhI asatya hai / yaha asatya pApa kA mUla hai| Elaboration-In this lesson, four types of falsehood have been primarily discussed - (1) Falsehood regarding money, ( 2 ) Falsehood (1) Arthaleek-False statement made in respect of money is called Arthaleek. The word money here includes gold, silver, coins, change, rubies, pearls, ornaments and the like. (2) Bhoomyaleek-To make false statement in order to procure land or to sell land, for instance to call barren land as fertile or to call fertile land as barren is called bhoomyaleek. (3) Kanyaleek-- To make false statement regarding a girl (in context of matrimony). For instance, to call a beautiful girl as ugly and of bad character and to call a girl of bad character as beautiful. (4) Gavaleek -- To make false statement about cow, buffalo, bullock, horse and the like is gavaleek. The above said four types of falsehood includes falsehood about all things that have no feet and all that have two feet and four feet. It is very difficult to have power of speech in this world. As a result of very meritorious deeds, one gets the capability of speaking distinct language. The proper use of this capability is possible only when we properly discriminate between good and bad for our welfare and welfare of others and then speak what is true, factual and loveable. We should not use such words which darken our soul with sins. zrI praznavyAkaraNa sUtra (106) Shri Prashna Vyakaran Sutra 5 timitittmi******************tmillltmimimimi******lll******* 2 5 5 5 5 5 5 5 5 5 5 5 55 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5555 5552 / Wan

Page #159
puupuupuupuupuupuumimimimimimimittmimimimimimimimimimimi*******ti In the original text 'Pavakamm Moolam Dudditham dussuyam amuniyam' has been mentioned. These words are worthy to be considered attentively. It means it is also falsehood to express one's opinion about an event which one has not clearly seen, about which one has not heard from a reliable person and about which one has not properly collected proper facts. This falsehood is the root of the sin. The word Parmatthabhajagam in the text indicates that the word or phrase which is against the path of liberation should not be used by lover of truth. He should also not use such words which are altered in a crooked manner, which are shameful and which are disliked or hated by the common people. asatyavAdI : ubhaya- ghAtaka FALSEHOOD DUAL HARM 53. aliyAhisaMdhi-saNNiviTThA asaMtaguNudIrayA ya saMtaguNaNAsagA ya hiMsAbhUovaghAiyaM aliyaM saMpauttA vayaNaM sAvajjamakusalaM sAhugarahaNijjaM ahammajaNaNaM bhaNaMti, aNabhigaya - puNNapAvA puNo vi ahigaraNa - kiriyA - pavattagA bahuvihaM aNatthaM avamaddaM appaNo parassa ya kareMti / 53. jo loga mithyA abhiprAya - Azaya se prerita haiM, jo avidyamAna guNoM kI udIraNA karane vAle, kisI meM guNa nahIM haiM, phira bhI usameM batAte haiM, vidyamAna guNoM ke nAzaka haiM- dUsaroM meM maujUda guNoM ko AcchAdita karate haiM, hiMsA karake prANiyoM ko kaSTa pahu~cAte haiM, jo asatya bhASaNa karate haiM, aise loga sAvadya-pApamaya, ahitakArI, satpuruSoM dvArA garhita aura adharmajanaka vacanoM kA prayoga karate haiN| aise manuSya puNya aura pApa ke svarUpa se anabhijJa hote haiN| ve punaH adhikaraNoM arthAt pApa vRddhi sAdhanoM meM zastranirmANa Adi pApotpAdaka upAdAnoM ko banAne, juTAne, jor3ane Adi kI kriyA meM pravRtti karane vAle haiM, ve apanA aura dUsaroM kA aneka prakAra se anartha aura vinAza karate haiN| 53. Persons who are influenced by false notion, who depict such qualities which actually do not exist in the person concerned, who proclaim that there are good qualities in a person inspite of their absence, who conceal the good qualities of others, who cause violence to the living beings by troubling them, who make false statements; such people use contemptuous, sinful, immoral words which are disliked by the cultured, truth-speaking people. Such human beings are ignorant about the nature of merit and demerit. They again engage themselves in such activities, which increase the growth of sin. They manufacture weapons and other suchlike destructive products or indulge in assembling suchlike things. They cause harm and destruction of themselves and others in many ways. zru. 1, dvitIya adhyayana mRSAvAda Azrava phra (107) Sh. 1, Second Chapter: Falsehood Aasrava

Page #160
Wan Wan phra vivecana : prastuta pATha meM eka tathya yaha bhI spaSTa kiyA gayA hai ki mRSAvAdI asatya bhASaNa karake para kA ahita, vinAza yA anartha nahIM karatA kintu apanA bhI ahita, vinAza aura anartha karatA hai| ataeva apane hita kI rakSA ke lie apane Apako durgati se bacAne ke lie bhI mRSAvAda kA parityAga Avazyaka hai| for himself. So to safeguard one's own welfare and to protect oneself from having re-birth in bad state of existence, it is essential that one should discard falsehood. pha pApa kA parAmarza dene vAle ADVISORS OF SIN 54. emeva jaMpamANA mahisasUkare ya sArhiti ghAyagANaM, sasayapasayarohie ya sAhiti vAgurANaM tittira- vaTTaga - lAvage ya kaviMjala - kavoyage ya sAhiMti sAuNINaM, jhasa-magara-kacchabhe ya sAhiti macchiyANaM, saMkhaMke khullae ya sAhiti magarANaM, ayagara - goNasamaMDalidavvIkare maulI ya sAhiti bAlavaNaM, gohA - seharA - sallaga - saraDage ya sAhiti luddhagANaM, gayakulavANarakule ya sAhiMti pAsiyANaM, suga- barahiNa - mayaNasAla - koila - haMsakule sArase ya sAhiti posagANaM / Elaboration-In this aphorism, it has been clarified that a person who is in the habit of telling lies, he by making false speeches causes damage to the welfare not only of others but also to his own welfare. He digs a pit 5 Wan 5 5 5 Wan 5 Wan ArakSakoM- kArAgAra Adi ke rakSakoM ko vadha, bandha aura yAtanA dene ke upAya batalAte haiN| coroM ko dhana, dhAnya aura gAya-baila Adi pazu batalAkara corI karane kI preraNA karate haiN| guptacaroM ko grAma, zrI praznavyAkaraNa sUtra Shri Prashna Vyakaran Sutra phra Wan Wan Wan vahabaMdhajAyaNaM ca sAhiMti gommiyANaM, dhaNa - dhaNNa - gavelae ya sAhiti takkarANaM, gAmAgaranagarapaTTaNe ya sAhiti cAriyANaM, pAraghAiya paMthaghAiyAo ya sAhiMti gaMTibheyANaM, kayaM ca coriyaM sAhiMti 5 guttiyA / mimimimimimimimimimimimimimimimimimimimimimimimittmi*****mitmilllkt****tu! laMchaNa- NilaMchaNa-dhamaNa- dUhaNa - posaNa - vaNaNa - davaNa - vAhaNAiyAiM sAhiMti bahUNi gomiyANaM, dhAu - maNi - sila - ppavAla - rayaNAgare ya sAhiMti AgarINaM, pupphavihiM phalavihiM ca sAhiMti mAliyANaM, phra huko sAhiti vaNacarANaM / ( 108 ) Wan Wan 54. ve sva aura para donoM kA ahita karane vAle mRSAvAdI jana jIva (apane kSudra svArthavaza ) ghAtakoM ko bhaiMsoM aura zUkaroM ke sambandha meM hiMsA kA upadeza dete haiM, vyAdhoM, zikAriyoM ko - zazakakharagoza yA mRgazizu aura rohita dikhAte haiN| tItura, battakha aura lAvaka tathA kapiMjala aura kabUtara pakSIghAtakoM cir3ImAroM ko dikhalAte haiM, macchImAroM ko machaliyA~, magara aura kachuA dikhAte haiM, zaMkha ( dvIndriya jIva), aMka - jala-jantu aura kaur3I ke jIva dhIvaroM ko batalA dete haiM, ajagara, goNasa, maNDalI evaM darvIkara jAti ke sarpoM tathA mukulI - binA phana ke sarpoM ko, sA~pa pakar3ane vAloM ko batalA dete haiM, godhA, seha, zallakI aura giragiTa lubdhakoM ko hAthiyoM aura bandaroM ke jhuNDoM para jAla DAlakara pakar3ane vAloM ko batalAte haiN| totA, mayUra, mainA, kokilA aura haMsa ke kula tathA sArasa pakSI poSakoM - inheM pakar3akara, bandI banAkara rakhane vAloM ko batalA dete haiM / 5 5 Wan

Page #161
nagara, Akara aura pattana Adi bastiyA~ (evaM unake gupta rahasya) batalAte haiN| granthibhedakoM ko-gA~Tha kATane vAloM ko, pathikoM ko, rAste ke anta meM athavA bIca meM mArane-lUTane Adi ke upAya batA dete : haiN| nagararakSakoM-kotavAla Adi pulisakarmacAriyoM ko kI huI corI kA bheda batalAte haiN| ___gAya Adi pazuoM kA pAlana karane vAloM ko kAna Adi kATanA, yA nizAna banAnA, napuMsaka-: vadhiyA karanA, dhamaNa-bhaiMsa Adi ke zarIra meM havA bharanA (jisase vaha dUdha adhika de), duhanA, poSanA-jau Adi khilAkara puSTa karanA, bachar3e ko dUsarI gAya ke sAtha lagAkara gAya ko dhokhA denA arthAt vaha gAya dUsare ke bachar3e ko apanA samajhakara stana-pAna karAye, aisI bhrAnti meM DAlanA, pIr3A pahu~cAnA, vAhana gAr3I Adi meM jotanA ityAdi anekAneka pApapUrNa kArya inake upAya tathA rahasya ! sikhalAte haiN| isake atirikta (ve mRSAvAdI jana) khAna khudAne vAloM ko lauha Adi dhAtue~ batalAte haiM, candrakAnta Adi maNiyA~ batalAte haiM, zilAprabAla-mUMgA aura anya ratna batalAte haiN| mAliyoM ko puSpoM aura phaloM ke prakAra batalAte haiM tathA vanacaroM-bhIla Adi vanavAsI janoM ko madhu kA mUlya aura madhu ke ! chatte batalAkara use prApta karane kI tarakIba sikhAte haiN| 54. There are people who by false talk (due to mean selfish interest) ! engage themselves in non-welfare for themselves and others. They tell the killers about he-buffaloes and pigs. They inform hunters about rabbits, young deer and rohit. They tell the sparrow-hunters about quails, ducks, lavaks. Kapinjal and pigeons. They inform fishers about i fishes, crocodiles and tortoise. They inform hunters of aquatic creatures about conch-shells, anks (creatures living in water) and other suchlike creatures. They tell snake catchers about snakes of various categories such as ajagar, gonas, mandali and darvikar. They also inform them about mukuli--the snake without tongue. They inform the location of godha, seg, shallaki, giragit, elephants and monkeys to these who are expert in catching them by casting the net. They tell bird catchers about ! parrots, peacocks, nightingale, swan, cranes and koel, who keep them in cages. Security Guards--They tell jailers methods of beating, torturing and keeping the prisoners in bondage. They tell thieves the locations where! money, grain, cows and bullocks are kept and inspire them to commit theft. They tell spies about various colonies, villages, towns and the like and also their secrets. They tell robbers various methods of robbing and killings passers-bye. They tell the secrets of thefts to the security guards of the town and the police. They train keepers of animals in various sinful activities involving violence to animals such as cutting their ears, marking them -1 -1 nAnA --1 . nAgAnA PIPIIP nAnAgAnA LC LC zru.1, dvitIya adhyayana : mRSAvAda Azraya ( 109 ) Sh.1, Second Chapter: Falsehood Aasrava 15555555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #162
89555555555555555555555555555555555 permanently, making them non-productive, filling their body with air (so that they may produce more milk), process of milking them, making them fat by feeding herbs and milking them with the help of a calf of another cow and then cheating them. They also educate them in causing 4 trouble to animals and in using them to drive cart. Further they tell about various metals to those who own mines. They tell them about * various precious stones such as jewels, chandrakant jewel. Shilaprabals and others. They tell about various types of flowers and fruit to gardeners. They tell about the location of beehives so that honey could be procured, to the bhils and foresters. vivecana : isI prakAra cir3ImAroM ko pakSiyoM kA patA, macchImAroM ko machaliyoM Adi jalacara jIvoM ke sthAna evaM ghAta kA upAya batAte haiN| coroM, DAkuoM, jebakataroM Adi ko corI Adi ke sthAna-upAya Adi batalAte haiN| tAtparya yaha hai ki vivekavikala loga aneka prakAra se aise vacanoM kA prayoga karate haiM jo hiMsA Adi anarthoM ke kAraNa haiM aura hiMsAkArI vacana mRSAvAda meM hI garbhita haiM, bhale hI ve kisI uddezya se bole gye| ataH satya ke upAsakoM ko aisA prayoga nahIM karanA cAhie jisase Arambha-samArambha Adi ko uttejanA mile yA hiMsA ho| __Elaboration-In this manner, they tell sparrow-catchers, fishermen, hunters and thieves various locations and methods of committing violence. In brief those who are not discriminating about violent activities, they use suchlike words which result in causing violence. Such words fall in the category of falsehood even if they might have been uttered for some other purpose. So the followers of truth should not use such words which may inspire violence to living beings in any form. OM pApa kArya meM sahabhAgI banane vAle BECOMING PARTNERS IN VIOLENT SINFUL ACTS 55. jaMtAI visAiM mUlakammaM AhevaNa-AviMdhaNa-Abhioga-maMtosahippaoge coriya-paradAragamaNa-bahupAvakammakaraNaM ukkhaMdhe gAmaghAiyAo vaNadahaNa-talAgabheyaNANi buddhivisaviNAsaNANi OM vasIkaraNamAiyAI bhaya-maraNa-kilesadosajaNaNANi bhAvabahusaMkiliTThamaliNANi bhUyaghAovaghAiyAI saccAI vi tAI hiMsagAI vayaNAI udAharati / 55. mAraNa, mohana, uccATana Adi ke lie yantra Adi likhakara dene yA pazu-pakSiyoM ko pakar3ane vAle yantroM, saMkhiyA Adi viSoM tathA garbhapAta Adi ke lie jar3I-bUTiyoM ke prayoga, mantra Adi dvArA : nagara meM kSobha yA vidveSa utpanna kara dene athavA mantrabala se dhanAdi pAne ke upAya, dravya aura bhAva se OM vazIkaraNa maMtroM evaM auSadhiyoM ke prayoga, corI, parastrIgamana Adi ke bahuta-se pApakarmoM ke upadeza dene ke ma tathA chala se zatrusenA kI zakti ko naSTa karanA athavA use kucala dene ke, jaMgala meM Aga lagA dene, tAlAba Adi jalAzayoM ko sukhA dene ke, gA~va ko naSTa kara dene ke, buddhi ke viSaya-vijJAna Adi athavA buddhi evaM sparza, rasa Adi viSayoM ke vinAza ke, vazIkaraNa Adi ke bhaya, maraNa, kleza aura Wan duHkha utpanna karane vAle upAya batAte haiN| aise vacana jIvoM ko saMkleza pahu~cAne vAle haiN| jIvoM kA ghAta aura upaghAta karane vAle hone se mRSAvAda kI zreNI meM hI Ate haiN| $$ $$$$$$$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI praznavyAkaraNa sUtra (110) Shri Prashna Vyakaran Sutra B9555555555555555555555558

Page #163
Wan 55555555555555555555)))))))))))))) 55. Some people provide Yantras in writing for killing, enticing, bewildering others. They give yantra for catching birds and animals. They use herbs for preparing medicines for abortion. They create terror or hatred in the town with mantras. They tell methods of collecting or usurping money through mantras. They use mantra and medicines to enslave others. They educate people in art of stealing, sex and other suchlike sinful activities. They tell the methods of reducing the strength of the army of the enemy through deceitful means or that of crushing it. They tell methods of setting forest on fire, of drying tanks and other water resources, of destroying villages and of adversely affecting the field of intellect. They tell methods of creating fear, disturbance and trouble to others and also of overpowering others. Such yantras, mantras and words fall in the category of falsehood since they result in trouble and violence to the living beings. vivecana : ukta varNana kA sAra yahI hai ki satyavAdI kI vANI amRtamayI aura sabakA kalyANa karane vAlI honI caahie| usase kisI kA akalyANa va ahita na ho| ___ isa tathya ko adhika spaSTa karane ke lie sUtrakAra ne prANiyoM kA upaghAta karane vAlI bhASA kA vivaraNa bhI diyA hai| yathA-maMtra, tantra, yantra Adi ke prayoga batalAkara kisI kA aniSTa karanA, corI evaM parastrIgamana sambandhI upAya batalAnA, grAmaghAta kI vidhi batalAnA, jaMgala ko jalAne kA upadeza denA aadi| aise samasta vacana hiMsottejaka athavA hiMsAjanaka hone ke kAraNa vivekavAn puruSoM ke lie tyAjya haiN| Elaboration --The essence of the above description is that the language of followers of truth should be sweat and for the welfare of every one. There should not be any element of disaster in it for any one. In order to further clarify this fact, the author has mentioned in detail the language that causes violence to living beings. For instance to cause harm to others by telling suchlike mantra and yantras, to tell methods of stealing or engaging in sex, to tell methods of destroying villages, setting forest on fire-all such words which cause violence, inspire violence should be totally avoided by followers of truth and discrimination. hiMsaka upadeza-Adeza VIOLENT LESSONS AND ORDERS 56. puTThA vA apuTThA vA paratattiyavAvaDA ya asamikkhiyabhAsiNo uvadisaMti, sahasA uTTA goNA gavayA damaMtu, pariNayavayA assA hatthI gavelaga-kukkuDA ya kijaMtu, kiNAveha ya vikkeha pahaya ya sayaNassa deha piyh| dAsI-dAsa-bhayaga-bhAillagA ya sissA ya pesagajaNo kammakarA ya kiMkarA ya ee sayaNaparijaNo ya zru.1, dvitIya adhyayana : mRSAvAda Azraya (111) Sh.1, Second Chapter: Falsehood Aasrava

Page #164
9555555555555555555555555555555555555 kIsa acchaMti ! bhAriyA bhe karittu kammaM, gahaNAI vaNAI khettakhilabhUbhivallarAI uttaNa-ghaNasaMkaDAI / DajhaMtu-sUDijjaMtu ya rukkhA, bhijjaMtu jaMtabhaMDAiyassa uvahissa kAraNAe bahuvihassa ya aDhAe ucchU dujaMtu, OM pIlijjaMtu ya tilaa| payAveha ya iTThakAu mama gharaTThayAe, khettAI kasaha kasAveha ya, lahuM gAma-Agara-Nagara-kheDa-kabbaDe OM Niveseha, aDavIdesesu viulasIme puSpANi ya phalANi ya kaMdamUlAI kAlapattAI giNheha, kareha saMcayaM // parijaNaTThayAe sAlI vIhI javA ya luccaMtu malijjaMtu uppaNijjaMtu ya lahuM ya pavisaMtu ya koTThAgAraM / Wan 56. jo anya prANiyoM ko santApa-pIr3A pahu~cAne meM saMlagna hote haiM, ve avicArapUrvaka bhASaNa karane + vAle loga kisI ke pUchane para aura (kabhI-kabhI) binA pUche hI sahasA (apanI paTutA prakaTa karane ke lie) dUsaroM ko isa prakAra kA upadeza dete haiM ki-U~ToM, bailoM aura jaMgalI pazu rojha Adi ko isa ke prakAra damana kro| pariNata Ayu vAle ina azvoM ko, hAthiyoM ko, bher3a-bakariyoM ko yA murgoM ko / kharIdo, kharIdavAo, inheM beca do, pakAne yogya vastuoM ko pakAo, svajana ko de do, madirA Adi pIne yogya padArthoM kA pAna kro| dAsI, dAsa-naukara, bhRtaka-bhojana dekara rakhe jAne vAle sevaka, bhAgIdAra, ziSya, karmakara-karma / karane vAle, kiMkara-kyA karU~? isa prakAra pUchakara kArya karane vAle, ye saba prakAra ke karmacArI tathA ye OM svajana aura parijana kyoM-kaise (nikamme-niThalle) baiThe hue haiN| arthAt unase kAma kyoM nahIM lete? ye 4 bharaNa-poSaNa karane yogya haiM arthAt inakA vetana Adi cukA denA caahie| inase apanA kAma krvaao| ye saghana vana, kheta, binA jotI huI bhUmi, jo uge ghAsa-phUsa se bhare haiM, inheM jalA DAlo, ghAsa kaTavAo OM yA ukhar3avA DAlo, yantroM-ghAnI, gAr3I Adi bhAMDa-kuNDe Adi upakaraNoM ke lie aura nAnA prakAra ke prayojanoM ke lie vRkSoM ko kaTavAo, tiloM ko pelo-inakA tela nikaalo|| ghara banAne ke lie IMToM ko pakAo, khetoM ko joto athavA jutavAo, jaldI-se grAma, Akara, ma nagara, kher3A aura karbaTa Adi ko bsaao| pradeza meM vistRta sImA vAle gA~va Adi bsaao| puSpoM aura # phaloM ko tor3ane yA grahaNa karane kA samaya ho cukA hai, aise kandoM aura mUloM ko grahaNa kro| apane OM parijanoM ke lie inakA saMcaya kro| zAlI-dhAna, brIhi-anAja Adi aura jau ko kATa lo| inheM malo, arthAt masalakara dAne alaga kara lo| pavana se sApha karo-dAnoM ko bhUse se pRthak karo aura zIghra koThoM , aura gharoM meM bhara lo| 56. There are people who are engaged in causing trouble and violence y to other living beings. They speak without proper thought. They tell on y asking and sometimes even suddenly in order to exhibit their intelligence) to others that they should in such and such manner control camel, bullocks and wild horse. They advise them that they should purchases horse, elephants, sheep and goat. They advise them to get such animals purchased or sold. They further advise them to cook the 4 things worthy of cooking and to give them to their relatives. They advise them to take intoxicants such as wine. %%%%%%%%%%%%%%%%%%%%%%Sui Sui Sui Sui Nan Nan Nan Nan Nan Nan %%%%%%%%%%%%%BEE zrI praznavyAkaraNa sUtra (112) Shri Prashna Vyakaran Sutra | You Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%%%%%%%%%%%B

Page #165
5454545454545454545454141414141414141454 456 457 455 456 457 455 456 457 455 456 457 45 They ask them why the servants, employees, partners, pupils, workers, people of their own family are sitting idle and why don't you get work from them. They advise them to pay them off. They ask them to get work done from the said employees. They advise them to set thick forest, unploughed land that has grass on it, on fire. They counsel them to get cut or pulled the grass. They ask them to get cut the trees for preparing various machines or vehicles. They advise them to crush seasame-seeds, and get oil from it. They advise them to set brick-kiln on fire for getting bricks to construct house. They ask them to plough fields or get them ploughed. They ask them to get village, town or colony inhabited soon. They ask them to get villages with large boundaries settled. They tell them that it is the right time to pluck and collect flowers and fruits and that they should collect Kands and mools (the vegetables that have infinite number of living beings). They suggest that such things should be stored for relatives. They advise them to harvest paddy, barley and other crops, winnow them and to procure grains out of them by separating the husk from the corn. They ask them to store grains soon. vivecana : prastuta pATha meM yaha pratipAdana kiyA gayA hai ki vivekavihIna jana kisI ke pUchane para athavA na pachane para bhI. apane svArtha ke lie athavA binA svArtha bhI kevala apanI cataratA. vyavahArakazalatA aura prauDhatA prakaTa karane ke lie dUsaroM ko aisA Adeza-upadeza diyA karate haiM, jisase aneka prANiyoM ko pIr3A upaje, paritApa pahu~ce, unakI hiMsA ho, vividha prakAra kA Arambha-samArambha ho| sarvavirati ke ArAdhaka sAdhu-sAdhvI to aise vacanoM kA prayoga kabhI nahIM karate haiM, kintu dezavirati ke ArAdhaka zrAvakoM evaM zrAvikAoM ko bhI aise nirarthaka vAda se sadaiva bacane kI sAvadhAnI rakhanI caahie| Elaboration In the present lesson it has been mentioned that the persons who do not have sense of discrimination advise on one's asking and sometimes even without asking for their selfish purpose and even without such a purpose simply to exhibit their expertise in worldly behaviour and experience that they should engage in such activities which cause violence to living beings in different forms. Monks and nuns never use such a language, as they have totally discarded worldly activities, which cause violence to any living beings. Even household followers of religious discipline (Shravaks) observing vows of the householder should always avoid suchlike useless talk. zru.1, dvitIya adhyayana : mRSAvAda Azraya ( 113 ) Sh.1, Second Chapter: Falsehood Aasrava 45454545454545454545454545454545454545454545454545454545454 455 454

Page #166
25555 5 55595555555555955555555555595 255955 5 5 5 5 5 5 5 5 5 5 5 555 555555555 5 5 5 5 5 5 5 5 5 5 595555552 15 yuddhAdi ke upadeza - Adeza LESSON OR ORDER ABOUT WAR 57. appamahaukkosagA ya hammaMtu poyasatthA, seNNA NijjAu jAu DamaraM, ghorA vaTTaMtu ya saMgAmA pavahaMtu ya sagaDavAhaNAI, uvaNayaNaM colagaM vivAho jaNNo amugammi ya hou divasesu karaNesu muhutte kkha tihi / ajja hou NhavaNaM muiyaM bahukhajjapijjakaliyaM kougaM viNhAvaNagaM, saMtikammANi kuNaha sasi - ravigovarAga - visamesu sajjaNapariyaNassa ya Niyagassa ya jIviyassa parirakkhaNaTTayAe paDisIsagAI ya deha, ya sIsovahAre vivihosahimajjamaMsa - bhakkhaNNa - pANa - mallANulevaNapaIvajali-ujjalasugaMdhidhUvAvagAra- puppha-phala-samiddhe pAyacchitte kareha, pANAivAyakaraNeNaM bahuviheNaM vivarIuppAyadussumiNapAvasauNa- asomaggahacariya - amaMgala - Nimitta - paDighAyaheuM, vitticcheyaM kareha, mA deha kiMci dANaM, suTTa hao suTTu hao suTTu chiNNo bhiNNotti uvadisaMtA / daha evaMvihaM kareMti aliyaM maNeNa vAyAe kammuNA ya akusalA aNajjA aliyANA aliyadhamma - NirayA aliyAsu kahAsu abhiramaMtA tuTThA aliyaM karettu hoi ya bahuppayAraM / 57. kucha loga dUsaroM ko isa prakAra ke Adeza - upadeza Adi karate haiM jaise- choTe, madhyama aura bar3e naukA - dala yA naukA- vyApAriyoM yA naukA- yAtriyoM ke samUha ko naSTa kara do / yuddhAdi ke lie senA prayANa kare, saMgrAma bhUmi meM jAye, ghora yuddha prArambha ho / gAr3I aura naukA Adi vAhana caleM, upanayana (yajJopavIta) saMskAra, zizu kA muNDana saMskAra, vivAha-saMskAra, yajJa- ye saba kArya amuka dinoM meM, karaNoM meM, muhUrtoM meM, nakSatroM meM aura tithiyoM meM hone caahie| Aja saubhAgya ke lie snAna karanA cAhie athavA saubhAgya evaM samRddhi ke lie pramoda - snAna karAnA cAhie- Aja pramodapUrvaka bahuta vipula mAtrA meM khAdya padArthoM evaM madirA Adi peya padArthoM ke bhoja ke sAtha saubhAgya vRddhi athavA putrAdi kI prApti ke lie vadhU Adi ko snAna karAo tathA (DorA bA~dhanA Adi) kautuka kro| sUryagrahaNa, candragrahaNa aura azubha svapna ke phala kA nivAraNa karane ke lie vividha maMtrAdi se saMskArita jala se snAna aura zAnti karma kro| apane kuTumbIjanoM kI athavA apane kI rakSA ke lie kRtrima - ATe Adi se banAye hue pratizIrSaka sira kI AkRti banAkara caNDI Adi deviyoM kI bheMTa car3hAo / aneka prakAra kI auSadhiyoM, madya, mA~sa, miSThAnna, anna, pAna, puSpamAlA, jIvana pazuoM duHsvapna, candana - lepana, ubaTana, dIpaka, sugandhita dhUpa, puSpoM tathA phaloM se paripUrNa vidhipUrvaka bakarA Adi ke siroM kI bali do / vividha prakAra kI hiMsA karake azubha sUcaka utpAta, prakRtivikAra, 5 apazakuna, krUra grahoM ke prakopa, amaMgala sUcaka aMgasphuraNa - ( avayavoM kA phar3akanA) Adi ke phala ko naSTa karane ke lie prAyazcitta kro| amuka kI AjIvikA naSTa kara do| kisI ko kucha bhI dAna 5 mata do| vaha mArA gayA, yaha acchA huaa| use kATa diyA, yaha ThIka huA / usake Tukar3e-Tukar3e kara DAle, yaha bahuta acchA huaa| zrI praznavyAkaraNa sUtra ( 114 ) Shri Prashna Vyakaran Sutra 2 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 55 555555552 Wan

Page #167
5555555555555555555555555555 isa prakAra kisI ke na pUchane para yA pUche jAne para bhI Adeza - upadeza athavA kathana karate hue, mana-vacana-kAya se hiMsAnumodI mithyA AcaraNa karane vAle anArya, akuzala, mithyAmatoM kA anusaraNa karane vAle mRSA bhASaNa karate haiN| aise mithyA dharma meM nirata loga (ajJAna meM DUbe ) mithyA kathAoM meM ramaNa karate hue, nAnA prakAra se asatya kA sevana karake santoSa kA anubhava karate haiM / 57. Some persons order others in this manner. They ask that chain of small, medium and large, boats may be destroyed, all the traders doing trade through boats be destroyed or the persons travelling in boats be destroyed. They order the army to move for war, to go to the battle-field and to start a fierce battle. They order that the vehicles and boats be started. They direct that different ceremonies such as wearing of holy thread, the hair-cutting of the newly born child, the marriage, the yajna (fire-sacrifice) be performed on such particular days at such and such auspicious time, at such and such constellation and on such days of Indian calendar. They say that one should take bath today for good luck or one should get others bathed for good future and prosperity. They suggest that the daughter-in-law should be directed to take bath today for prosperity or for having a son and the like; food be prepared happily in plenty and enjoyed with intoxicants like wine and drinks. They advise that in order to remove the evil effect of solar eclipse, lunar eclipse and bad dream one should take bath with the water affected with the influence of various mantras. They ask that for the protection of oneself and the members of the family, shapes of heads be made with the flour and sacrificed before goddess Chandi. They suggest that the heads of goats and other animals decorated with many types of herbs, intoxicants, meat, sweats, garlands, sandal paste, lighted lamp, fragrant incense and fruit be sacrificed in the manner narrated by them. They advise that the affect of bad omens like bad dreams, dreadful planet and shaking of limbs be avoided by performing activities involving violence to living beings suggested by them as a repentance. They direct that means of livelihood of a particular person be destroyed. They direct that nothing should be given in charity to any one. They declare that it is good that such and such person has been killed or chopped off or has been reduced to pieces. Thus while giving such orders at any one's asking or without it, these uncivilised people who are incompetent and follow wrong faith, while appreciating violent activities and wrong conduct, follow falsehood in their speech. Such persons lacking true knowledge, narrate untrue stories and feel satisfied by following various types of wrong activities. zru. 1, dvitIya adhyayana mRSAvAda Azrava (115) Sh.1, Second Chapter: Falsehood Aasrava 5555555555555555555555555555555555

Page #168
Wan pha kucha ajJAnI aisA mAnate haiM ki jIvita bakare yA bhaiMse kI bali car3hAne meM pApa hai, para ATe ke piNDa se usI kI AkRti banAkara bali dene meM koI bAdhA nahIM hai / kintu yaha kriyA bhI ghora hiMsA kA kAraNa hotI hai| kRtrima bakare meM bakare kA saMkalpa hotA hai, ataeva usakA vadha bakare ke vadha ke samAna hI pApotpAdaka hai| jaina grantha meM 5 kAla zaukarika kA udAharaNa jo kue~ meM baiThA apane zarIra ke maila se bhaiMse banAkara maila ke piNDoM meM bhaiMsoM kA saMkalpa karake unakI hatyA karatA thaa| pariNAmasvarUpa use naraka meM jAnA pdd'aa| phra 5 vivecana prastuta sUtra meM varNita hiMsA ke vividha svarUpoM kA Adeza - upadeza dene vAloM ko ajJAnI, 5 mithyAtvI aura apanI AtmA kA adhaHpatana karane vAle batAye haiN| koI yuddha Adi kA upadeza ho, yA graha zAnti Adi ke lie yajJa, pazu bali yA zAntikarma Adi ho, jisameM bhI jIvoM kI ghAta hotI ho, ve sabhI vacana aura kArya hiMsA ke sAdhana hone se yA jinase hiMsA kI preraNA va hiMsA ko uttejanA milatI hai, vaha mithyA bhASaNa hai| mithyA bhASaNa ke vividha svarUpoM kA kathana karane ke pazcAt aba zAstrakAra mRSAvAda ke bhayAnaka phala kA varNana karate haiN| Elaboration-In the present aphorism, it has been mentioned that the persons who suggest or direct various type of violent activities, are ignorant of truth. They are of wrong faith and they adversely affect their soul. Whether the order be for engaging in war, for animal sacrifice in yajna to bring peace, if there is killing or hurting of living being in it than all such words or acts are false speech since they inspires violence. Wan Some believe that it is a sin to sacrifice a living he-goat or a hebuffalo. But there is no harm in sacrificing such a shape made of kneaded flour. But in fact such an act is cause of dreadful violence 5 (himsa). In the artificial he-goat, one has in his mind the real he-goat. So by sacrificing it, he collects the same sin as he collects when he sacrifices a living he-goat. In Jain scriptures there is the example of Kaal butcher. He while in a well was collecting the moist dust from his body and preparing he-buffaloes with it and was killing them considering in his mind that he was killing he-buffaloes. As a result therefore, he was reborn in hell and suffers for his sins there. 55 After narrating false speech of various types, the author describes the dreadful results of it. mRSAvAda kA bhayAnaka phala DREADFUL RESULTS OF FALSEHOOD 58. tassa ya aliyassa phalavivAgaM ayANamANA var3DheMti mahatbhayaM avissAmaveyaNaM dIhakAlaM bahudukkhaka rayatiriyajoNiM / te ya alieNa samabaddhA AiddhA puNabbhabaMdhayAre bhamaMti bhIme duggaivasahimuvagayA / te ya dIsaMti iha duggayA duraMtA paravassA atthabhogaparivajjiyA ahiyA phuDiyacchavi-bIbhaccha - vivaNNA, kharapharusavirattajjhAmajjhasirA, NicchAyA, lallaviphalavAyA, asakkayamasakkayA agaMdhA aceyaNA dubhagA zrI praznavyAkaraNa sUtra phra ( 116 ) 5 Shri Prashna Vyakaran Sutra phra Chu phra phra

Page #169
bhAgAmAyAmAmAmAmA )))))))))))))))))))) # akaMtA kAkassarA hINabhiNNaghosA vihiMsA jaDabahiraMdhayA ya mammaNA akaMtavikayakaraNA, NIyA NIyajaNaNiseviNo loyagarahaNijjA bhiccA asarisajaNassa pessA dummehA loya-veyaajjhappasamayasuivajjiyA, NarA dhammabuddhiviyalA / ___alieNa ya teNaM paDajjhamANA asaMtaeNa ya avamANaNapiTTimaMsAhikkheva-pisuNa-bheyaNa-gurubaMdhava# sayaNa-mittavakkhAraNAiyAI abbhakkhANAI bahuvihAI pAveMti amaNoramAiM hiyayamaNadUmagAiM jAvajjIvaM duruddharAI aNi?-kharapharusavayaNa-tajjaNa-NibhacchaNadINavayaNavimalA kubhoyaNA kuvAsasA kuvasahIsu # kilissaMtA Neva suhaM Neva NicuiM uvalabhaMti accaMta-viuladukkhasayasaMpalittA / / 58. pUrvokta prakAra ke mithyA bhASaNa ke kaTu phala-vipAka se anajAna, ve mRSAvAdI jana naraka aura tiryaMca yoni meM paribhramaNa kI vRddhi karate haiM, jahA~ satata-bhaya mahAbhaya hai, jinameM vizrAmarahita-lagAtAra vedanA bhugatanI par3atI hai aura jo dIrghakAla taka bahuta duHkhoM se paripUrNa haiN| (naraka-tiryaMcayoniyoM meM lambe samaya taka ghora duHkhoM kA anubhava karake zeSa rahe karmoM ko bhogane ke lie) ve mRSAvAdI loga bhayaMkara punarbhava janma-maraNa ke andhakAra meM bhaTakate haiN| usa punarbhava (manuSya bhava) meM bhI durgati prApta karate haiM, jisakA anta bar3I kaThinAI se hotA hai| ve mithyAvAdI manuSya punarbhava. (isa bhava) meM bhI parAdhIna hokara jIvana yApana karate haiN| isa bhava meM unheM na to bhogopabhoga kA sAdhana ke artha (dhana) prApta hotA hai aura na ve manojJa bhogopabhoga hI prApta kara sakate haiN| ve (sadA) duHkhI rahate haiN| unakI camar3I bivAI, dAda, khujalI Adi se phaTI rahatI hai, ve DIlaDaula se bhayAnaka dikhAI dete haiM aura meM kurUpa hote haiN| kaThora sparza vAle, sadA becaina, malIna evaM sArahIna zarIra vAle hote haiN| zobhAkAnti se rahita hote haiN| ve na to spaSTa uccAraNa kara sakate haiM aura na unakI vANI kA koI prabhAva yA sArthakatA hotI hai| ve saMskArarahita aura satkAra Adi se rahita hote haiM, sarvatra tiraskAra ko prApta karate haiN| unakA OM zarIra durgandha se vyApta, viziSTa cetanA se vihIna hotA hai, ve abhAge, akAnta-anicchanIya-akamanIya, kaue ke samAna aniSTa svara vAle, dhImI aura phaTI huI AvAja vAle, dUsaroM ke dvArA aneka prakAra se satAye jAne vAle, jar3a, badhira, aMdhe, gUMge aura totalI bolI bolane vAle, amanojJa tathA vikRta indriyoM Wan vAle, jAti, kula, gotra tathA kAryoM se nIca hote haiN| unheM nIca logoM kA sevaka-dAsa bananA par3atA hai| ve ma loka meM nindA va apamAna ke pAtra hote haiM, unheM sarvatra tiraskAra evaM dhikkAra prApta hotA hai| ve cAkara hote haiM aura apane se bhI nikRSTa AcAra-vicAra vAle logoM ke AjJApAlaka yA dveSapAtra hote haiN| ve OM durbuddhi hote haiN| ataH mahAbhArata, rAmAyaNa Adi laukika zAstra, Rgveda, sAmaveda Adi veda, yogazAstra, karmagrantha Adi adhyAtma zAstroM evaM jaina-bauddha Adi AgamoM yA siddhAntoM ke zravaNa evaM jJAna se rahita meM hote haiN| ve dharmabuddhi se rahita hote haiN| ____ usa azubha yA anupazAnta asatya kI agni se jalate hue ve mRSAvAdI jIvana meM apamAna, nindA, AkSepa-doSAropaNa, cugalI, paraspara kI phUTa athavA prema-samba dhoM kA bhaMga Adi viSama sthitiyoM ko prApta karate haiN| gurujanoM, bandhu-bAndhavoM, svajanoM tathA mitrajanoM ke kaThora vacanoM se anAdara pAte haiN| amanorama, hRdaya aura mana ko santApa dene vAle tathA jinakA pratIkAra sampUrNa jIvana meM bhI kaThinAI se pApa zru.1, dvitIya adhyayana : mRSAvAda Azrava (117) Sh.1, Second Chapter : Falsehood Aasrava

Page #170
255555 tmilllimimimimimimimimimimimimimimimimimilllktllltlllttmimimimimimimimimimimimimimimimipuumi& 5 5555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555550 ho sake yA na ho sake aise aneka prakAra ke mithyA AropoM ko ve prApta karate haiM / aniSTa- apriya, tIkSNa, kaThora aura marmavedhI vacanoM se tarjanA, jhir3akiyoM aura dhikkAra-tiraskAra ke kAraNa dIna mukha evaM khinna citta vAle hote haiM / ve mRSAvAda ke pApa ke phalasvarUpa unheM na to acchA bhojana prApta hotA hai, na pahanane-or3hane ke lie acche vastra hI nasIba hote haiN| unheM nikRSTa gandI bastI meM kleza pAte hue atyanta evaM vipula duHkhoM kI agni meM jalanA par3atA hai| unheM na to zArIrika sukha prApta hotA hai aura na hI mAnasika zAnti milatI hai| 58. The common men is ignorant about the dreadful result of wrong talk. Such persons making false utterances increase their wandering in hellish and animal state of existence. They have to remain there in continuous state of fear. They cannot take any rest there. They have to undergo suffering. They have to remain for a long time in such a condition, which is full of troubles. (After going through dreadful troubles of hellish and animal life for a long period, in order to suffer the fruits of remaining bad karma), these false speaking people wander about in the dark vicious circle of life and death. Even in the state of human existence, their condition is wretched and they pass through that period with great difficulty. Even in that life those people lead the life of slavery. They do not have requisite means to enjoy life. They remain always in trouble. There skin remains polluted and torn due to various diseases such as itching. They are unattractive in their appearance. There touch is also not soothing. They remain always restless, dirty and impotant. They are devoid of beauty. They cannot speak clearly. Their words are not effective. They are uncivilised and they do not command any respect. They are hated everywhere. Their body gives out foul smell and their level of consciousness is also pretty Wan low. They are unlucky, ugly and do not have any attractive feature. Their voice is disliked by every one, like that of a crow. Their voice is very low and indistinct. They are tortured by others in different ways. They are dull, hard of hearing, blind dumb and their words are not clear. Their sense organs are not in proper proportion. They belong to mean class of family and status. They do activities of backward category. They have to serve mean people. They are looked with contempt by the people. They are dishonoured and turned out from every place. They serve those people who from their thought-activity and conduct are mean. Their approach is bad. They do not have any knowledge of famous epics such as Ramayan, Mahabharat and others, as well as spiritual texts like zrI praznavyAkaraNa sUtra ( 118 ) 0555555555555555555555555555555 Shri Prashna Vyakaran Sutra 4 5555555555555555555555555555555 Wan Wan

Page #171
Vedas, Yogashastra the Agams and the principles laid therein. They are without any scriptural knowledge. Passing through such a wretched disturbed state, those followers of falsehood, face dishonour, disrespect, and accusations in their life. They cannot maintain cordial relations. They back-bite and face dreadful hereof. They are badly treated by teachers, relatives and friends, Many false accusations are levelled against them, which cause great mental agony and which cannot be washed off in the entire life or could be removed only with great difficulty. Since they have to listen sharp, harsh, unlovable, words, condemnation, they remain with dulled face. They do not get good clothes to wear. They have to live in a dirty colony facing extreme trouble and pain. They have neither physical happiness nor mental peace. vivecana : prArambha meM kahA gayA hai ki mRSAvAda ke phala ko nahIM jAnane vAle ajJAnI jana mithyA bhASaNa / vAstava meM jinako asatya bhASaNa ke yahA~ prarUpita lomaharSaka phala kA vAstavika jJAna nahIM hotA hai athavA jo jAnakara bhI usa para pUrNa vizvAsa nahIM karate, ve bhI anajAna kI zreNI meM hI gine jAte haiN| asatya bhASaNa ko sAdhAraNa jana sAmAnya yA halkA doSa mAnate haiM aura sAdhAraNa-sI svArthasiddhi ke lie, dUsaroM ko dhokhA dene ke lie, krodha se prerita hokara, lobha ke vazIbhata hokara, bhaya ke kAraNa athavA hAsyavinoda meM lIna hokara asatya bolate rahate haiN| unheM isake duSpariNAma kI cintA nahIM hotI yA itane kaTu duSpariNAmoM kA jJAna bhI nahIM hotA, isalie zAstrakAra ne yahA~ batalAyA hai ki mRSAvAda kA phala itanA gurutara evaM bhayaMkara hotA hai ki narakagati aura tiryaMcagati ke bhayAnaka kaSToM ko dIrghakAla paryanta bhogane ke pazcAt bhI unase piNDa nahIM chuutttaa| usakA phala jo zeSa raha jAtA hai usake prabhAva se mRSAvAdI jaba manuSyagati meM utpanna hotA hai taba bhI vaha atyanta duravasthA kA bhAgI hotA hai| dInatA, daridratA, bhAgyahInatA Adi usakA pIchA nahIM chodd'tii| vaha hara prakAra ke sukha sAdhanoM se to vaMcita rahatA hI hai| zArIrika dRSTi se bhI rogI ghRNita aura dUsaroM ke tiraskAra kA pAtra hotA hai| ___mRSAvAda vANI vyavahAra se hotA hai, ataH mRSAvAdI kI bolI aspaSTa va tutalAtI va kaue jaisI karNa kaTu hotI hai| jaba ve bolate haiM to sabhI ko apriya tathA arucikara lagatI hai| unameM se kaI to gUMge hI hote haiN| Elaboration--It has been said in the beginning that those who do not know the consequences of false speech, they make false utterances. In fact those who are ignorant about the results of falsehood as mentioned above, or those who even after having such knowledge, do not have faith in it, they also belong to this category. The common man considers that to make a false statement is a minor fault. So they tell lie for minor selfish gain, for deceiving others, under influence of anger or greed, out of fear or in a fit of laughter or minor zru.1, dvitIya adhyayana : mRSAvAda Azrava ( 119 ) Sh.1, Second Chapter: Falsehood Aasrava iTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #172
85555555555555555555555555555))) enjoyment. They do not worry about its bad consequences. They do not have knowledge about the dreadful result. So the author has stated that Hi the result of falsehood is so harsh and dreadful that even after suffering! after a long period in hell and in animal state, one is not able to wipe it off completely. Due to the residual karma, when such a person takes birth as a human being, his condition there also is extremely sad. He y remains poor, unlucky seeking mercy. He remains devoid of means of enjoyment. Even from the point of view of physical structure he remains sick and subject of hatred and contempt. Falsehood is expressed through speech. So the talk of such as person is indistinct and unpleasant to the ears as is of a crow. When he speaks, y it is disliked by every one, nobody has any interest in it. Many such person are born dumb. phalavipAka kI bhayaMkaratA DREADFULNESS OF CONSEQUENCES 59. (ka) eso so aliyavayaNassa phalavivAo ihaloio paraloio appasuho bahudukkho mahanbhao bahurayappagADho dAruNo kakkao asAo vAsa-sahassehiM muccai, Na aveyaittA atthi hu, mokkhotti| ___ evamAhaMsu NAyakulaNaMdaNo mahappA jiNo u vIravaraNAmadhejjo kahesi ya aliyavayaNassa phlvivaagN|| 59. (ka) mRSAvAda kA yaha (pUrvokta) isa loka aura paraloka sambandhI phalavipAka hai| isa phalavipAka meM sukha kA abhAva hai aura duHkhoM kI hI bahulatA hai| yaha atyanta bhayAnaka hai aura pragAr3ha karmoM ke bandha kA kAraNa hai| yaha dAruNa hai aura asAtArUpa hai| hajAroM-hajAroM varSoM meM isase chuTakArA, milatA hai| phala ko bhoge binA isa pApa se mukti nahIM milatI-isakA phala bhoganA hI par3atA hai| jJAtakulanandana, mahAn AtmA vIravara mahAvIra nAmaka jinezvara deva ne mRSAvAda kA yaha phala : pratipAdita kiyA hai| 59 (a). This is the result of falsehood in the current life-span and in y the next life. There is absence of happiness in it, and the troubles are in y abundance. It is extremely dreadful. It is the cause of thick bondage of ! karmas. It is very troublesome and harsh. One has to bear its sad result for thousands of years. This sin cannot be removed without passing through its consequences. One has to suffer its fruits. Lord Mahavir who was born in Jnatri clan has mentioned these consequences of falsehood. sAkSAttI zrI praznavyAkaraNa sUtra (120) Shri Prashna Vyakaran Sutra 845555555555555555555555555555555558

Page #173
phaphaphaphaphaphaphaphaphaphapha vivecana prastuta pATha meM mRSAvAda ke kaTu phalavipAka kA upasaMhAra karate hue tIna bAtoM kA vizeSa rUpa se ullekha kiyA gayA hai (1) asatya bhASaNa kA jo pahale aura yahA~ phala nirUpita kiyA gayA hai, vaha sUtrakAra ne apanI svamati kalpanA se nahIM kiyA hai kintu jJAtakulanandana bhagavAn mahAvIra, sarvajJa vItarAga jina ke dvArA prarUpita hai| yaha likhakara zAstrakAra ne isa samagra kathana kI prAmANikatA kI hai| arthAt jinendroM ne jo kahA hai vahI satya hai aura usa kathana meM zaMkA ke lie kucha bhI sthAna nahIM hai| (2) sUtrakAra ne dUsarA tathya yaha prakaTa kiyA hai ki mRSAvAda ke phala ko sahasroM-sahasroM varSoM taka bhoganA par3atA hai| 'sahasra' zabda meM bahuvacana kA prayoga karake sUtrakAra ne dIrghakAlika phalabhoga kA abhiprAya prakaTa kiyA hai| (3) tIsarA tathya yahA~ phala kI avazyameva upabhogyatA kahI hai| asatya bhASaNa kA dAruNa, duHkhamaya phala bhoge binA jIva ko usase chuTakArA nahIM miltaa| kyoMki vaha vipAka 'bahurayappagADho' hotA hai, arthAt alIka bhASaNa se jina karmoM kA baMdha hotA hai, ve bahuta gAr3he, cikane hote haiM, ataeva vipAkodaya se bhogane hI par3ate haiN| Elaboration-In the present lesson three things have been specially mentioned while concluding the talk on bitter consequences of falsehood. (1) Whatever has been mentioned earlier or here, as the result of falsehood is not based on the flight of imagination of the author. It is, however, mentioned by omniscient Bhagavan Mahavir belonging to Jnatri clan. Thus the writer has clarified that this version is absolutely true and is of one who has actually seen it. Whatever is said by the omniscient is totally true and there is not any scope of doubt in it. (2) The second fact that the writer has highlighted is that one has to bear the consequences of falsehood for thousands of years. By using the words 'thousand' in plural form, the writer has clarified that its consequences are suffered for a very long period. (3) The third conclusion is that one has to bear the consequences of falsehood essentially. One can not go scot free without undergoing the dreadful, troublesome consequence of his false speech. That result is 'haturayappagadho'. It means that the bondage due to false utterances is extremely thick and tenacious. So when it fructifies, one has to bear its consequences. upasaMhAra CONCLUSION 59. (kha) eyaM taM biIyaM pi aliyavayaNaM lahusaga - lahu - cavala - bhaNiyaM bhayaMkaraM duhakaraM ayasakaraM verakaragaM arai - rai-rAga-dosa - maNasaMkilesa - viyaraNaM aliya - NiyaDi - sAijogabahulaM NIyajaNaNiseviyaM zru. 1, dvitIya adhyayana : mRSAvAda Azrava Sh.1, Second Chapter: Falsehood Aasrava phra (121)

Page #174
baphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphapha NissaMsaM appaccayakAragaM parama - sAhugarahaNijjaM parapIlAkAragaM paramakaNhalessasahiyaM duggaDa - viNivAyavaDaNaM puNabhavakaraM cirapariciyamaNugayaM duraMtaM / // biIyaM ahammadAraM samattaM // 59. (kha) yaha dUsarA adharmadvAra - mRSAvAda hai| choTe kSudra aura caMcala prakRti ke loga isakA prayoga karate - arthAt mahAn evaM gambhIra svabhAva vAle mRSAvAda kA sevana nahIM krte| yaha mRSAvAda bhayaMkara hai, duHkhakara hai, apayazakara hai, vaira kA kAraNa hai| arati, rati, rAga-dveSa evaM mAnasika saMkleza ko utpanna karane vAlA hai| yaha jhUTha, niSphala kapaTa aura avizvAsa kI bahulatA vAlA hai| nIca jana isakA sevana karate haiN| yaha nRzaMsa evaM ghRNA yogya hai / avizvAsakAraka hai - mRSAvAdI ke kathana para koI vizvAsa nahIM krtaa| parama sAdhujanoM dvArA nindanIya hai| dUsaroM ko pIr3A utpanna karane vAlA aura parama kRSNalezyA se saMyukta hai| adhogati meM jAne kA kAraNa hai, puna- punaH janma-maraNa kA kAraNa hai, cirakAla se paricita hai - anAdikAla se loga isakA sevana kara rahe haiM, yaha anugata hai unake sAtha cipaTA hai| isakA anta kaThinatA se hotA hai athavA isakA pariNAma duHkhamaya hI hotA hai| // dvitIya adharmadvAra samApta // 59 [b]. Falsehood is the second entrance of adharma ( impiety). It is followed by mean people of disturbed childish behaviour. In other words those who are cultured and sober, they do not follow falsehood. Falsehood is dreadful and troublesome. It brings dishonour. It becomes Wan the cause of enmity. It produces disinterest in self-restraint, interest in uncontrolled behaviour, feelings of attachment and hatred, and also mental disturbance. It contains crookedness and distrust in plenty. Only mean people follow it. It is inhuman and worthy of contempt. It is untrustworthy Nobody believes the version of a person who is mrishavadi (habitual in making false utterances). It is condemned by worthy people. It causes trouble to others. It is full of extremely dark thought activity. It is the cause of re-birth in lower region and of taking birth again and again in the mundane world. It has been prevalent since beginningless period. It has been closely attached to the mundane soul. It can be destroyed with great difficulty. In other words, its result is always painful. zrI praznavyAkaraNa sUtra phra END OF THE SECOND CHAPTER (122) phaphaphaphaphaphaphaphaphaphaphapha Wan Wan Wan Wan Shri Prashna Vyakaran Sutra Wan Wan

Page #175
5555555555555555555555 // // // // // // // // // // // // // tRtIya adhyayana : adattAdAna THIRD CHAPTER : ADATTADAN (STEALING) dUsare mRSAvAda-AsravadvAra kA nirUpaNa karane ke bAda aba tIsare adattAdAna Asrava kA nirUpaNa kiyA jAtA hai| kyoMki mRSAvAda aura adattAdAna meM ghaniSTha sambandha hai| adattAdAna lene vAlA prAyaH asatya bhASaNa karatA hai| yahA~ sarvaprathama adattAdAna kA svarUpa batAyA gayA hai After discussing Mrishavad (falsehood) the second Asrava (entrance for the Karmic inflow), the third asrava adattadan (stealing) is going to be discussed here. Falsehood and stealing are deeply related to each other. One who steals often tells lies. Now first of all the ordinary interpretation of adattadan is stated here. adatta kA paricaya INTRODUCTION OF ADATT 60. jaMbU ! taiyaM ca adiNNAdANaM hara-daha-maraNabhaya-kalusa-tAsaNa-parasaMtiga-abhejja-lobhamUlaM kAlavisamasaMsiyaM aho'cchiNNa-taNhapatthANa-patthoimaiyaM akittikaraNaM aNNajjaM chiddamaMtaravihura-vasaNa-maggaNa-ussavamatta-ppamatta pasutta-vaMcaNakkhivaNa-ghAyaNaparaM aNihuyapariNAmaM takkarajaNabahumayaM akaluNaM rAyapurisa-rakkhiyaM sayA sAhu-garahaNijjaM piyajaNa-mittajaNa-bheya-vippiikAragaM rAgadosabahulaM puNo ya upparasamarasaMgAmaDamara-kalikalahavehakaraNaM daggaiviNivAyavaDaNaM-bhavapaNanbhavakaraM cirapariciya-maNugayaM durNtN| taiyaM ahmmdaarN| 60. zrI sudharmA svAmI ne apane ziSya jambU svAmI se kahA-he jambU ! tIsarA adharmadvAra adattAdAna hai| adatta arthAt binA dI gaI kisI dUsare kI vastu ko AdAna-grahaNa karanA hai| yaha adattAdAna (parakIya padArtha kA) haraNa rUpa hai| hRdaya ko jalAne vAlA hai| maraNa-bhaya rUpa arthAt mRtyu ke samAna bhayaMkara hai| pApamaya hone se kaluSita hai| dUsaroM ko trAsa utpanna karane vAlA hai| dhanAdi meM raudradhyAnasvarUpa mUrchA-lobha hI isakA mUla hai| viSamakAla-AdhI rAtri Adi aura viSama sthAna-parvata, saghana vana Adi sthAnoM para Azrita hai arthAt corI karane vAle viSama kAla aura viSama sthAna kI talAza meM rahate haiN| yaha adattAdAna nirantara tRSNAgrasta jIvoM ko adhogati kI ora le jAne vAlI buddhi dene vAlA hai| adattAdAna apayaza kA kAraNa hai, anArya puruSa isakA AcaraNa karate haiN| Arya-zreSTha manuSya kabhI adattAdAna grahaNa nahIM krte| yaha sadA chidragaveSaNa evaM tAka-jhA~ka kI vRtti vAlA hai| utsavoM ke avasara para madirA Adi ke naze meM bebhAna, asAvadhAna tathA soye hue manuSyoM ko Thagane vAlA, citta meM vyAkulatA utpanna karane aura ghAta karane meM tatpara hai tathA azAnta pariNAma vAle coroM dvArA kiyA jAtA hai| yaha karuNAhIna kRtya-nirdayatA se paripUrNa kArya hai, rAjapuruSoM-caukIdAra, kotavAla, pulisa Adi dvArA ise rokA jAtA hai| sadaiva sAdhujanoM-satpuruSoM dvArA nindita hai| priyajanoM tathA mitrajanoM meM (paraspara) phUTa aura aprIti utpanna karane vAlA hai| rAga aura dveSa ko bar3hAne vAlA hai| yaha bahutAyata se manuSyoM ko mArane vAle saMgrAmoM, svacakra-paracakra sambandhI vipalvoM, lar3AI-jhagar3oM, takarAroM evaM pazcAttApa kA kAraNa hai| durgati-patana meM vRddhi karane vAlA, bhava-punarbhava-bArambAra janma-maraNa karAne vAlA, cirakAla zru.1, tRtIya adhyayana : adattAdAna Azraya (123) Sh.1, Third Chapter : Stealing Aasrava Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #176
5555555555555555555 sadAkAla se paricita, AtmA ke sAtha lagA huA-jIvoM kA pIchA karane vAlA aura pariNAma meM anta meM duHkhadAyI hai| yaha tIsarA adharmadvAra-adattAdAna aisA hai| 60. Sudharma Swami told his disciple Jambu Swami, O Jambu ! The third gateway of impiety (adharma) is stealing (adattadan). Adatt means that which has not been given or offered and adaan means to take a thing belonging to others. The adattadan is by nature stealing a thing belonging to another person. It causes pain. It is as dreadful as death. It is bad as it is a sin. It causes dejection to others. Greed, the dangerous attachment to wealth, is at its root. It leads one to odd time and place - mountain or thick forest. In other words the thieves are always in search of odd times and odd places. It is in the conduct of those whose desires never fulfil. It creats such a mental attitude in them which leads them to mean state of existence. Stealing is the cause of disrespect. It is followed by uncivilised people. The civilised, cultured people never adopt it. It is done by thieves who at the time of festivals search the people who are in unconscious condition due to intoxicating drink and are asleep or not well aware. Those thieves are ready to create disturbance in the mind of others and to kill them causing a disturbing environment. It is completed in a cruel manner, which is devoid of compassion. It is checked by state officials, the security guards, the police and the like. It is always condemned by cultured noble people. It often becomes the cause of creating friction among friends and relatives. It increases feelings of attachment and hatred. It is primarily the cause of wars, disturbances, quarrels, fights, exchange of hot words resulting in death of many human beings. In the end it results in repentance. It increases the possibility of fall in bad state of existence. It causes birth and re-birth again and again in the mundane world. It is well known since long. It is attached to the soul, follows it and ultimately causes trouble. This is the nature of adattadan--the third gateway of inflow of karmas. vivecana : jo vastu vAstava meM apanI nahIM hai parAyI hai-use usake svAmI kI svIkRti yA anumati ke binA grahaNa kara lenA apane adhikAra meM le lenA adattAdAna kahalAtA hai| zAstra meM cAra prakAra ke adatta kahe gaye haiM-(1) svAmI dvArA adatta, (2) jIva dvArA adatta, (3) guru dvArA adatta, aura (4) tIrthaMkara adtt| ina cAroM meM se pratyeka ke dravya, kSetra, kAla aura bhAva kI apekSA cAra-cAra bheda hote haiN| ataeva saba milakara adatta ke 16 bheda haiN| ___ mahAvratI sAdhu aura sAdhvI sabhI prakAra ke adatta kA pUrNa rUpa se tIna karaNa aura tIna yoga se tyAga kara cuke hote haiN| ve koI bhI vastu usake svAmI kI anumati binA grahaNa nahIM karate haiN| gRhasthoM meM zrAvaka aura zrI praznavyAkaraNa sUtra (124) Shri Prashna Vyakaran Sutra

Page #177
55555555555555555555hhhhhhhhhhhhhh5 zrAvikAe~ sthUla adattAdAna ke tyAgI hote haiN| jisa vastu ko grahaNa karanA loka meM corI kahA jAtA hai aura jisake lie zAsana kI ora se daNDavidhAna hai. aisI vasta ke adatta grahaNa ko sthala adattAdAna kahA jAtA hai| kAlavisamasaMsiyaM-adattAdAna karane vAle vyakti prAyaH viSama kAla aura viSama deza kA sahArA lete haiN| arthAt rAtri meM jaba loga nidrAdhIna ho jAte haiM taba anukUla avasara samajhakara cora apane kAma meM pravRtta hote haiM aura corI karane ke pazcAt guphA, bIhar3a jaMgala, pahAr3a Adi viSama sthAnoM meM chipa jAte haiM, jisase unakA patA na laga ske| Agama vacana hai-aho' chinnataNha patthANa pattho imaiyaM dhanAdi kI tIvra tRSNA, jo kabhI zAnta nahIM hotI, aisI kaluSita buddhi se prerita hokara manuSya caurya-karma meM pravRtta hotA hai| cora kI sarvatra aisI apakIrti hotI hai ki use kahIM bhI pratiSThA prApta nahIM hotii| usa para koI vizvAsa nahIM krtaa| corI spaSTataH anArya arthAt nIca karma hai| corI karane vAlA jAti yA kula Adi kI apekSA se bhale Arya hoM parantu karma se anArya haiN| isI kAraNa satpuruSoM dvArA yaha garhita-nindita hai| adattAdAna ke kAraNa priyajanoM evaM mitroM meM bhI bheda-phUTa utpanna ho jAtI hai| mitra zatru bana jAte haiN| premI bhI virodhI ho jAte haiN| isakI badaulata bhayaMkara narasaMhArakArI saMgrAma hote haiM, lar3AI-jhagar3A hotA hai| caurya karma meM lipta manuSya vartamAna jIvana ko hI aneka duHkhoM se paripUrNa nahIM banAtA, apitu bhAvI jIvana ko bhI vividha vedanAoM se paripUrNa banA letA hai evaM janma-maraNa rUpa saMsAra kI vRddhi karatA hai| Elaboration-Adattadan is to usurp a thing that belongs to some one other than self without the permission of its owner or without his knowledge. ___In the scriptures, four types of stealing (adatt) have been mentioned (1) Swami adatt-stealing a thing of its owner, (2) Jiva adatt-stealing the life or limbs of a Jiva, (3) Guru adatt--stealing from or misinterpreting the teacher, and (4) Tirthankar adatt-declaring a thing as said by omniscient which is not so or misinterpreting the words of omniscient. Each of the said four, has four kinds namely Dravya (according to substance), Kshetra (according to location), Kaal (according to time) and Bhava (according to mental attitude). Thus adatt is of sixteen types. An ascetic observing five great vows avoids all types of stealing (adatt). He does not accept anything without the express permission of its owner. Among the householders, Shravaks and Shravikas (the householders who have accepted the vows of a householder devotees), avoid gross stealing. Gross adatt (stealing) is that which is considered theft in the world and for which there is criminal procedure for awarding punishment. zru.1, tRtIya adhyayana : adattAdAna Azraya ( 125 ) Sh.1, Third Chapter: Stealing Aasrava 15555555555555555555555555

Page #178
$$$$$$$$$$$$$$$$$$$$$ 45 Kalvisansansiyam-Those engaged in stealing often take advantage 4 of odd time and odd place. It means that at night when every one is asleep, the thieves considering it as appropriate opportunity for committing theft, engage themselves in such an act. After committing theft they conceal themselves in a cave, dense forest or in hills so that no one is able to trace them. In Agams, the relevant passage is 'Atutthi dosen duhi parass lobhavile ayayai adattam'. It means that a person commits theft under the deep desire of money, which never cools down and under the y influence of adverse mental activity. A thief is dishonoured everywhere. He commands respect nowhere. No one has a trust in him. Stealing is clearly a contemptible actively. A thief may be of a 4 civilised class and cultured family but he is a rustic by virtue of his i conduct. So the noble people hate him. Stealing leads to friction among friends and relatives. Friends become enemies. A beloved one becomes the opponent; sometimes dreadful battles resulting in heavy loss of life occur because of it. adattAdAna ke tIsa nAma THIRTY SYNONYMS OF STEALING (ADATTADAN) 61. tassa ya NAmANi goNNANi hoti tIsaM, taM jahA- (1) corikkaM, (2) parahaDaM, (3) adattaM, (4) kUrikaDaM, (5) paralAbho, (6) asaMjamo, (7) paradhaNammi gehI, (8) lolikkaM, (9) takkarattaNaM tti ya, (10) avahAro, (11) hatthalahuttaNaM, (12) pAvakammakaraNaM, (13) teNikkaM, 4 (14) haraNavippaNAso, (15) AdiyaNA, (16) luMpaNA dhaNANaM, (17) appaccao, (18) avIlo, U (19) akkhevo, (20) khevo, (21) vikkhevo, (22) kUDayA, (23) kulamasI ya, (24) kaMkhA, (25) lAlappaNapatthaNAya, (26) AsasaNAya vasaNaM, (27) icchAmucchA ya, (28) taNhAgehI, 9 (29) NiyaDikammaM, (30) apparacchaMti vi y| tassa eyANi evamAINi NAmadhejjANi hoti tIsaM adiNNAdANassa pAvakalikalusa-kammabahulassa annegaaii| 61. pUrva sUtroM meM jisake svarUpa kA varNana kiyA gayA hai, usa adattAdAna ke sArthaka guNaniSpanna-tIsa nAma haiN| ve isa prakAra haiM (1) corikkaM-caurikya-dUsare kI vastu curaanaa| (2) parahaDaM-parahata-dUsare se vastu chIna lenA yA dUsare kI vastu dabA lenaa| (3) adattaM-adatta-svAmI ke dvArA diye binA lenaa| (4) kUrikaDaM-krUrakRta-krUra logoM kA karma yA krUratApUrNa dussAhasika kArya hai| zrI praznavyAkaraNa sUtra (126) Shri Prashna Vyakaran Sutra B5FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFF 5 555555 $$$$$ $$$$$$$$$$$$ $$$$$$$$ 895955555))))))))))))))))))) )phaphaphapha

Page #179
phra (5) paralAbho - paralAbha - dUsare ke zrama se upArjita vastu Adi lenA / (6) asaMjamo - asaMyama corI karane se saMyama kA vinAza ho jAtA hai / athavA mana va indriyoM ke asaMyama ko bar3hAne vAlA hai| (7) paradhami gehI - paradhana gRddhi-dUsare ke dhana meM Asakti - lobha-lAlaca hone para corI kI jAtI hai / yahI corI kA preraka kAraNa hai| - (8) lolikkaM - laulya - dUsaroM kI vastu para lolupatA / (9) takkarattaNaM - taskaratva - taskara vRtti, luTeroM kA kAma hai| (10) avahAro - apahAra - svAmI kI icchA ke binA yA dhokhA dekara lenA / (11) hatthalahuttaNaM - hastalaghutva - hAtha kI saphAI lolupatA corI ko uttejanA detI hai| (12) pAvakammakaraNaM - pApakarmakaraNa - corI pApakarma hai| isameM hiMsA, asatya, nirdayatA, lobha Adi pApa chipe haiN| (13) teNikkaM - stenikA - cauryakarma / (14) haraNavippaNAsa - haraNavipraNAza-parAyI vastu ko naSTa-bhraSTa karanA / (15) AdiyaNA - AdAna- binA AjJA ke paradhana ko lenA / (16) dhaNANaM luMpanA - dhanalumpatA - dUsare ke dhana ko gAyaba karanA / (17) appaccao - apratyaya - avizvAsa kA kAraNa / (18) abIlo - avapIDa-dUsare ko pIr3A upajAnA / jisakI corI kI jAtI hai, use pIr3A avazya hotI hai| (19) akkhevo - AkSepa - parakIya dravya para jhapaTanA / (20) khevo - kSepa - dUsare kI vastu chIna lenA / (21) vikkhevo - vikSepa - parakIya vastu lekara idhara-udhara kara denA / (22) kUDayA - kUTatA - tola, mApa Adi meM beImAnI karanA / (23) kulamasI - kulamaSi - kula ko kalaMkita karane vAlA karma / (24) kaMkhA - kAMkSA - dUsare kI vastu para tIvra icchA honaa| yahI corI kA mUla kAraNa hai| (25) lAlappaNapatthaNApa - lAlapana - prArthanA - lallo - cappo karake dUsaroM se dhana Adi lenA / arthAt kucha loga khuzAmada yA cApalUsI karake dUsaroM kA dhana har3apate haiM yaha bhI corI hai / (26) AsasaNAya vasaNaM - vyasana - vipattiyoM kA kAraNa athavA burI Adata hai| zru. 1, tRtIya adhyayana : adattAdAna Azrava fafa ( 127 ) Sh. 1, Third Chapter: Stealing Aasrava

Page #180
5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 (27) icchA - mucchA - icchA-mUrcchA-parakIya dhana kI icchA karanA evaM usameM gaharI Asakti rakhanA / (28) taNhA - gehI - tRSNA - gRddhi prApta dravya kA moha aura aprApta dravya ko pAne kI AkAMkSA / (29) niyaDikamma - nikRtikarma-kapaTapUrvaka yA jAlasAjI dvArA kiyA huA karma hai| (30) aparacchaMti - aparokSa-dUsaroM kI najara bacAkara kiyA jAne vAlA karma / isa prakAra pApakarma aura kalaha se malina kAmoM se paripUrNa isa adattAdAna Asrava ke ye tIsa nAma aura isa prakAra ke anya aneka nAma haiN| 61. In the scriptures; thirty synonyms of adattadan have been mention. They are as under : 555 5555 5 5 5 5 5 5 (1) Chorikkam-To steal a thing belonging to others. (2) Parahadam-To snatch a thing from the other person or not to return it. (3) Adattam-To take a thing without its having been given by the owner. (4) Koorikadam-An act of cruel persons or a daring cruel act. (5) Paralabho-To take a thing, which the other one has got by hard work. (6) Asanjamo Stealing destroys the spirit of self-restraint and increases non-restraint of senses. (7) Paradhanami Gehi-Theft is committed in view of greed or attachment towards others property. (8) Lolikkam-To look greedily at others things. (9) Takkarattanam-Smuggling; it is a trait of robbers. (10) Avahaaro-To get a thing by deceiving others. (11) Hatth lahuttaam-Greed encourages stealing. It is a trick of the hand and is a dirty act. (12) Pavakammakaranam-It is a sin. Violence, non-truth, cruelty, greed and the like are at its root. (13) Tennikam-It is an act of thieves. (14) Haran Vippanaas-To destroy others articles. (15) Adiyana-Taking others money without permission. (16) Dhananum Lumpana-Concealing others money. (17) Appachchao-It is a cause of mistrust. zrI praznavyAkaraNa sUtra (128) 555555555555555555555555555555 Shri Prashna Vyakaran Sutra

Page #181
phra (18) Aveel -- It causes pain to others. The person whose property is stolen certainly feels pain. (19) Aakkhevo-- It is to pounce on others belongings. (20) Khevo -- To take others property by force. (21) Vikkhevo-To take others things and hide them. (22) Koodaya -- To be dishonest in weights and measures. (23) Koolamasi - To bring dishonour to the family. (24) Kankha-- To have a intense desire for a thing belonging to others. It is the basic cause of theft. (25) Lalappan-patthanaye-To procure money by flattering others or by false praise. (26) Vasanam-Bad habit or the cause of troubles. (27) Ichha-Muchha-To have a deep attachment for money belonging to others. (28) Tanha-Gehi-To be deeply attached to what one has got and to have a desire of having that which has not got in yet. (29) Niyadikamm-An act done in a deceitful manner. (30) Aparachhanti-To do a thing avoiding others. These are the important synonyms of adattadan asrava (inflow of karma through stealing) which is full of sinful act and dirty as it leads to quarrel. There are many more synonyms also. vivecana : kisI kI koI vastu asAvadhAnI se kahIM gira gaI ho, bhUla se raha gaI ho, jAnabUjhakara rakhI ho, use usake svAmI kI AjJA, anumati yA icchA ke binA grahaNa kara lenA 'corI' kahalAtA hai| yahA~ prazna hotA hai ki tinakA miTTI, reta Adi vastue~, jo sarva sAdhAraNa ke upayoga ke lie mukta haiM, jinake grahaNa karane kA sarakAra kI ora se niSedha nahIM hai, na koI daNDa hai| jisakA koI svAmI vizeSa bhI nahIM hai, usako grahaNa karanA kyA corI hai ? samAdhAna hai - sthUla adattAdAna kA tyAgI gRhastha yadi use grahaNa kara letA hai to usake vrata meM bAdhA nahIM AtI tathA lokavyavahAra meM vaha corI nahIM kahalAtI hai| parantu tIna karaNa aura tIna yoga se adattAdAna ke tyAgI sAdhujana aisI vastu ko bhI grahaNa nahIM kara skte| AvazyakatA hone para ve usake svAmI yA zakrendra kI anumati lekara hI grahaNa karate haiM / adattAdAna ke tIsa nAmoM ke artha kA vistRta cintana karane se ina nAmoM se cauryakarma kI vyApakatA kA paribodha hotA hai| ina nAmoM se corI kI mUla preraNA atRpti, usase hone vAle phala apakIrti, bhaya tathA paraloka durgati taka kA kathana samAhita hai| zru. 1, tRtIya adhyayana : adattAdAna Azrava ( 129 ) Sh. 1, Third Chapter: Stealing Aasrava 6 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5

Page #182
)) ) )) ) ) ))) Wan 5555555555555555555558 ) )) )) ))) zAstrakAra ne sUtra ke anta meM yaha spaSTa nirdeza kiyA hai ki adattAdAna ke yaha tIsa hI nAma haiM, aisA nahIM hai| Wan samajhanA caahie| isake anurUpa anya aneka kArya bhI stena karma ho sakate haiN| Elaboration-A thing belonging to a person has fallen down somewhere due to lack of proper attention; a person has forgotten a thing kept at a place or he has knowingly kept it somewhere; to take it without the orders, express permission or without the consent of the owner is theft. Now the question arises that a small piece of dry grass, earth, sand and the like are such substances, which one can freely take and use. The government has not laid any restriction. No punishment is there in the law for it. There is no particular owner of it. Is it a theft to take such a thing. The reply to this question is as follows: In case a householder observing vows of the householder takes it, it does not in any way affect his vow and it is not called theft in ordinary dealings. But the monks have discarded stealing in the context of three si karanas (in doing, in getting done, appreciating what is done) and three yogas (mentally, vocally and physically). So they cannot take it. In case i they have a need for a thing they can accept it only with the permission of the owner and if there is no owner available, with the permission of Indra, the lord of first heaven. By contemplating deeply on thirty synonyms of adattadan, one can have a sufficient knowledge about the extent of its field. These synonyms exhibit what inspires stealing, how it causes non-satisfaction, and how it results in disrespect, fear and bad state of existence in the next life. At the end of this aphorism, it has clearly been stated that one should not understand that adattadan has only these thirty names. Other activities similar to it also fall in category of stealing. cauryakarma ke vividha prakAra VARIOUS TYPES OF ACT OF STEALING 62. te puNa kareMti coriyaM takkarA paradavbaharA cheyA, kayakaraNaladdha-lakkhA sAhasiyA lahussagA aimahicchalobhagatthA daddaraovIlakA ya gehiyA ahimarA aNabhaMjagA bhaggasaMdhiyA rAyaduTThakArI ya visayaNicchUTa-lokabajjhA uddohaga-gAmaghAyaga-puraghAyaga paMthaghAyaga-AlIvaga-titthabheyA lahuhatthasaMpauttA, jUikarA khaMDarakkha-tthIcora-purisacora-saMdhiccheyA ya, gaMthIbheyaga-paradhaNa-haraNa-lomAvahArA akkhevI ma haDakAragA NimmaddagagUDhacoraga-gocoraga-assacoraga-dAsIcorA ya ekacorA okaDDaga-5 Wan ) )) )) )) )) )) ) ) )) ))) Wan )55555554)))))) )) ) 85555 zrI praznavyAkaraNa sUtra (130) Shri Prashna Vyakaran Sutra B9555555595955555555555555555555555555

Page #183
t t t n t t t t t t t t t v1 v2 v3 v4 v4 v4 v v v v 555555555555555555555 555555)kA # saMpadAyagaucchiMpaga-satthaghAyaga-bilacorIkAragA ya NiggAhavippaluMpagA bahubihateNikkaharaNabuddhI ee / aNNe ya evamAI parassa davyAhi je aviryaa| isa sUtra meM caurya karma karane vAloM kA varNana kiyA jAtA hai 62. usa pUrvakathita corI ko ve loga karate haiM jo dUsaroM kA dhana haraNa karane vAle haiM, haraNa karane ma meM kuzala haiM, anekoM bAra corI kara cuke haiM aura maukA jAnane vAle haiM, jinakA dussAhasI svabhAva hai| pariNAma kI cintA karake bhI corI kA sAhasa karate haiM, jo tuccha hRdaya vAle, atyanta mahatvAkAMkSI evaM / lobha se grasta haiM, jo vANI ke ADambara se apanI asaliyata ko chipAne vAle haiM yA dUsaroM ko bhramita - karane vAle haiM. jo dasaroM ke dhanAdi meM Asakta haiM. jo sAmane se sIdhA prahAra karane vAle haiM. jo lie hae: / RNa ko nahIM cukAne vAle haiM, jo kI huI sandhi athavA pratijJA yA vAyade ko bhaMga karane vAle haiM, jo rAjakoSa Adi ko lUTakara yA anya prakAra se rAjya zAsana kA aniSTa karane vAle haiM, deza nikAlA diye jAne ke kAraNa jo samAja dvArA bahiSkRta haiM, jo ghAtaka haiM yA upadrava, daMgA Adi karane vAle haiM, / gA~voM, nagaroM Adi meM ghAta karane vAle haiM, mArga meM pathikoM ko lUTane vAle yA mAra mArane vAle haiM, Aga / lagAne vAle aura tIrthayAtriyoM ko lUTane vAle jo (jAdUgaroM kI taraha) hAtha kI saphAI vAle haiM-jeba yA / gA~Tha kATa lene meM kuzala haiM, jo juArI haiM, cuMgI lene vAle yA kotavAla haiM, strI-cora haiM athavA strI kA ! veSa dhAraNa karake corI karate haiM, jo puruSa kI vastu ko athavA (Adhunika DakaitoM kI bhA~ti phirautI : # lene Adi ke uddezya se) puruSa kA apaharaNa karate haiM, jo seMdha lagAne vAle haiM, gA~Tha kATane vAle haiM, jo / parAyA dhana ur3Ane vAle haiM, (dhana hAtha na lagane para jo nirdayatA yA bhaya ke kAraNa athavA AtaMka phailAne A ke lie) mArane vAle haiM, jo vazIkaraNa yA auSadhi Adi kA prayoga karake dhanAdi kA apaharaNa karane / vAle haiM, sadA dUsaroM ko satAne vAle haiM, guptacora, go-cora-gAya curAne vAle, azva-cora evaM striyoM ko ! curAne vAle haiM, akele hI corI karane vAle, gharoM meM se AbhaSaNa Adi nikAla lene vAle. coroM ko : bulAkara dUsare ke ghara meM corI karavAne vAle, coroM kI sahAyatA karane vAle, coroM ko bhojanAdi dene vAle, luka-chipakara corI karane vAle, sArtha-banajAroM ko lUTane vAle, dUsaroM ko dhokhA dene ke lie banAvaTI AvAja meM bolane vAle, rAjA dvArA daNDita bandIgRhoM se bhAge hue evaM chalapUrvaka rAjAjJA kA / ullaMghana karane vAle, anekAneka prakAra se corI karake dasaroM kA dhana carAne kI baddhi vAle. ye loga ! aura isI koTi ke anya loga, jo dUsare ke dravya ko grahaNa karane kI icchA se nivRtta nahIM haiM arthAt adattAdAna ke tyAgI nahIM haiM-jinameM paradhana ke prati lAlasA vidyamAna hai, ve caurya karma meM pravRtta hote haiN| ___62. This ophorism describes people indulging in stealing-the above, said act of stealing is done by those people whose profession is usurping y property of others. They are expert in this act. They have committed ! theft many times. They are well-versed in finding out proper occasion for committing theft. They have a daring temperament. They care little for its result. They are bold. They have a mean heart. They are extremely t tb tb tb tb vKHtb vbvbvb v KH t b t t h h h | zru.1, tRtIya adhyayana : adattAdAna Azrava (131) Sh.1, Third Chapter: Stealing Aasrava h t 195555555555555))))))))))55555558

Page #184
Wan 45 1 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955 59595959 55 5955 5 5 5 5 5 555 5952 5555555555555555 Wan 47 Wan 45 Wan greedy. They are expert in concealing their true nature through sweat talk. They are clever in deluding others. They are attached in others property. They attack at the fore front. They do not pay back the debts. They break the promise or the oath or the agreement. They rob the state treasure or cause loss to the state in any other way. They are extradited by the society as they are expelled by the state. They are murderers. They create disturbance. They cause killings in villages and towns. They rob the travellers on the way or even kill them. They set fire. They loot pilgrims. They pickpocket people like magicians. They are gamblers. They collect octroi. They are policemen. They abduct women or commit thefts in the garb of women. They steal articles, belonging to men or even kidnap the owners (in order to get money from them like kidnappers at present). They break into the houses. They cheat people. They misuse property of others. They kill people (in case they are unable to find money). They create disturbance and terror. They rob people by using mantra or substances causing unconsciousness. They always trouble others. They are spies. They carry away the cattle namely cow, horse and the like. They kidnap women. They help thieves. They serve food to thieves. They secretly commit thefts. They rob wayfarers. They utter artificial sounds in order to deceive others. They are the prisoners set free after undergoing the jail term. They plan thefts in different way. They, in a deceptive manner, transgress the state orders. They commit theft alone. They steal ornaments from houses. Such people and other people of this category are not devoid of the desire of usurping property of others. In other words they have not discarded adattadan (stealing). They still have an eye on money belonging to others. They remain engaged in stealing. vivecana : prastuta sUtra meM batAyA hai ki corI karane vAle loga kisa zreNI ke hote haiM ? kina-kina tarIkoM se ve corI karate haiM ? koI chipakara corI karate haiM to koI sAmane se prahAra karake, AkramaNa karake karate haiM, koI 5 vazIkaraNa maMtra Adi kA prayoga karake dUsaroM ko lUTate haiM, koI dhanAdi kA, koI gAya-bhaiMsa - baila-U~Ta - azva Adi pazuoM kA haraNa karate haiM, yahA~ taka ki nAriyoM aura puruSoM kA bhI apaharaNa karate haiM / koI rAhagIroM ko lUMTate haiM to koI rAjya ke khajAne ko - Adhunika kAla meM baiMka Adi ko bhI zastroM ke bala para lUTa lete haiN| koI dUsaroM ko cakamA dekara yA bhayabhIta karake corI karate haiN| isa prakAra loka pracalita corI ke aneka prakAroM kA ullekha yahA~ kiyA gayA hai| zrI praznavyAkaraNa sUtra ( 132 ) Shri Prashna Vyakaran Sutra 555555555555555555 Wan 5555555555555 5555555555

Page #185
phra Elaboration-In the present aphorism, it has been stated as to which category the persons engaged in theft belong and which are the methods they adopt to commit theft. Some commit theft secretly and some by directly attacking the victim. They use mantra to overpower them and then to rob them. Some carry away money, some carry away animals like f cow, buffalo, bullock, camel, horse and others. Some kidnap even men y and women. Some rob travelers. Some rob the state treasure (the banks at present) on the strength of their weapons. Some commit theft by deceiving or frightening others. 5 Thus many types of thefts prevalent during that period have been mentioned. 4 4 (133) 4 dhana ke lie rAjAoM kA AkramaNa ATTACK BY RULERS TO SECURE MONEY 63. viulabalapariggahA ya bahave rAyANo paradhaNammi giddhA sae va davve asaMtuTThA paravisae 5 ahihaNaMti te luddhA paradhaNassa kajje cauraMgavibhatta - balasamaggA Nicchiyavarajohajuddhasaddhiya - ahamahamii - dappiehiM seNNehiM saMparivuDA pauma - sagaDa - sUi - cakka - sAgara - garulavUhAiehiM aNiehiM uttharaMtA 5 abhibhUya harati paradhaNAI / Sh. 1, Third Chapter: Stealing Aasrava H 4 4 4 63. inake atirikta vipula bala - senA aura parigraha - dhanAdi sampatti yA parivAra vAle rAjA loga bhI, jo parAye dhana meM Asakta hote haiM aura apane dravya se jinheM santoSa nahIM hai, dUsare ( rAjAoM ke) deza-pradeza para AkramaNa karate haiN| ve lobhI rAjA dUsare ke dhanAdi ko hathiyAne ke uddezya se rathasenA, 5 gajasenA, azvasenA aura paidalasenA, isa prakAra caturaMgiNI senA ke sAtha ( abhiyAna karate haiM / ) ve dRr3ha nizcaya vAle, zreSTha yoddhAoM ke sAtha yuddha karane meM vizvAsa rakhane vAle, 'maiM pahale laDUMgA' isa prakAra ke darpa se bhare hue sainikoM se ghire hue hote haiN| ve nAnA prakAra ke vyUhoM (morcoM) kI racanA karate haiM, jaise kamalapatra ke AkAra kA padmapatra vyUha, bailagAr3I ke AkAra kA zakaTavyUha, suI ke AkAra kA zUcIvyUha, cakra ke AkAra kA cakravyUha, samudra ke AkAra kA sAgaravyUha aura garur3a ke AkAra kA 4 grudd'vyuuh| isa taraha nAnA prakAra kI vyUha racanA vAlI senA dvArA dUsare - virodhI rAjA kI senA ko AkrAnta karate haiM, arthAt apanI vizAla senA se vipakSa kI senA ko ghera lete haiM- usa para chA jAte haiM aura use parAjita karake dUsare kI dhana-sampatti ko haraNa kara lete haiM-lUMTa lete haiN| F gagagagaga mm 5 63. Further, the kings who have large money and family and also a y great military strength but who are not yet contented with their wealth and have an eye on others wealth, attack their territory. Those greedy kings in order to rob the money of others attack with their army of elephants, horses, chariots and the infantry. They are steadfast in their determination. They have a faith in their warriors. They are surrounded zru. 1, tRtIya adhyayana : adattAdAna Azrava v 5 5 cuktllltmimimimimimimimimimimitmi**************S 4 5

Page #186
95555555555555555555555555555)) 456FFFFFFFF )) )) ) )) by great soldiers who are keen to fight first. They form many types of army formation such as of the form of lotus, bullock cart, of the form of needle, of the form of wheel or of the form of garud (eagle). Thus with an army, which can take formation of various such types, they attack other kings. They surround the army of the enemy with their army and defeat Ni it robbing their money and property. vivecana : jo dhana-sampatti apane pAsa hai tathA jo bhogopabhoga ke anya sAdhana prApta haiM, unameM santoSa na honA Wan aura dUsaroM kI vastuoM meM Asakti honA caurya karma kA mUla kAraNa hai| prastuta pATha kA Azaya yahI hai ki + adattAdAna kA mUla apanI vastu meM santuSTa na honA aura parakIya padArthoM meM gRddhi honA hai| ataeva jo adattAdAna ke pApa se bacanA cAhate haiM aura apane jIvana meM sukha-zAnti cAhate haiM, unheM prApta sAmagrI meM santuSTa rahanA cAhie / OM aura parAyI vastu kI AkAMkSAoM se dUra rahanA caahie| prastuta prasaMga meM zAstrakAra yaha batAnA cAhate haiM-dhana ke ma lobha se bar3e-bar3e yuddha, bhISaNa narasaMhAra bhI hote Aye haiN| eka rAjya dUsare rAjya para AkramaNa kara usakI 5 # dhana-sampatti lUMTakara apanA aizvarya bar3hAnA cAhatA hai| Elaboration--The basis of activity of stealing is not to feel satisfied with the money and property one possesses and to feel allured by the things the other one possesses. The purport of the present lesson is that the basis of adattadan is not to feel contented with one's own property \i and to be attached with the things belonging to others. So those who 41 want to safeguard themselves from the sin of adattadan and want peace and happiness in their life, they should remain satisfied with what they have. They should keep themselves away from the desire for things 41 belonging to others. In the present context the author emphasize that great wars involving heavy bloodshed have occurred due to greed for money. One ruler attacked the other ruler in order to y increase his wealth by robbing the wealth of the other. yuddha ke lie vividha prakAra kI zastra-sajjA VARIOUS WEAPONS FOR THE BATTLE 64. avare raNasIsaladdhalakkhA saMgAmaMsi aivayaMti saNNaddhabaddhapariyara-uppIliyaOM ciMdhapaTTagahiyAuha-paharaNA mADhivara-vammaguMDiyA, AviddhajAliyA kavayakaMkaDaiyA urasiramuha-baddha kaMThatoNamAiyavaraphalagara ciyapahakara-sarahasakharacAvakarakaraMchiya-suNisiya-saravarisacaDakaragamuyaMtaghaNacaMDa vegadhArANivAyamagge aNegadhaNumaMDalaggasaMdhita-ucchaliyasattikaNaga-vAmakaragahiya kheDagaNimmala NikkiTThakhaggapaharaMta-koMta-tomara-cakka-gayA-parasu-mUsala-laMgala-sUla-laula-bhiMDamAlasabbalaOM paTTi sa-camme ? -dughaNamoTThi ya-moggara -vara phaliha-jaMta-patthara-duhaNa-toNa-ku veNI pIDhakalieIlIpaharaNa milimilimilaMtakhippaMta-vijjujjala-viraciya-samappahaNabhatale phuDapaharaNe ma))))))))))))))))))))55555555555555555555555558 ) ) )) )) )) )) )) ) Wan 55555) zrI praznavyAkaraNa sUtra (134) Shri Prashna Vyakaran Sutra 95555555)9955555555555555555558

Page #187
mahAraNasaMkhabherivaratUra-paura-paDupaDahAhayaNiNAya-gaMbhIraNaMdiya pakkhubhiya-viulaghose haya-gaya-rahajoha-tariya-pasariya-rauddhatatamaMdhakAra-bahale kaayr-nnr-nnynn-hiyyvaaulkre|| 64. dUsare kitane hI rAjA jo yuddhabhUmi meM sabase agalI paMkti meM lar3akara vijaya prApta karane vAle hote haiN| ve (isa prakAra vividha zastroM se sajjita rahate haiM) jaise-kamara kase hue, kavaca-bakhtara dhAraNa kiye hue aura vizeSa prakAra ke cihnapaTTa-paricayasUcaka bille mastaka para bA~dhe hue, astra-zastroM ko dhAraNa kiye hue, pratipakSa ke prahAra se bacane ke lie DhAla se aura uttama kavaca se zarIra ko veSTita kiye hue, lohe kI jAlI pahane hue, kavacoM para lohe ke kA~Te lagAye hue, vakSasthala ke sAtha UrdhvamukhI bANoM kI tUNIra-bANoM kI thailI kaNTha meM bA~dhe hue, hAthoM meM pAza-zastra aura DhAla lie hue, sainyadala kI raNocita racanA kie hue, kaThora dhanuSa ko saharSa hAthoM meM pakar3e hue, hAthoM se (bANoM ko) khIMcakara kI jAne vAlI pracaNDa vega se barasatI huI mUsaladhAra varSA ke girane se jahA~ mArga avaruddha ho gayA hai, aise yuddha meM aneka dhanuSoM, dudhArI talavAroM, pheMkane ke lie nikAle gaye trizUloM, bANoM, bAyeM hAthoM meM pakar3I huI DhAloM, myAna se nikAlI huI camakatI talavAroM, prahAra karate hue bhAloM, tomara nAmaka zastroM, cakroM, gadAoM, kulhAr3iyoM, mUsaloM, haloM, zUloM, lAThiyoM, bhiMDamAloM, zabbaloM-lohe ke vallamoM, paTTisa nAmaka zastroM, pattharoM-giloloM, drughaNoM-vizeSa prakAra ke bhAloM, muTThI meM A sakane vAle eka prakAra ke zastroM, mudgaroM, prabala AgaloM, gophaNoM, druhaNoM (karkaroM), bANoM ke tUNIroM, nAladAra bANoM evaM Asana nAmaka zastroM se sajjita tathA dudhArI talavAroM aura camacamAte zastroM ko AkAza meM pheMkane se AkAza bijalI ke samAna ujjvala prabhA vAlA ho jAtA hai| usa saMgrAma meM prakaTa-spaSTa zastra-prahAra hotA hai| mahAyuddha meM bajAye jAne vAle zaMkhoM, bheriyoM, uttama vAdyoM, atyanta spaSTa dhvani vAle DholoM ke bajane ke gambhIra AghoSa se vIra puruSa harSita hote haiM aura kAyara puruSoM ko ghabarAhaTa bar3hatI jAtI hai| ve (bhaya se pIr3ita hokara) kA~pane lagate haiN| isa kAraNa yuddhabhUmi meM ho-hallA hotA hai| ghor3e, hAthI, ratha aura paidala senAoM ke zIghratApUrvaka calane se cAroM ora phailI-ur3atI dhUla ke kAraNa vahA~ saghana aMdhakAra vyApta rahatA hai| vaha yuddha kAyara naroM ke netroM evaM hRdayoM ko Akula-vyAkula banA detA hai| agale sUtra meM punaH usa yuddhabhUmi kI bhayAnakatA kA varNana karate haiM 64. Many other kings want to achieve conquest by fighting in the battlefield in front line. They remain equipped with various types of weapons such as waist belt, armour, the emblem indicating their entity, the badge at the forehead, weapons of war, the high quality iron shield to protect themselves from attack of the enemy. They wear iron net. Their armour has iron thorns. They have a bundle of arrows close to their chest tied to their neck. They have paash weapon and shield in their hands. They do the formation of the army as during war. They happily hold the strong bow in their hands. The battlefield was such that | zru.1, tRtIya adhyayana : adattAdAna Azraya ( 135 ) Sh.1, Third Chapter: Stealing Aasrava %%%%%% %%%%%%%%%%%%%%%%%%%%%% %%%%%%

Page #188
due to the rain of arrows at fast speed, the passage had closed. In such a battle many bows, two-edged sword, spear like tridents, shield held in left hand, shining sword just taken out from the sheath, spears, tomar weapon, wheals, gadaas, axes, dumble, ploughs, pointed weapons, sticks, bhindmaal, shabbals (iron thick rods), patties, launchers of stone, drughans (special type of spears), special weapons that could be held in the fist, mudgars, strong aagats, gophans, druhams, quivers of arrows, tube like arrows, aasan and two-edged swords were used. The sky was shining due to the use of such weapons in the same manner as when there is lightening. In that battle the attack through weapons is quite visible to each other. The conch-shells, trumpets, bugles, were blown. Drums were beaten. Musical instruments were played and the warriors felt happy and encouraged with that war music. A coward feels bewildered in that situation and trembles out of fear. So there is a great noise in the battlefield. A thick mist spreads all around due to the movement of infantry and the elephants, the horse and the chariots and spreads darkness. That battle causes terror in the mind of cowards. In the next aphorism, the dreadful nature of the battlefield has been further narrated. yuddha-sthala kI vIbhatsatA DREADFULNESS OF BATTLEFIELD 65. viluliyaukkaDa - vara-mauDa - tirIDa - kuMDaloDudAmADoviyA vejayaMticAmaracalaMta - chattaMdhayAragaMbhIre / fafa hayahesiya-hatthigulugulAiya - rahaghaNaghaNAiya - pAikkaharaharAiya - apphoDiya - sIhaNAyA, cheliyavighuTukkaTThakaMTakayasaddabhImagajjie / zrI praznavyAkaraNa sUtra sayarAha-hasaMta-rusaMta-kalakalarave AsUNiyavayaNarudde bhImadasaNAdharoTThagADhadaTTe sappahAraNujjayakare amarisavasativvatarattaNiddAritacche veradiTThi - kuddha - ciTThiya-tivali - kuDilabhiuDi- kayaNilADe vahapariNaya - Narasahassa- vikkamaviyaMbhiyabale / vaggaMta - turagarahapahAviya-samarabhaDA AvaDiyacheyalAghavapahArasAhiyAsamUsaviya bAhu-juyalamukkaTTahAsapukkaMtabola - bahule / phalaphalagAvara Nagahiya-gayavara patthiMta - dariyabhaDakhala - paropparapalagga - juddhagavviya - viusiyavarAsirosa - turiyaabhimuha-pahariM tachiNNakarikara - vibhaMgiyakare avaiddhaNisuddhabhiNNaphAliyapagaliyaruhira-kaya-bhUmi-kaddama - cilicillapahe / kucchidAliya-galaMtaruliMtaNibhelitaMta-phuruphuraMta - avigala - mammAhaya - vikayagADhadiNNapahAramucchita (136) pAgaDa - paDAga - usiyajjhaya 95595555555955555555955 5 5 5 5 5 5 5 55 Shri Prashna Vyakaran Sutra

Page #189
yuddha sthala kI vibhatsatA yuddha ke pazcAt yuddha-sthala kA lomaharSaka dRzya HAR PEA Jain caucation Internationer TREAK For Private p ersonal use only wwwjainelibrary.

Page #190
fafafafaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555555555555555555555555555555 citra-paricaya 7 yuddha-sthala kI vibhatsatA citra meM yuddha-sthala kI vibhatsatA ko dikhAyA gayA hai| parAye dhana ko prApta karane ke icchuka rAjA kisa prakAra bhayaMkara narasaMhAra karate haiM, yaha saba adattAdAna rUpa tIsare adharma (Asrava) kA pariNAma hai| citra isakA pratyakSa AbhAsa karAtA Illustration No. 7 citra ke Upara ke bhAga meM yuddha-sthala kA varNana hai - yuddhonmatta rAjA madamasta hokara eka-dUsare para AkramaNa kara rahe haiN| ghor3e hinahinA rahe haiN| hAthI gulagulA rahe haiN| ghor3e, ratha aura padAti sainika bar3e vega se daur3akara eka-dUsare para AkramaNa kara rahe haiM yoddhAgaNa krodhita hokara mu~ha phulAkara apane zatru para prahAra kara rahe haiN| kisI-kisI ke netra lAla haiN| gadAyeM Apasa meM TakarA rahI haiN| Aveza ke kAraNa ve apane hoThoM ko dA~toM se cabA rahe haiN| citra ke nIce ke bhAga meM saMdhyA ke samaya yuddha-sthala kA bar3A hI karuNAjanaka citra prastuta kiyA gayA hai| saMdhyA ke samaya yuddha-sthala kI bhUmi atyaMta rakta-raMjita ho gaI hai| kisI yoddhA kA peTa phaTane se rakta baha rahA hai, ateM bAhara nikalI huI haiN| gaharA prahAra hone se kisI kI indriyA~ phar3aphar3A rahI haiN| kisI ke marma sthAnoM para coTa lagane se vaha chaTapaTA rahA hai| koI asahya vedanA ke kAraNa karuNa kraMdana kara rahA hai| jinake mastaka kaTa gaye haiM, aise hAthiyoM aura azvoM ke zarIra se bhUmi paTI huI hai| parAye dhana ko har3apane kI icchA rakhane vAle rAjA Adi anya vyakti aisI yuddha bhUmi meM praveza karate haiM, jo pratyakSa zmazAna ke samAna dIkhatI hai aura parama raudra evaM bhayaMkara hotI hai| - sUtra 65, pR. 137 REVOLTING SCENE OF THE BATTLE FIELD The illustration presents the revolting scene of a battlefield. How terrible massacre the kings desirous of grabbing wealth of others commit is the outcome of the third door of Asrava, taking what is not given (stealing). The illustration presents a live picture of that. The scene at the top shows the battle. Kings driven by rage to fight are attacking each other. Horses are whining. Elephants are trumpeting. Elephant, chariot and foot soldier battalions are attacking with speed. Warriors are striking enemies with faces swollen in rage. Their eyes are red. Maces are colliding. They are biting their lips in excite ment. The bottom scene is the pitiful presentation of the evening when the day's battle is over Due to the excessive shedding of blood during the day the ground is filled with slime. Blood is oozing from the split belly of some warrior. Intestine has come out. Some soldier is shivering due to the blow by a mace. Some one is trembling due to blow on vital parts. Someone is pitifully wailing due to intolerable pain. The field is full of bodies of beheaded elephants. Kings and other people desirous of grabbing others wealth enter such battle ground that has such evil and terrifying appearance like a cremation ground.. Sutra-65, page-137 5555555faphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555555 65fafafafa555555555555555555556 Wan

Page #191
95555555555555 555555 rulaMtavinbhalavilAvakaluNe; hyjoh-bhmNt-turg-uddaammttkuNjr-prisNkiyjnnnnibukkcchinnnndhybhggrhvrnntttthsirkriklevraakinnnn-ptit-phrnn-vikinnnnaabhrnn-bhuumibhaage| NaccaM taka baMdhapau ra bhayaMkara-vAyasa-pari leM ta-giddhamaMDala-bhamaMtacchAyaMdhakAra-gaMbhIre / vasuvasuhavikaMpiyavva-paccakkhapiuvaNaM paramaruddabIhaNagaM duSpavesataragaM ahivayaMti saMgAmasaMkaDaM paradhaNaM mhNtaa| 65. DhIlA hone ke kAraNa idhara udhara hilate caMcala evaM unnata uttama mukuToM, tIna seharoM vAle mukuToM-tAjoM, kuNDaloM tathA nakSatra nAmaka AbhUSaNoM kI usa yuddha meM jagamagAhaTa hotI hai| spaSTa dikhAI dene vAlI patAkAoM, Upara phaharAtI huI dhvajAoM, vijaya ko sUcita karane vAlI vaijayantI patAkAoM tathA caMcala-hilate-Dulate cAmaroM aura chatroM ke kAraNa hone vAle andhakAra ke kAraNa vaha raNakSetra gambhIra pratIta hotA hai| ghor3oM kI hinahinAhaTa se, hAthiyoM kI ciMghAr3a se, rathoM kI ghanaghanAhaTa se, paidala sainikoM (pyAdoM) kI hara-hara AvAja se, tAliyoM kI gar3agar3AhaTa se, siMhanAda kI dhvaniyoM se, sITI bajAne kI-sI AvAjoM se, bhaya ke kAraNa jora-jora kI cillAhaTa se, ha~sane ke kAraNa jora kI kilakAriyoM se aura eka sAtha utpanna hone vAlI hajAroM kaNThoM kI dhvani se vahA~ bhayaMkara garjanAe~ hotI haiN| usameM eka sAtha ha~sane, rone aura karAhane ke kAraNa kalakala dhvani hotI rahatI hai| bIca-bIca meM mu~ha phulAkara A~sU bahAte hue bolane ke kAraNa vaha raudra dikhAI dete haiN| usa yuddha meM bhayAvane dA~toM se hoThoM ko jora se cabAne-kATane vAle yoddhAoM ke hAtha acUka prahAra karane ke lie udyata-tatpara rahate haiN| krodha kI ugratA ke kAraNa yoddhAoM ke netra lAla-lAla aura tarerate hue hote haiN| vairamaya dRSTi ke kAraNa krodha paripUrNa ceSTAoM se unakI bhauMheM tanI rahatI haiM aura isa kAraNa unake lalATa para tIna sala par3I huI hotI haiN| usa yuddha meM, mAra-kATa karate hue hajAroM yoddhAoM ke parAkrama ko dekhakara sainikoM ke pauruSa-parAkrama kI vRddhi ho jAtI hai| hinahinAte hue azvoM aura rathoM dvArA idhara-udhara bhAgate hue yuddhavIroM tathA zastra calAne meM kuzala aura sadhe hue hAthoM vAle sainika harSavibhora hokara, donoM bhujAe~ Upara uThAkara, khilakhilAkara-ThahAkA mArakara ha~sa rahe hote haiM, kilakAriyA~ mArate haiN| __ camakatI huI DhAleM evaM kavaca dhAraNa kiye hue, madonmatta hAthiyoM para ArUr3ha prasthAna karate hue yoddhA, zatruyoddhAoM ke sAtha paraspara jUjhate haiM tathA yuddhakalA meM kuzalatA ke kAraNa ahaMkArI yoddhA apanI-apanI talavAreM myAnoM meM se nikAlakara, phurtI ke sAtha roSapUrvaka paraspara-eka-dUsare para prahAra karate haiN| hAthiyoM kI sUMr3e kATa rahe hote haiM, jisase unake bhI hAtha kaTa jAte haiN| aise bhayAvaha yuddha meM mudgara Adi dvArA mAre gaye, kATe gaye yA phAr3e gaye hAthI Adi pazuoM aura manuSyoM ke yuddhabhUmi meM bahate hue rudhira ke kIcar3a se mArga lathapatha ho rahe hote haiN| kU~kha ke phaTa jAne se bhUmi para bikharI huI evaM bAhara nikalatI huI A~toM se rakta pravAhita hotA rahatA hai tathA tar3aphar3Ate hue, vikala, marmAhata, burI taraha se kaTe hue, pragAr3ha prahAra se behoza hue, idhara-udhara lur3hakate hue vihvala manuSyoM ke vilApa ke kAraNa vaha yuddhabhUmi bahuta hI karuNAjanaka pratIta zru.1, tRtIya adhyayana : adattAdAna Azrava (137) Sh.1, Third Chapter : Stealing Aasrava 55555555555555555 5

Page #192
55555555555555555555555558 %%%%%%%%%%%% ma hotI hai| usa yuddha meM mAre gaye yoddhAoM ke idhara-udhara bhaTakate ghor3e, madonmatta hAthI aura bhayabhIta manuSya, mUla se kaTI huI dhvajAoM vAle TUTe-phUTe ratha, mastaka kaTe hue hAthiyoM ke dhar3a-kalevara, vinaSTa ke hue zastrAstra aura bikhare hue AbhUSaNa-alaMkAra idhara-udhara par3e hote haiN| ___Dolate hue bahusaMkhyaka kalevaroM-dhar3oM para kAka aura giddha ma~DarAte rahate haiN| aura jaba una kauoM 5 aura giddhoM ke jhuNDa ke jhuNDa ghUmate haiM taba unakI chAyA ke andhakAra ke kAraNa vaha yuddha gambhIra andhakArapUrNa bana jAtA hai| aise (bhayAvaha-ghorAtighora) yuddha meM (rAjAgaNa) kevala senA ko hI yuddha meM OM nahIM jhoNkte| svayaM praveza karate haiM-mAno deva (devaloka) aura pRthvI ko prakampita karate hue, ye dhana kI ja kAmanA karane vAle rAjAgaNa sAkSAt zmazAna ke samAna, atIva raudra hone ke kAraNa bhayAnaka aura OM atyanta kaThinAI se praveza karane yogya isa saMgrAmarUpI gahana vana meM calakara athavA Age hokara praveza karate haiN| 65. There occurs a great brightness in the battle due to loose and shaking high class crowns, the crowns having three hanging garlands, the ear-rings and the nakshatras (a shining ornament). The buntings are distinctly visible. The flags flutter. The buntings indicating success in the battle flutter. The brooms (chamars) move. The darkness prevails due to all these and umbrellas. Due to all these, the atmosphere of the battlefields looks grim. The horses neigh. The elephants trumpet. The movement of chariots Wan causes rattling sound. The infantry moves. The soldiers clap. The war bugles are blown. Some blow the whistle. Some cry loudly due to fear. Some laugh heartily. Thousands of people collectively shout. All such activities cause a terrible roaring sound. There occurs a disturbing sound as simultaneously some laugh, some weep and some bemoan. Some swelling their mouth shout loudly with tears trickling from their eyes and it makes the atmosphere dreadful. The warriors are ready to attack the target precisely, while grinding their teeth and chewing their lips with ferocious teeth. Their eyes are 15 red due to the high level anger. Their eye-brows are raised as anger is crossing its limits. Three wrinkles are distinctly visible on their $ forehead. The courage of the war-heroes increases when they see the Wan warriors in action causing heavy bloodshed. The warriors move about on the horses that neigh. Some move on their chariots. The warriors are $i expert in handling weapons. They raise their arms upwards out of ecstatic pleasure and laugh loudly. %%%%%%% %%%%%%% Wan 5))))))5555 zrI praznavyAkaraNa sUtra (138) Shri Prashna Vyakaran Sutra

Page #193
444 445 446 4545454545454545454545454 458 451 454545454545454545454545454 455 456 454 41 The soldiers move to fight with warriors of the enemy. They wear i shinning shields and armours and ride the excited elephants. As they are experts in warfare, with pride pull out their swords from sheaths \ cleverly and angrily attack with agility. They cut the trunks of the 5 elephants at which they sometimes cut their own hands also. In such a fierce battle the ground in the battlefield becomes muddy with the blood 15 of elephants, men and animals killed, cut or torn by weapons such as Si mudgars and others. As the body gets torn, the intestines come out scattered and the blood oozes out from them. The injured warriors are in a bewildered condition. They are restless. They received injuries on their delicate parts. They are badly cut. Some of them are in unconscious state due to the grievous attack. Such men weep bitterly and roll hither and thither. In this condition, the battle field presents a look seeking compassion. The Scorpses of warriors killed in the battle; their wandering horses, the intoxicated elephants; frightened human beings, the flags cut from the base on the broken chariots, the bodies of the elephants with cut fi forehead, the destroyed weapons and the decoration of the warriors, all are seen lying down scattered hither and thither. fi Crows and vultures move along on the dead bodies of animals and fi human beings lying there in large numbers. When the crows and vultures wander in flocks, the darkness caused by their shadow makes f the battlefield dark and grim. In such a dreadful battle, it appears that Fi simply army alone does not participate but it appears as if shaking the 45 heaven and earth, the kings desirous of money themselves enter the n ferocious cremation ground-like and thick forest-like extremely f dangerous and difficult battlefield. vivecana : prastuta pATha meM saMgrAma kI bhayAnakatA kA spaSTa atIva romaharSaka sajIva citra upasthita kiyA gayA / hai| parAye dhana ke icchuka rAjA loga kisa prakAra bhISaNa nara-saMhAra ke lie tatpara ho jAte haiN| yaha varNana usakA + pratyakSa AbhAsa karAtA hai| Elaboration-In the present lesson, a live picture of the ferocity of the 4 battle has been drawn which is extremely heart rending. The kings desirous to capture the wealth of the others become ready for bloodshed. This description gives a vivid account of such a condition. 455 456 457 455 456 457 n nhhhhhh 455 456 454 ELELE LE 14 415 414 455 455 454 zru.1, tRtIya adhyayana : adattAdAna Azrava ( 139 ) Sh.1, Third Chapter: Stealing Aasrava fTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

Page #194
Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Zi ) ))) ))))))55558 ) )) ) ) )))) OM vanavAsI cora THIEVES IN FOREST 66. avare pAikkacorasaMghA seNAvai-coravaMda-pAgaDDikA ya aDavI-desaduggavAsI OM kAlaharitarattapItasukkila-aNegasayaciMdha-paTTabaddhA paravisae abhihaNaMti luddhA dhaNassa kbje| 66. inake (pUrvasUtra meM ullikhita rAjAoM ke) atirikta paidala calakara corI karane vAle coroM ke ke samUha hote haiN| kaI aise (cora) senApati bhI hote haiM jo coroM ko protsAhita karate haiN| coroM ke yaha samUha # aTavI Adi durgama sthAnoM meM rahate haiN| unake kAle, hare, lAla, pIle aura zveta raMga ke saikar3oM cinha-paTTI te haiM, jinheM ve apane mastaka para dhAraNa karate haiN| parAye dhana ke lobhI banakara ve cora-samudAya dUsare pradezoM meM jAkara dhana kA apaharaNa karate haiM aura manuSyoM kA ghAta karate haiN| 66. In addition to the kings above mentioned, there are thieves in 4 large number, who commit theft while moving on foot. There are their leaders also who encourage them. Such groups of thieves reside in hilly 41 and undulating areas. They wear at their forehead hundreds of cloth belts of black, green, red, yellow and white colour that distinguish them. They are greedy of the money belonging to others. They go to other 5 regions to rob people of money. They also kill human beings. vivecana : jJAtAsUtra, vipAkasUtra Adi AgamoM meM aise aneka coroM aura senApatiyoM kA vistRta varNana upalabdha hotA hai, jo viSama durgama araNya pradezoM meM nivAsa karate aura lUTapATa karate the| pA~ca-pA~ca sau sazastra OM cora unake dala meM the jo marane-mArane ko sadA udyata rahate the| unakA sainyabala itanA sabala hotA thA ki 5 rAjAoM kI senA ko bhI pachAr3a detA thA, rAjAoM kI senA bhI unako pakar3ane meM samartha nahIM hotI thii| aise hI coroM evaM cora-senApatiyoM kA yahA~ saMketa kiyA gayA hai| Elaboration--There is a detailed description of such thieves and their leaders in many Agams such as Jnata Sutra, Vipak Sutra and others. $ They lived in forest land and robbed people. There were five hundred members in these groups and they were ready always to attack people. Their group was so powerful that they used to defeat even the army of a king. The state army was not capable to catch them. Such thieves and their leaders have been referred to in this lesson. ))) )))) )) )) )) )) ) )) ) ) ))) ))) ) )) samudrI DAkU SEA ROBBERS 67. rayaNAgarasAgaraM ummIsahassamAlA-ulAula-vitoyapota-kalakaleMta-kaliyaM pAyAlasahassavAyavasavegasalila-uddhammamANadagarayarayaMdhakAraM varapheNapaura-dhavala-pulaMpula-samuTThiyaTTahAsaM mAruyavicchu- bhamANapANiyaM jala-mAluppIlahuliyaM avi ya samaMtao khubhiya-luliya-khokhubbhamANa-pakkhaliyacaliya ) ) ))) 5 )) zrI praznavyAkaraNa sUtra (140) Shri Prashna Vyakaran Sutra 555 8555555555555555555555555558

Page #195
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 2 phaphaphaphaphaphaphaphaphaphaphapha 5 viulajalacakkavAla - mahANaIvegaturiya ApUramANagaMbhIra - viula - Avatta - cavala - bhamamANaguppamANucchalaMta paccoNiyatta-pANiya-padhAviyakhara - pharusa - payaMDavAuliyasalila - phuTaMta vIikallolasaMkulaM mahAmagara5 maccha- kaccha bhohAra - gAha - timi - suM sumAra - sAvaya- samAhaya - samudvAyamANaka- pUraghora-paraM kAyarajaNahiyaya-kaMpaNaM ghoramArasaMtaM mahabbhayaM bhayaMkaraM paibhayaM uttAsaNagaM aNorapAraM AgAsaM ceva NiravalaMbaM / uppAyaNapavaNa- dhaNiya - golliya uvaruvaritaraMgadariya - aivega-vega - cakkhupahamuccharaMtaM / katthai - gaMbhIra - viulagajjiya - guMjiya - NigghAyagaruyaNivaDiya - sudIhaNIhAri-dUrasuccaMta - gaMbhIrapaDipaharuMbhaMtajakkha-rakkhasa - kuhaMDa - pisAyarusiya- tajjAya - uvasagga - sahassasaMkulaM viraiyabalihoma-dhUvauvayAradiNNa-ruhiraccaNAkaraNapayata - jogapayayacariyaM pariyaMta dhu bahuppAiyabhUyaM jugaMta - kAlakappovamaM duraMtaM mahANaINaIbaI - mahAbhImadarisaNijjaM duraNuccaraM visamappavesaM dukkhuttAraM durAsayaM / asiyasiya-samUsiyagehi hatthaMtarakehiM vAhaNehiM aivaittA samuddamajjhe haNaMti, gaMtUNa jaNassa poe paradavyaharA NarA / lavaNa-salilapuNaM zru. 1, tRtIya adhyayana : adattAdAna Azrava 67. (ina vanavAsI coroM ke sivAya kucha anya prakAra ke samudrI luTere, DAkU bhI hote haiM jo dhana ke lAlaca meM pha~sakara samudra yAtrA karane vAle yAtriyoM ko lUTate haiM / yahA~ unakA digdarzana karAyA jAtA hai| ve luTere jahA~ ratnoM ke khajAne chipe par3e haiM, aise samudra meM car3hAI karate haiN| vaha samudra kaisA hotA hai ? vaha samudra hajAroM-hajAroM taraMga - mAlAoM se vyApta hotA hai| pIne ke pAnI ke abhAva meM jahAja ke yAtrI Akula-vyAkula hokara kala-kala dhvani se krandana karate haiN| hajAroM pAtAla - kalazoM kI vAyu ke kSubdha hone se tejI se Upara uchalate hue jalakaNoM kI raja se vAtAvaraNa andhakAramaya banA hotA hai / nirantara pracura mAtrA meM uThane vAle zveta varNa ke phena hI mAnoM usa samudra kA aTTahAsa hai / vahA~ pavana ke prabala thaper3oM se jala kSubdha ho rahA hotA hai| jala kI taraMga - mAlAe~ tIvra vega ke sAtha taraMgita hotI haiN| cAroM ora tUphAnI havAe~ use kSobhita kara rahI hotI haiN| jo taTa ke sAtha TakarAte hue jala-samUha se tathA magaramaccha Adi jalIya jantuoM kAraNa atyanta caMcala ho rahA hotA hai| bIca-bIca meM ubhare hue Upara uThe hue parvatoM ke sAtha TakarAne vAle evaM bahate hue athAha jala-samUha se yukta haiM, gaMgA Adi mahAnadiyoM ke vega se jo zIghra hI labAlaba bhara jAne vAlA hai, jisake gambhIra evaM athAha bha~varoM meM jalajantu athavA jalasamUha capalatApUrvaka bhramaNa karate, vyAkula hote, Upara-nIce uchalate haiM, jo vegavAn atyanta pracaNDa, kSubdha hue jala meM se uThane vAlI laharoM se vyApta haiN| mahAkAya magara - macchoM, kacchapoM, oha nAmaka jala-jantuoM, ghar3iyAloM, bar3I machaliyoM, suMsumAroM evaM zvApada nAmaka jalIya 5 jIvoM ke paraspara TakarAne se tathA eka-dUsare ko nigala jAne ke lie daur3ane se vaha samudra atyanta ghora- Wan bhayAvaha banA hotA hai, jise dekhate hI kamajora manuSyoM kA hRdaya kA~pa uThatA hai, jo atIva bhayAnaka 5 aura pratikSaNa bhaya utpanna karane vAlA hai; atizaya udvega paidA karane vAlA hai, jisakA ora Wan Wan (141) Sh. 1, Third Chapter: Stealing Aasrava Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha - 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 55 5 5 55 << Wan Wan Wan 5

Page #196
5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 chora- Ara-pAra kA koI kahIM dikhAI nahIM detA, jo AkAza ke samAna nirAlambana - AlaMbanahIna hai arthAt jisa samudra meM koI sahArA nahIM hai, utpAta se utpanna hone vAle pavana se prerita aura UparAUparI eka bAda dUsarI garva se iThalAtI huI laharoM ke vega se jo netrapatha - najara ko AcchAdita kara detA hai| 55555 5 5 5 5 5 5555955! usa samudra meM kahIM-kahIM gambhIra meghagarjanA ke samAna gU~jatI huI, vyantara devakRta ghora bhayAvaha dhvani ke samAna tathA usa dhvani se utpanna hokara dUra-dUra taka sunAI dene vAlI pratidhvani ke samAna gambhIra aura dhuk - dhuk karatI dhvani sunAI par3atI hai| jo pratyeka rAta meM rukAvaTa DAlane vAle yakSa, rAkSasa, kUSmANDa evaM pizAca jAti ke kupita vyantara devoM ke dvArA utpanna kiye jAne vAle hajAroM utpAtoMupadravoM se paripUrNa hai| jo bali, homa aura dhUpa dekara kI jAne vAlI devatA kI pUjA aura rudhira dekara kI jAne vAlI arcanA meM prayatnazIla evaM sAmudrika vyApAra meM nirata naukA vaNikoM- jahAjI vyApAriyoM dvArA sevita hai, jo kalikAla - antima kAla ke anta arthAt pralayakAla ke kalpa ke samAna hai, jisakA pAra pAnA kaThina hai, jo gaMgA Adi mahAnadiyoM kA adhipati - nadIpati hone kAraNa atyanta bhayaMkara hai, jisameM yAtrA karanA aneka saMkaToM va khataroM se paripUrNa hai, jisameM praveza pAnA bhI kaThina hai, jise pAra karanA - kinAre pahu~canA bhI atyanta duSkara hai, yahA~ taka ki jisakA Azraya lenA bhI duHkhayukta aura jo khAre pAnI se bharA hotA hai| hai aise ratnAkara samudra meM U~ce kiye hue kAle aura sapheda jhaNDoM vAle parAye dhana dravya ke apahAraka DAkU ativegapUrvaka calane vAle, patavAroM se sajjita jahAjoM dvArA AkramaNa karake samudra ke madhya meM jAkara sAmudrika vyApAriyoM ke jahAjoM ko naSTa kara dete haiM / 67. In addition to thieves mentioned above, there were also sea robbers of various types. They, in order to satisfy their hunger for wealth, robbed the sea travellers. Here an account of their life has been presented. Such robbers move in such a sea where the treasures of jewels is concealed. Now the condition of the sea is narrated. The sea is full of thousands of waves. The travellers make a bemoaning sound in distress, as no drinking water is available. The environment gets darkened due to the rapidly rising drops from thousands of deep pitches (pataal kalash) as the wind gets disturbed. The continuously rising white foam presents the picture of laughing sea. The water is badly disturbed due to the striking of mighty winds. The water waves rise rapidly; stormy winds are all around affecting the sea badly. The sea is becoming extremely disturbed as the water strikes its banks and the crocodiles, sea lions and other aquatic animals move about. The water of the sea zrI praznavyAkaraNa sUtra (142) 65595555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 Shri Prashna Vyakaran Sutra

Page #197
rAma Adi TUTane vAle luTa TRILOK forco eva yaha bhayaMkara samudra meM dhana lUTane jAte samudrI luTere kaI cora corI karake zmazAna bhUmi jaise bhayAnaka sthAnoM para jAkara dana kA baMTavArA karate haiM gupta maMtraNA karate haiN| Coe 2270 8 www.linelibrary.org

Page #198
05555555555555555555555555555555555se 55555ye kabhake Wan 55555555555555555555555555555555555555555555555 | citra-paricaya 8 Illustration No.8 samudrI DAke jalayAna dvArA videzoM meM vyApAra ke lie jAne vAle vyApAriyoM ko lUTane ke lie ye DAkU mahAbhayaMkara samudra meM praveza karate haiN| isameM pracaNDa vAyu ke kopa se U~cI-U~cI bhayaMkara lahareM uThatI rahatI haiN| aneka sthAnoM para bar3e-bar3e bhaMvara hote haiN| gaMgA Adi nadiyoM kA pAnI atyaMta vega se samudra meM Ane ke kAraNa bar3I-bar3I vizAla lahareM uThatI haiN| ina samudrI laharoM ke sAtha aneka vizAla samudrI jIva bhI uchalate haiM, jisase gambhIra evaM bhayaMkara dhvaniyA~ utpanna hotI haiN| A~dhI-tUphAna Adi kA upadrava hone para AkAza meM ghaTATopa aMdhakAra chA jAtA hai| bijalI kar3akatI hai| itane lomaharSaka vAtAvaraNa meM bhI jalayAna meM savAra OM ye samudrI luTere dUsaroM kA dhana haraNa karane kI icchA se Age bar3hate cale jAte haiN| dhana ke lAlaca meM Akara fa ye samudrI DAkU samudra jaise upadravapUrNa bhayaMkara sthAna para jAne kA dussAhasa kara lete haiN| citra meM inakA lomaharSaka citraNa kiyA gayA hai| -sUtra 67, pR. 142 __ grAmAdi lUTane vAle parAye dhana kA haraNa karane vAle duSTa mati cora nagaroM meM jAkara logoM ko bandI banA lete haiN| gharoM kI dIvAroM meM seMdha lagAkara corI karate haiN| inakI tRSNA asIma hotI hai| isa prakAra ye cora corI ke dhana kA ba~TavArA karane ke lie zmazAna bhUmi jaise bhayAnaka sthAnoM para jAte haiN| jahA~ sarvatra bhaya evaM manahUsiyata chAI rahatI hai| yahA~ bhojana-pAnI milanA bhI duSkara rahatA hai| aise bhayaMkara sthAnoM para jAkara ye dhana kA ba~TavArA karate haiN| gupta maMtraNA karate haiN| inake zarIra bhojana-pAnI ke abhAva meM zuSka evaM vikRta ho jAte haiN| ye luTere parAye dhana ke lAlaca meM naraka aura tiryaMca bhava meM bhogane yogya atyaMta du:kha utpanna karane vAle pApa-karmoM kA saMcaya karate haiN| -sUtra 68, pR. 145 PIRACY ON THE SEA In order to loot the merchants going to foreign countries by ship these pirates take to highly menacing seas. Tremendous winds agitate the seas causing menacingly high waves. There are gigantic whirlpools at many spots. The speedy inflow of great rivers like Ganges also cause giant waves in the sea. With these waves jump many large aquatic animals producing loud and fearsome sounds. Storms and typhoons cause blinding darkness in the sky pierced by intermittent lightening. With a desire to snatch others wealth these sea pirates keep on moving in their ships even in such hair-raising conditions. Greed for wealth infuses boldness in these pirates to face the terrors of such tormenting seas. The illustrations vividly present this horrifying scene. - Sutra-67, page-142 OTHER BANDITS Rogue thieves on the lookout for others wealth go into cities and trap the citizens. They make a hole in the wall and commit burglary. They have unlimited thirst for wealth. For mutual distribution of such stolen things these thieves go to terrible places like cremation grounds. The atmosphere is grim and oppressive there. Even food or water is difficult to find at such places. They go to such horrible places and divide their loot. They also cook up conspiracies there. Their bodies get weak and deformed in absence of proper food and water. In their greed for wealth such bandits acquire karmas of demerit and as a conse quence suffer great pain on rebirth as infernal beings or animals. - Sutra-68, page-145 e))555555555555555555555555559 05555555555555555555555bha

Page #199
In 11 m 355445454545454545454545454545454545454545454545454545454545454545454545 strikes against the rising hills protruding in the sea. The sea water flows F heavily. The sea is full to the brim due to the rivers like Ganga and others that flow in it. The aquatic animals and the water currents moving about in its gigantic circular movement feel disturbed. They jump up and down. The sea is full of extremely dreadful, disturbed currents rising in it. The crocodiles, tortoise and sea lions, large fishes, gharials, sunsumar, shvaapad and other aquatic animals strike against each other and run in order to devouver the other aquatic creatures. So the sea becomes extremely dreadful. The persons with weak heart tremble at its very sight. It is extremely frightening and produces fear every moment. It creates extreme restlessness. Nobody can locate its banks and the end. It appears to be in existence without any support like the sky. Due to the influence of the winds arsing in it, the currents rise F majestically one after the other and disturb the vision. In that sea a sound appears. It roars like the roaring rain clouds. It is F like the one created by vyantar gods. It is extremely dreadful. It is like echoing sound heard upto a great distance. It is full of thousands of disturbances created by angry Vyantar gods like Yakshas, Rakshas, Kushmand, Pishaach who cause panic every moment. It is frequented by the traders who trade through the sea continuously with boats and ships. They worship the sea through animal sacrifice, yajna and incense and further by offering blood. The sea is as at the time of doomsday and it is extremely difficult to cross it. It is extremely dreadful as it is the master of Ganga and others. The travel in it is full of several dangers and troubles. It is very difficult to enter in it. It is extremely difficult to cross it. It is full of troubles to depend on it. It is full of salty water. The sea robbers with black and white flags raised high move in it at a very fast speed in order to rob the travellers. They attack the ships of the traders with ships equipped with sails at the centre of the sea and destroy them. vivecana : kabhI-kabhI dUra se dekhane meM sAgara zAnta dRSTigocara hotA hai, kintu kisa kSaNa vaha bhayaMkara raudra pralayakArI rUpa dhAraNa kara legA, yaha nizcaya karanA kaThina hai| Adhunika kAla meM jaba mausama, A~dhI-tUphAna Adi ko pahale hI sUcita kara dene vAle aneka prakAra ke sAdhana-yantra Adi AviSkRta ho cuke haiM aura jalayAna bhI atyadhika kSamatA vAle sabhI sAdhanoM se susajjita ho cuke haiM, taba bhI anekoM yAna DUbate rahate haiN| lAkhoM mmmmmm 464 465 466 44 445 446 445455 455 456 457 455 456 4515545454545454545454545454545454545456 455 456 454 455 454 455 456 45 ir ir | zru.1, tRtIya adhyayana : adattAdAna Azrava ( 143 ) Sh.1, Third Chapter: Stealing Aasrava $$45155 41 41 41 41 41 41 41 41 41 41 41 41 41 455 456 457 455 456 457 454 455 454 455 456 4 57 458

Page #200
))))))5555555558 55555555555555555555555555555FFFFFFFFFFFFFFFFFF$$ 9 logoM kI jIvana-lIlA samApta ho jAtI hai| samudrI tUphAnoM ke kAraNa prAcIna kAla meM jo utpAtasUcaka yantroM kA ke prAyaH abhAva thA aura yAnoM kI bhI itanI kSamatA ke abhAva meM samudrayAtrA kitanI saMkaTa-paripUrNa hotI hogI, OM yaha kalpanA karanA kaThina nahIM hai| AgamoM meM samudrI tUphAnoM meM DUbane vAle yAtrA varNana kA ullekha milatA hai| + isI kAraNa samudrayAtrA prArambha karane ke pUrva yAtrI zubha dina, tithi, nakSatra Adi dekhane ke sAtha anekAneka devI-devatAoM kI pUjA-arcA bhI karate the| kyoMki yaha mAnA jAtA thA ki yAtrA meM vyantara deva bhI vividha ke prakAra ke vighna upasthita karate rahate haiN| OM phira bhI dhana ke lobha se prerita hokara vaNik jana jAna-mAla kA khatarA sira para uThAkara samudrayAtrA karate ke the aura eka deza kA mAla dUsare deza meM le jAkara becate the| samudrayAtrA meM prAkRtika athavA daivika prakopa ke atirikta samudrI luTeroM kA bhaya bhI bahuta rahatA thaa| ye Wan luTere apane prANoM ko saMkaTa meM DAlakara kevala lUTamAra ke lie hI bhayaMkara sAgara meM praveza karate the| ve naukA vaNikoM ko lUTate the aura kabhI-kabhI unake prANoM ko bhI hara lete the| ukta pATha meM yahI sabhI tathya prakaTa kiye OM gaye haiN| Elaboration-Sometimes the sea appears to be quiet from a distance. But it cannot be said when it may turn violent. Now such instruments have been invented which inform about weather, storms and the like in advance and there are ships of very great capability. Still many ships sink. Lakhs of people lose their life. One can imagine how much frightening and full of disturbance was the sea travel in ancient times fi due to sea storms and lack of instruments providing advance $ information. Even the ships of present day capacity were not there ir those days. In scriptures we find description of ships sinking in the sea due to sea storms. So before starting on sea voyage, the travellers used to look into the proper day, date, constellation for safe journey. Further they used to worship many gods and goddesses for this purpose. It was believed that Vyantar gods create disturbances of many types in sea travel. Still in order to earn more money, the businessmen used to undertake sea travel caring little for the dangers involved. They used to take goods from one country and sell in the other. In sea travel there is fear of natural danger, of gods and of sea robbers. The sea robbers enter the dreadful sea at great risk to their lives in order to rob people. They used to rob the traders travelling by boat. Sometimes they even killed them. All these facts are quite evident in this aphorism. )))))))))))))))))))))))) zrI praznavyAkaraNa sUtra (144) Shri Prashna Vyakaran Sutra Wan 85555555555555555 555555

Page #201
grAmAdi lUTane vAle VILLAGE ROBBERS 68. NiraNukaMpA NiravayakkhA gAmAgara-Nagara-kheDa-kabbaDa-maDaMba-doNamuha-paTTaNAsama-NigamajaNavae ya dhaNasamiddhe haNaMti thirahiyaya-chiNNa-lajjA-baMdiggaha-goggahe ya giNhaMti dAruNamaI NikkivA NiyaM haNaMti chiMdati gehasaMdhi NikkhittANi ya haraMti dhaNadhaNNadavvajAyANi jaNavaya-kulANaM NigghiNamaI parassa dabAhiM je aviryaa| 68. parAyA dhana curAne vAle logoM kA hRdaya atyanta kaThora, anukampA, dayA se zUnya hotA hai, ve paraloka kI jarA bhI paravAha nahIM karate, aise loga dhana se samRddha grAmoM, AkaroM, nagaroM, kheToM, karbaToM, maDamboM, pattanoM, droNamukhoM, AzramoM, nigamoM evaM dezoM ko naSTa kara dete-ujAr3a dete haiN| aura ve atyanta kaThora hRdaya vAle yA nihita svArtha vAle, nirlajja loga mAnavoM ko baMdI banAkara athavA gAyoM Adi pazuoM ko pakar3akara le jAte haiN| dAruNa mati vAle, nirdaya yA nikamme apane-AtmIya janoM kA bhI ghAta kara dete haiN| ve gharoM meM seMdha lagAte haiN| jo parakIya dravyoM ke lobha se nivRtta nahIM haiM, aise nirdaya buddhi vAle (ve cora) logoM ke gharoM meM rakhe hue dhana-dhAnya evaM anya prakAra ke dravya ke samUhoM ko curA lete haiN| 68. The people who steal the money belonging to others are extremely rude. They have no compassion. They care a fig for the next life. They destroy or ruin prosperous villages, towns, colonies, cities, ports, corporations, ashrams, municipalities, aakars, khetas, karbats, ports. They always look to their personal gain. They are shameless. They make the people prisoners and carry away the cattle. They are fierce, cruel and insolent. They kill even their own relations. They break into the houses. Those thieves have no mercy. They are always greedy for the property of others. They steal money, grains and other articles stored by people. ___ vivecana : corI karane vAle loga prAyaH nirdaya-anukampAhIna aura krUra hote haiM, unheM adattAdAna ke pariNAmasvarUpa paraloka meM hone vAlI durdazAoM kI paravAha nahIM hotI kyoMki ve prAyaH adUradarzI aura lobhagrasta rahate haiN| dayAvAna aura paraloka se Darane vAle vivekI jana isa iha-paraloka-duHkhaprada kukRtya meM pravRtta nahIM hote| prastuta pATha meM Aye kucha vizeSa zabdoM ke artha isa prakAra haiM grAma-choTI bstii| jahA~ kisAnoM kI bahulatA ho| Akara-jahA~ sonA-cA~dI Adi kI khAne hoN| kheDa-kheTa-dhUla ke parakoTe vAlI bstii| kabbaDa-karbaTa-jahA~ thor3e manuSya rahate hoN| maDamba-jisake Asa-pAsa koI bastI na ho| droNamukha-jahAM jala evaM sthala donoM mArga hoM aisA bndrgaah| zru.1, tRtIya adhyayana : adattAdAna Azrava ( 145 ) Sh.1, Third Chapter : Stealing Aasrava

Page #202
Yin 555555555555555555555555555555555555 ))) )) ) ) )) ) )) ) ) ) pattana-pATana-jahA~ jalamArga se athavA sthalamArga se jAyA jaaye| Azrama-tApasajanoM kA nivAsa ho| nigama-jahA~ vyApArI bahutAyata se nivAsa karate hoN| Elaboration - The people engaged in theft are often cruel and ferocious. They have no compassion. They care little for the tortured and wretched state in the next life as a result of stealing (adattadan) activity. They are not far-sighted. They are engrossed in greed. The persons who are compassionate, who have a fear about the next life, who have sense 4 of discrimination, they do not engage themselves in such bad activities. The meanings of some technical terms in this aphorism are as follows: Gram-A small colony. Aakar-The place where mines of gold etc. exist. Khed-A colony of with sand boundry walls. Karbat-Place where a few people reside. Madamb-A habited place not having a colony 4 nearby. Dronmukh-Harbour. Pattan-Place connected with sea route or land route. Ashram-Place where hermits live. Nigam-Place where businessmen live in majority. 69. taheva keI adiNNAdANaM gavesamANA kAlAkAlesu saMcaraMtA ciyakApajjaliya-sarasa-dara-daDa+ kaTTiyakalevare ruhiralittavayaNa-akkhaya-khAiyapIya-DAiNibhamaMta-bhayaMkaraM jaMbuyakkhikkhiyaMte ghUyakayaghorasadde veyAluTThiya-Nisuddha-kahakahiya-pahasiya-bIhaNaga-NirabhirAme aidubhigNdhbiibhcchdrisnnijje| susANavaNa-suNNaghara-leNa-aMtarAvaNa-girikaMdara-visamasAvaya-samAkulAsu vasahIsu kilissaMtA sIyAtava-sosiya-sarIrA dhcchvii| Nirayatiriya-bhavasaMkaDa-dukkha-saMbhAraveyaNijjANi pAvakammANi sNcinnNtaa| dullahabhakkhaNNa-pANabhoyaNA pivAsiyA jhuMjhiyA kilaMtA maMsa-kuNimakaMdamUla-jaM kiMcikayAhArA ubiggA uppuyA asaraNA aDavIvAsaM uveMti vaalsy-sNknnijjN| 69. isI prakAra kitane hI loga (cora) corI ke lie dhana Adi kI khoja karate hue samaya aura kusamaya-ardha--rAtri Adi viSama kAla meM idhara-udhara bhaTakate hue aise zmazAna meM phirate haiM jahA~ / citAoM meM jalatI huI, rudhira Adi se yukta, adhajalI evaM khIMca lI gaI lAzeM par3I haiM tathA rakta se lathapatha mRta zarIroM ko pUrA khA lene aura rudhira pI lene ke pazcAt idhara-udhara ghUmatI huI DAkinoM ke ke kAraNa jo atyanta bhayAvanA jAna par3atA hai, jahA~ gIdar3a khIM-khIM dhvani kara rahe haiN| ulluoM kI DarAvanI // E5555555555555555555555555555555555555555555555555 )) ) )) ) )) ) )) ))) ) )))) ) zrI praznavyAkaraNa sUtra (146) Shri Prashna Vyakaran Sutra Wan 85555555559)))))))))))))) ))5555558

Page #203
AvAja A rahI hai| bhayotpAdaka evaM vidrUpa pizAcoM, betAloM dvArA ThahAkA mArakara aTTahAsa karane se jo atizaya bhayAvanA evaM aramaNIya ho rahA hai aura jo atIva tIvra durgandha se ghinaunA hone ke kAraNa dekhane meM bhISaNa jAna par3atA hai| (ve taskara) aise zUnya sthAnoM ke atirikta vanoM meM, sUne gharoM meM, layanoM-zilAoM se bane gharoM meM, mArga para banI huI dukAnoM, parvatoM kI guphAoM, Ubar3a-khAbar3a sthAnoM aura siMha, vyAghra Adi hiMsaka prANiyoM se vyApta sthAnoM meM (rAjadaNDa se bacane ke lie) idhara-udhara mAre-mAre phirate haiN| unake zarIra kI camar3I sardI aura garmI se sUkhakara sikur3a gaI hai| sardI-garmI kI tIvratA ke kAraNa camar3I jala jAtI hai yA cehare kI kAnti maMda par3a jAtI hai| __ve naraka bhava meM aura tiryaMca bhava rUpI gahana vana meM hone vAle nirantara asahya duHkhoM kI adhikatA dvArA bhogane yogya pApakarmoM kA saMcaya karate haiM, arthAt adattAdAna ke pApa se naraka kI evaM tiryaMcagati kI tIvra vedanAoM ko nirantara bhoge binA chuTakArA nahIM miltaa| aise ghora pApakarmoM kA ve saMcaya karate haiN| (jaMgala meM kabhI yahA~ aura kabhI vahA~ luka-chipakara bhaTakate-chipate rahane ke kAraNa) unheM khAne yogya anna-cAvala, gehU~ Adi aura pIne ke lie jala bhI durlabha hotA hai| kabhI pyAsa se pIr3ita rahate haiM, kabhI bhUkhe rahate haiM, thake rahate haiM aura kabhI-kabhI mA~sa, murdA zarIra, kabhI kandamUla Adi jo kucha bhI mila jAtA hai, usI ko khAkara rahanA par3atA hai| ve nirantara udvigna-ghabarAye hue rahate haiM, sadaiva eka sthAna se dUsare sthAna para bhAgate rahate haiN| unakA koI zaraNadAtA nahIM hotaa| isa prakAra ve jaMgala meM rahate haiM, jahA~ saikar3oM so (ajagaroM, bher3iyoM, siMhoM, vyAghroM) Adi kA bhaya banA rahatA hai arthAt viSaile aura hiMsaka jantuoM ke kAraNa jo sadA zaMkAjanaka banA rahatA hai| 69. Similarly some thieves, in order to commit theft move in odd ay at midnight-in cremation ground where pyres are lit, blood is scattered, half-burnt dead bodies have been pulled out, and which appears to be highly frightening as witches move about after eating the dead corpses and drinking their blood. The jackals howl. The owls make bleating sound causing fear. The demons, betaals laugh in a shocking and frightening manner. At this the entire environment is becoming nonpleasant since extremely sharp bad smell is spreading; it is also becoming highly despising to look at Those thieves wander about in such vacant places or in forests, ruins, stone huts, wayside shops, hilly caves, undulating areas, and in places visited by lions, tigers and other hunting beasts (in order to avoid punishment of the government). The skin on their body has dried up due zru.1, tRtIya adhyayana : adattAdAna Azraya (147) Sh.1, Third Chapter: Stealing Aasrava

Page #204
Yin Wei Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Le 5555FFFFFFFFFFFFFFFFFF5F5Ting Ting Ting Ting Fhhhhhhhhhhhhhhh 4 to terrible cold and heat. Their skin has burnt because of hoary winter and severe summer. The glow on their face has also gone down. They collect demerit Karmas, which shall lead them to hell or animal state of existence where they shall have to bear continuously pain of such a dreadful living. In other words due to the sin committed by: adattadan (thefts), one cannot avoid the Karmas so collected without undergoing deep pain and tortures of hell and animal state of existence continuously. They collect such dreadful Karmas in large quantity. (Since they wander about in the forest concealing themselves) It is y difficult for them to get foodstuff such as rice and wheat to eat and good 9 water to drink. They remain sometimes thirsty, sometimes hungry, sometimes tired. Sometimes they have to eat raw flesh, a dead body, or y the vegetables grown underground; whatever is available there. They remain always in a bewildered condition. They always run away from one place to another. They do not get protection from any one. Thus they y remain in the forest where there is always the fear of hundreds of snakes (cobras, leopards, lions, tiger) and other creatures. In other words, due to $ the presence of such animals and beasts that kill for their food, they always remain disturbed. 70. ayasakarA takkarA bhayaMkarA kAsa harAmotti ajja davvaM iha sAmatthaM kareMti gujjhN| bahuyassa jaNassa kajjakaraNesu vigdhakarA mattapamattapasutta-vIsattha-chiddaghAI vasaNanbhudaesu haraNabuddhI vigavva . ruhiramahiyA pareMti Naravai-majjAyamaikkaMtA sajaNajaNadurgachiyA sakammehiM pAvakammakArI asubhapariNayA ya dukkhabhAgI NiccAviladuhamaNibbuimaNA ihaloe ceva kilissaMtA paradavbaharA NarA vsnnsysmaavnnnnaa| 70. ve apane khAnadAna kI badanAmI va apakIrti kA kAma karane vAle aura dUsaroM ke lie bhayaka utpanna karane vAle taskara corI karane se pahale paraspara aisI gupta maMtraNA karate rahate haiM ki Aja kisakA, dhana curaayeN| ve bahuta se manuSyoM ke kAmoM meM vighna DAlate haiN| naze meM cUra hue taskara besudha soe hue aura // vizvAsa rakhane vAle logoM kA avasara dekhakara ghAta kara dete haiN| durvyasanoM, vipattiyoM aura utsava Adi khuzI ke maukoM para corI karane kI buddhi vAle hote haiN| bher3iyoM kI taraha ati krUra rudhira-pipAsu hokara ke idhara-udhara bhaTakate rahate haiN| ve rAjyazAsana dvArA banAye hue kAnUnoM kA ullaMghana karane vAle, sajjana puruSoM dvArA nindA ke pAtra evaM pApakarma karane vAle (cora) apanI hI karatUtoM ke kAraNa azubha pariNAma vAle aura duHkha ke bhAgI hote haiN| sadaiva malina, duHkhakrAnta azAntiyukta citta vAle ye dUsaroM kA dhana _ haraNa karane vAle isI janma meM saikar3oM kaSToM se ghirakara kleza pAte haiN| Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555555Bu Bu Bu Bu Bu $$$$$%%%% zrI praznavyAkaraNa sUtra (148) Shri Prashna Vyakaran Sutra 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 Si

Page #205
$ $$$$$$$$$$ $$$$$ $$ 70. They bring ill fame and dishonesty to their family by their activities relating to stealing. Before committing theft that frightens others, the thieves among themselves plan where should they commit theft. They cause disturbance in the functioning of many people. In their intoxicated state they attack sleeping people and even those who have trust in them. They overpower those who are adversely in a state of intoxication. They commit theft at the time of festivals or when others are engaged in bad habit or are in trouble. They wander about hither and thither in a ferocious state, thirsty of blood of others like a leopard. They transgress the law of the state. The noble people condemn them. They commit bad deed. Such thieves face dire consequences as a result of their own deeds. They bear troubles. They always have a restless, sadly affected and ill bent of mind. They take away money belonging to others. They face hundreds of troubles in this very life. cora ko bandIgRha meM hone vAlI yAtanAe~ JAIL TORTURES TO THIEVES 71. taheva kei parassa davvaM gavesamANA gahiyA ya hayA ya baddharuddhA ya turiyaM aidhADiyA puravaraM samappiyA coraggaha-cArabhaDacADukarANa tehi ya kappaDappahAra-NiddayaArakkhiya-kharapharusavayaNa-tajjaNagalacchallucchallaNAhiM vimaNA cAragavasahiM pavesiyA nniryvshisrisN| tatthavi gomiyappahAra-dUmaNaNibhacchaNa-kaDuyavayaNabhesaNagabhayAbhibhUyA akkhittaNiyaMsaNA maliNadaMDikhaMDaNivasaNA ukkoDAlaM-capAsamaggaNaparAyaNehiM dukkhasamudIraNehiM gommiyabhaDehiM vivihehi bNdhnnehiN| 71. pahale kahe anusAra dUsaroM kA dhana curAne kI phirAka meM phirate hue kaI cora (ArakSakoMpulisa Adi ke dvArA) pakar3a lie jAte haiM aura unheM mArA-pITA jAtA hai, rassoM Adi se bA~dhA jAtA hai aura kArAgAra meM kaida kiyA jAtA hai| unheM jaldI-jaldI khUba ghumAyA-daur3AyA jAtA hai| bar3e nagaroM meM pahu~cAkara unheM pulisa Adi adhikAriyoM ko sauMpa diyA jAtA hai| tatpazcAt coroM ko pakar3ane vAle, caukIdAra, sipAhI mIThI-mIThI bAteM banAkara unheM kArAgAra meM DhUMsa dete haiN| camar3e ke cAbukoM ke prahAroM se, kaThora hRdaya sipAhiyoM ke tIkSNa evaM kaThora vacanoM kI DATa-DapaTa se tathA gardana pakar3akara dhakke dene se unakA citta khedakhinna hotA hai| una coroM ko narakAvAsa sarIkhI kAla koTharI meM jabardastI ghuser3a diyA jAtA hai| (kintu kArAgAra meM bhI unheM caina kahA~ ?) vahA~ bhI ve kArAgAra ke adhikAriyoM dvArA vividha prakAra | zru.1, tRtIya adhyayana : adattAdAna Azrava (149) Sh.1, Third Chapter : Stealing Aasrava %%%%%%%%%%%%% %%%%% %%%% %%%%%% %%%%%%%

Page #206
5 55555555 85555555555555555555555555555555555558 ke prahAroM, aneka prakAra kI kaThora yAtanAoM, jhiDakiyoM va kaThora tathA bhayotpAdaka vacanoM se bhayabhIta : hokara duHkhI bane rahate haiN| unake pahanane-or3hane ke vastra chIna lie jAte haiN| vahA~ unako maile-kucaile 5 phaTe vastra pahanane ko milate haiN| bAra-bAra una kaidiyoM (coroM) se rizvata mA~gane meM tatpara kArAgAra ke nidarya tathA lobhI rakSakoM dvArA aneka prakAra ke bandhanoM meM ve bA~dha diye jAte haiN| 71. As mentioned above, the thieves wander about in order to commit theft. Some of them are caught by the security guards or police. They are : then severely beaten. They are tied with ropes and put in the prison. They are made to run quickly in order to torture them. They are brought 4 to the town and handed over to the police. Thereafter the thief-catchers, 4 the security guards or the policemen talk to them in a sweet deceptive * voice and thrust them in the prison. They are beaten with cloth-made 41 lashes. The hard-hearted policemen rebuke them with harsh words and push them from their neck. Thus they feel deeply dejected. Those thieves are imprisoned forcibly in hell-like cells. (But even in jail they have no peace.) The jailors torture them in $ various ways. They cause them severe troubles and rebuke them with dreadful words. Thus they remain troubled as a result of fear. Their clothes are snatched. They get torn and dirty clothes to wear. The cruel 41 greedy officials demand bribe from them again and again. They are 5 chained or bound in different ways by the cruel and greedy jail officials. 72. [pra. ] kiM te ? __ [u. ] haDi-NigaDa-bAlarajjuya-kudaMDaga-varatta-lohasaMkala-hatthaMduya-bajjhapaTTa-dAmakama NikkoDaNehiM aNNehi ya evamAiehiM gommigabhaMDovagaraNehiM dukkhsmudiirnnehiN| ____ saMkoDaNamoDaNAhiM bajhaMti mNdpunnnnaa| saMpuDa-kavADa-lohapaMjara-bhUmighara-Niroha-kUva-cAragakIlaga-juya-cakkavitatabaMdhaNa khaMbhAlaNa-uddhacalaNa-baMdhaNavihammaNAhi ya viheddyNtaa| __ avakoDagagADha-ura-sirabaddha-uddhapUriya phurNt-ur-kddgmoddnnaa-meddnnaahiN| baddhA ya nniissNtaa| sIsAveDha-uruyAvala-cappaDaga-saMdhibaMdhaNa-tattasalAga-sUiyA-koDaNANi tacchaNavimANaNANi ya khArakaDaya-titta-NAvaNajAyaNA-kAraNasayANi bahuyANi paaviyNtaa| ))))))555555 Wan 5555))))))))))))))))))))4555555555555555555553 Wan )))))))))))))))))) zrI praznavyAkaraNa sUtra (150) Shri Prashna Vyakaran Sutra

Page #207
555555555555555555555555555555555555 urakkhoDI-diNNa-gADhapellaNa-aTThigasaMbhaggasapaMsuligA galakAlakalohadaMDa-ura-udara-vatthiparipIliyA matthaMta-hiyayasaMcaNNiyaMgamaMgA aannttiikiNkrehiN| keI avirAhiya-veriehiM jamapurisa-saNNihehiM pahayA te tattha maMdapuNNA caDavelA-vajjhapaTTapArAichiva-kasa-lattavaratta-NettappahArasayatAli-yaMgamaMgA kivaNA laMbaMtacammavaNaveyaNavimuhiyamaNA ghaNakoTTimaNiyalajuyalasaMkoDiyamoDiyA ya kIraMti NiruccArA asaMcaraNA, eyA aNNA ya evamAIo veyaNAo pAvA paaveNti| 72. [pra. ] coroM ko jina vividha bandhanoM se bA~dhA jAtA hai, ve bandhana kauna-kauna se haiM ? [u. ] haDi-khor3A yA kATha kI ber3I, jisameM cora kA eka pA~va pha~sA diyA jAtA hai, lohe kI ber3I, bAloM se banI huI rassI, jisake kinAre para rassI kA phaMdA bA~dhA jAtA hai, aisA eka vizeSa prakAra kA kASTha, carma se bane moTe rasse, lohe kI sA~kala, hathakar3I, camar3e, kA paTTA, paira bA~dhane kI rassI tathA niSkoTana nAma kA eka vizeSa prakAra kA bandhana, ina saba tathA isI prakAra ke anya-anya duHkhoM ko samutpanna karane vAle kArAgAra-karmacAriyoM ke upakaraNoM dvArA pApI coroM ko bA~dhakara pIr3A pahu~cAI jAtI hai| itanA hI nahIM, una pApI cora kaidiyoM ke zarIra ko sikor3akara aura mor3akara jakar3a diyA jAtA hai| kaida kI koTharI (kAla-koThar3I) meM DAlakara kivAr3a banda kara denA, lohe ke piMjare meM DAla denA, bhoyaretalaghara meM banda kara denA, kabhI gahare kue~ meM utAranA, jelakhAne ke sIMkhacoM se bA~dha denA, aMgoM meM kIleM Thoka denA, (bailoM ke kaMdhoM para rakhA jAne vAlA) jUvA unake kaMdhe para rakha denA arthAt bailoM ke sthAna para unheM gAr3I meM jota denA, gAr3I ke pahiye ke sAtha bA~dha denA yA pahiyA gale meM DAla denA, bAhoM, jA~ghoM aura sira ko kasakara bA~dha denA, khambhe se cipaTA denA, pairoM ko Upara aura mastaka ko nIce kI ora karake laTakA denA ityAdi aneka prakAra ke bandhana haiM jinase bA~dhakara adharmI jela adhikAriyoM dvArA cora bA~dhe jAte haiM-pIr3ita kiye jAte haiN| phira corI karane vAloM kI gardana nIcI jhukAkara, chAtI aura sira ko kasakara bA~dha diyA jAtA hai, taba ve niHzvAsa chor3ate haiM athavA kasakara bA~dhe jAne ke kAraNa unakA zvAsa ruka jAtA hai athavA unakI A~kheM Upara ko A jAtI haiN| Dara va pIr3A ke mAre unakI chAtI dhaka-dhaka karatI rahatI hai| unake aMga mor3e jAte haiM, ve bArambAra ulTe kiye jAte haiN| ve azubha vicAroM meM DUbe rahate haiM aura ThaNDI Ahe chor3ate haiN| kArAgAra ke adhikAriyoM kI AjJA kA pAlana karane vAle karmacArI unako vividha yAtanAe~ dete haiM, jaise camar3e kI rassI se unake mastaka (kasakara) bA~dha dete haiM, donoM jaMghAoM ko cIra dete haiM yA mor3a dete haiN| kATha ke eka khAsa yaMtra se unake ghuTane, kohanI, kalAI Adi jor3oM ko bA~dhA jAtA hai| tapI huI lohe kI salAiyA~ evaM suiyA~ zarIra meM cubhoI jAtI haiN| unakA zarIra vasUle se lakar3I kI bhA~ti chIlA jAtA hai| marmasthaloM ko pIr3ita kiyA jAtA hai| zarIra para bane ghAvoM para namaka Adi kSAra padArtha, nIma Adi | zru.1, tRtIya adhyayana : adattAdAna Azraya (151) Sh.1, Third Chapter : Stealing Aasrava

Page #208
jAU5555555555555555555555 kaTuka padArtha aura lAla mirca Adi tIkhe padArtha unake anya komala aMgoM para chir3ake jAte haiN| isa prakAra saikar3oM upAyoM dvArA bahuta-sI yAtanAe~ ve bhogate rahate haiN| __(itane se hI ganImata kahA~ ?) unakI chAtI para vajanadAra kATha rakhakara jora se dabAne athavA mArane se unakI haDDiyA~ bhagna ho jAtI haiM-pasalI-pasalI DhIlI par3a jAtI hai| machalI pakar3ane ke kA~Te ke samAna ghAtaka kAle lohe ke noMkadAra DaNDe chAtI, peTa, gudA aura pITha meM bhoMka dene se ve atyanta pIr3A se tar3aphane lagate haiN| aisI-aisI yAtanAe~ pahu~cAne ke kAraNa adattAdAna karane vAloM kA hRdaya matha diyA jAtA hai aura unake aMga-pratyaMga cUra-cUra kara diye jAte haiN| ___ koI-koI cora jinhoMne koI bar3A aparAdha nahIM kiyA hai, phira bhI vaira-bhAva rakhane vAle sipAhI yA kArAgAra ke karmacArI yamadUtoM ke samAna unako mArate-pITate haiN| isa prakAra kArAgAra meM abhAge-mandapuNya coroM ko thappar3oM, mukkoM, carmapaTToM, lohe ke kuzoM, lohamaya tIkSNa zastroM, cAbukoM, lAtoM, moTe rassoM aura beMtoM ke saikar3oM prahAroM se aMga-aMga ko pratAr3ita karake pIr3ita kiye jAte haiN| zarIra para laTakatI huI camar3I para hue ghAvoM kI vedanA se ve becAre cora digmUr3ha bana jAte haiN| lohe ke ghanoM se kUTa-kUTakara banAyI huI donoM ber3iyoM ko pahanAye rakhane ke kAraNa unake aMga sikur3a jAte haiM, mur3a jAte haiM aura zithila par3a jAte haiN| yahA~ taka ki unako mala-mUtra tyAga bhI nahIM karane dete| athavA unheM bolane bhI nahIM diyA jAtA hai arthAt unakI bolI bhI banda kara dI jAtI hai| unakA calanA-phiranA roka diyA jAtA hai| ye aura isI prakAra kI anyAnya vedanAe~ ve adattAdAna kA pApa karane vAle pApI bhogate haiN| 72. [Q.] The thieves are chained in various ways. What are those ways? __ [Ans.] One foot of the thief is trapped in wooden block. They are chained in iron fetters. They are bound with rope made of hair or with a special type wood which has a noose of rope at one end. They are tied with thick rope made of leather. They are tied with iron bars and handcuffs. They are tied with leather belts. Their feet are tied with rope. They are tied with nishkotan-a special type of bondage. They are troubled and tortured by the cruel jail officials with such bondage and in many other ways. Not just this, those sinning prisoners charged with theft are squeezed, bent and tied like that. These thieves are confined and tortured by cruel jailers in many way including-putting in isolation chambers and locking, putting in an iron cage, locking them in an underground cell, suspending them in a deep well, tying them to iron bars, nailing their body-parts, tying them under a yoke (harnessing them zrI praznavyAkaraNa sUtra (152) Shri Prashna Vyakaran Sutra 555555555555555555555555555555555555

Page #209
iha (isa) loka meM corI kA duSpariNAma cAbukoM se pittaaii| lakar3I kI ber3IyoM va lohe kI sAMkaloM se bA~dhA jaanaa| corI karegA? Lo Aha....U.... basUle se zarIra chIlakara ghAvoM tapI huI salAIyoM se godA jaanaa| para namaka chidd'knaa| ulTA laTakAkara aMga kaattnaa| unapara zRgAla, kutte chor3a diye jaanaa| lohe kI ghana se hAthoM kA kacUmara nikAla diyA jaanaa| Private ducation ernahon www.jainelibrary.oite

Page #210
055555155555555555555555555555555555 citra-paricaya | Illustration No. 9 Wan 55555555555555555555555555555555555555555555555550 coroM ko bandIgRha meM hone vAle duHkha-daNDa-yAtanAe~ apanI indriyoM ke gulAma hokara parAye dhana ko lUTane kI lAlasA rakhane vAle coroM ko diye jAne vAle ugratama daNDoM kA citraNa yahA~ kiyA gayA hai| rAjyakarmiyoM dvArA pakar3e jAne para unheM cAbukoM se pITA jAtA hai| lohe kI ber3iyA~ hAtha-pairoM meM DAla dI jAtI haiN| kASTamaya bandhanoM ke sire para lakar3I bA~dhakara hathakar3I se hAtha-paira bA~dha diye 5 jAte haiN| lohe ke piMjare meM banda kara tapI huI salAIyoM se unake zarIra ko goda diyA jAtA hai| unake zarIra ko basUle se chIlakara ghAvoM para namaka chir3aka diyA jAtA hai| rAjamArga yA sArvajanika sthAnoM OM para ulTA laTakAkara aMga-aMga kATa diye jAte haiN| kabhI-kabhI lohe ke ghana se hathelI kA kacUmara nikAla diyA jAtA hai| unheM bA~dhakara unake Upara zRgAla aura kutte chor3a diye jAte haiN| jo unake aMgoM kI Wan ko noca-nocakara khA jAte haiN| citra ko dekhane se spaSTa ho jAtA hai ki prAcInakAla meM corI karanA kitanA bhISaNa aparAdha mAnA jAtA thA aura corI karane vAloM ko kitane bhISaNa daNDa diye jAte the| -sUtra 72, pR. 150 TORMENT GIVEN TO THIEVES This illustration presents the extreme punishment given to the thieves who, being slaves of their senses, deprive others of their wealth. When apprehended by state officials they are whipped and shackled with iron chains. After being shackled they are put in wooden traps. They are put in iron cage and pierced with hot iron rods. Their body is torn with planers and salt is sprinkled on the wounds. They are hanged upside down in public places and sliced. Also, their palms are crushed with a blow of heavy hammer. They are tied and thrown to jackals and dogs that snatch at and cut their body. The illustration reveals that in ancient times theft was considered a very serious crime and extreme punishment was given for it. - Sutra-72, page-120 04 )))))))))))))))))))55950

Page #211
055555555555555555555555555 5 5 5 5 tttttttttttt 4 in a cart in place of bullocks), tying them to a wheel (or placing a wheel y on their necks), tying their hands, thighs or head tightly, tying them tight to a pillar, and suspending them from their feet. F F Thereafter, the neck of the thieves is lowered and the head and the chest are tied tightly. When they exhale their breathing stops due to the tight bondage and their eyes bulge out. The heart beat increases due to fear and pain. Their limbs are twisted. They are again and again turned to face ground while lying. They remain engrossed in sad thought and seek mercy. 4 4 The employees working under the jail superintendent cause them tortures of various types. They tie their forehead tightly with leather stripes. They twist or split their thighs. They put their knees, elbows, fi wrists and other joints in a special type of wooden block. They prick their body with hot iron needles. They peal their body with planing tool like planing of the wood. They hurt their delicate parts. They put salt on their wounds. They put bitter substances like neem and chilly powder on the soft parts of their body. Thus they are tortured in many ways. y (The tortures are not stopped at this stage). A heavy piece of wood is placed on their chest and then it is pressed hard or the piece of wood is hit against them. As a result of it their bones get fractured and their ribs get loosened. Point sharp iron rods similar to those used to catch fist are pressed into their chest, belly, waist and back. Then they bemoan bitterly because of pain. Thus the heart of those who commit adattadan is shaken through suchlike tortures and every limb of their body is adversely affected. Some thieves have not committed a grave crime. But the policemen, who are inimical towards them, beat them like guardians of hell. Thus the unfortunate thieves are beaten with slaps, fists, leather belts, iron rods, sharp iron weapons, lashes, legs, thick ropes and cane. Their limbs are troubled by hundreds of suchlike beatings. They become deeply sad due to the wounds on their loosely hanging skin. Their limbs shrink as they have to wear iron fetters; they also twist and become numb. The officials do not allow them even to go for a call of nature. They are not allowed even to utter a word. Their movement is stopped. The persons who commit the sin of adattadan undergo suchlike many tortures and troubles. zru. 1, tRtIya adhyayana : adattAdAna Azrava (153) Y y 4 Sh.1, Third Chapter: Stealing Aasrava En than the th 1 5 5 5 5 5 5 55 5 55 5 5 5 55 5 5 5 5 5 5 5552 45

Page #212
) )) ) )) ) )) )) ))) )) + cora ko diyA jAne vAlA daNDa PUNISHMENT AWARDED TO THIEVES ma 73. adaMtiMdiyA vasaTTA bahumohamohiyA paradhaNammi luddhA phAsiMdiya-visaya-tivvagiddhA # itthigayarUvasaddarasagaMdhaiTTharaimahiyabhogataNhAiyA ya. dhaNatosagA gahiyA ya je paragaNA, puNaravi te kammadubbiyaddhA uvnniiyaa| rAyakiMkarANa tesiM vahasatthagapADhayANaM vilaulIkAragANaM laMcasayageNhagANaM kUDakavaDamAyA-NiyaDiAyaraNapaNihivaMcaNavisArayANaM bahuvihaaliyasayajaMpagANaM paraloya-parammuhANaM nnirygigaamiyaannN| tehiM ANatta-jIyadaMDA turiyaM ugghADiyA puravare siMghADaga-tiya-caukka-caccara-caummuhaOM mahApahapahesu vet-dNdd-ludd-ktttthle?-ptthr-pnnaalipnnollimutttthi-lyaa-paaypnnhi-jaannu-kopprphaarsNbhgg-mhiygttaa| 73. jinhoMne apanI indriyoM kA damana nahIM kiyA hai arthAt indriyoM ke dAsa bana gaye haiM, vazIbhUta // ho rahe haiM, jo tIvra Asakti ke kAraNa hitAhita kA viveka kho cuke haiM, parAye dhana meM lubdha haiM, jo sparzanendriya ke viSaya meM tIvra rUpa se Asakta haiM, strI sambandhI rUpa, zabda, rasa aura gaMdha meM iSTa rati tathA : vAMchita bhoga kI tRSNA se vyAkula haiM, jo kevala dhana kI prApti meM hI santoSa mAnate haiM, aise // manuSyagaNa-rAjapuruSoM dvArA pakar3a lie jAte haiM, phira bhI (pahale bhI aisI yAtanAe~ bhoga lene para bhI) ve pApakarma ke pariNAma ko nahIM smjhte| ve rAjapuruSa arthAt ArakSaka-pulisa ke sipAhI-vadhazAstra par3he hue hote haiM arthAt vadha kI vidhiyoM ko gaharAI se samajhate haiN| anyAyayukta duSTa karma karane vAle coroM ko giraphtAra karane meM catura hote haiN| ve tatkAla samajha jAte haiM ki yaha cora athavA lampaTa hai| ve saikar3oM athavA saikar3oM bAra rizvata lete haiN| jhUTha, kapaTa, mAyA, dhUrtatA karake veSa-parivartana Adi karake cora ko pakar3ane tathA usase aparAdha svIkAra karAne meM atyanta kuzala hote haiM, guptacarI ke kAma meM ati catura hote haiN| ve narakagatigAmI, paraloka se vimukha evaM aneka prakAra se saikar3oM asatya bhASaNa karane vAle, aise rAjakiMkaroM-sarakArI karmacAriyoM ke samakSa upasthita kara diye jAte haiN| + jinheM prANa-daNDa kI sajA sunAI gaI hai, unako unhIM rAjakarmacAriyoM dvArA nagara meM trikoNa mArgoM, caurAhoM, rAjamArgoM, galiyoM, bAjAroM, deva mandira Adi sthAnoM meM janasAdhAraNa ke sAmane lAkara khar3e Wan kara diye jAte haiN| tatpazcAt beMtoM se, DaNDoM se, lAThiyoM se, lakar3iyoM se, DheloM se, pattharoM se, lambe laTThoM se, paNolli-eka vizeSa prakAra kI lAThI se, mukkoM se, latAoM se, lAtoM se, ghuTanoM se, kohaniyoM se / Wan unake aMga-aMga bhaMga kara diye jAte haiM, unake zarIra ko matha diyA jAtA hai| 73. The wretched people who have not controlled their senses, in fact they are slaves of their sense organs, they have lost the sense of discrimination between good and bad due to their deep attachment. They are drawn to others wealth, they are restless due to their sensual desire 855555555 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 ) )) )) ))) )) ) zrI praznavyAkaraNa sUtra (154) Shri Prashna Vyakaran Sutra Wan

Page #213
4444444444444444444444444444444455 456 455 456 457 458 454 455 456 45 44 445 446 44 24545454545454545454545454545454545454545454545454545454545454545454545452 15 relating to women for taking pleasure and enjoying their looks, words, fragrance, taste and touch. They feel satisfied only in collecting money. $ Such people are caught by state officials. Although they underwent si tortures earlier, yet they do not understand the result of their condemnable deeds. The state officials, the security guards and the policemen are well educated in the texts relating to tortures to criminals. They know the depth of such tortures. They are expert in arresting thieves who have committed grave crimes. They immediately locate who is the thief or the person prone to sex. They take bribe hundred times. They are expert in catching the thief and getting the sin accepted by them through deceitful means. Such as telling lies, crooked behaviour or posing in different dress. They are adept in spying. They (thieves) are then produced before such state officials who are engaged in activities leading to hell, who care a fig for the next life and who make hundreds of false speeches. The said state officials take the charge of those criminals who have been awarded capital punishment. They are brought at three-way i crossings, four-way crossings, highways, streets, bazaars, temples and other suchlike common places and made to stand there. Then they are given thrashing with cane, sticks, stones, long rods, earthen lumps, special types of sticks (panolli), fists, legs, creepers, knees and elbows. Thus their limbs are broken. Their body is trampled. __vivecana : prastuta pATha meM corI rUpa, pApakarma ke mUla meM nimna kAraNa batAye gaye haiM (1) isa pApa-pravRtti kA prathama mUla kAraNa apanI indriyoM ko vaza meM na rakhanA hai| indriyoM kI gulAmI hI corI kA preraka kAraNa hai| (2) CHRT CUT - 789 Tali Elaboration-In this aphorism, the following basic causes for committing theft have been mentioned : (1) The first basic cause is not to keep one's senses under control or to become slave of senses. It inspires one to commit theft. (2) The second cause is to have greed for the money belonging to others. ___74. aTThArasakammakAraNA jAiyaMgamaMgA kaluNA sukkoTTakaMTha-galaga-tAlu-jIhA jAyaMtA pANIyaM + vigaya-jIviyAsA taNhAiyA varAgA taM vi ya Na labhaMti vajjhapurisehiM dhaaddiyNtaa| tattha ya khara 444 445 446 45 44 45 46 47 454 455 456 454 455 456 454 455 456 41 $ $ $1$$$ 45554444444444 zru.1, tRtIya adhyayana : adattAdAna Azrava ( 155 ) Sh.1, Third Chapter : Stealing Aasrava Si $$$$$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FM

Page #214
) ) ) )) ) )) ))) )) %%%%%%%%%%%%%$$$$$$$$$55555555 OM pharusapaDahaghaTTiya-kUDaggahagADharuTThaNisaTThaparAmuTThA vajjhayarakuDijuyaNiyatthA surattakaNavIra-gahiyavimukula- 9 kaMThe -guNa-vajjhadUyaAviddhamalladAmA, maraNabhayuppaNNase ya-AyataNehuttupiyakiliNNagattA OM cuNNaguMDiyasarIra-rayareNubhariyakesA kusuMbhagokiNNamuddhayA chiNNa-jIviyAsA ghuNNaMtA vjjhyaannbhiiyaa| tilaM tilaM ceva chijjamANA sarIravikkiMttalohiolittA kAgaNimaMsANi-khAviyaMtA pAvA kharapharusaehiM tAlijjamANadehA vAtiga-NaraNArIsaMparibuDA pecchijjaMtA ya NagarajaNeNa bajjhaNevatthiyA paNejjaMti NayaramajjheNa kivaNakaluNA attANA asaraNA aNAhA abaMdhavA baMdhuvippahINA vipikkhiMtA disodisiM maraNabhayubbiggA AghAyaNapaDiduvAra-saMpAviyA adhaNNA suulggvilggbhinnnndehaa| # 74. aThAraha prakAra ke coroM evaM corI ke prakAroM ke kAraNa unake aMga-aMga pIr3ita kara diye ke jAte haiM, unakI dazA atyanta karuNAjanaka dayanIya hotI hai| unake oTha, kaNTha, galA, tAlu aura jIbha sUkha jAtI hai, jIvana kI AzA unakI samApta ho jAtI hai| ve becAre pyAsa se pIr3ita hokara pAnI mA~gate Wan haiM para vaha bhI unheM nasIba nahIM hotaa| vahA~ kArAgAra meM vadha (mRtyudaNDa) ke lie niyukta puruSa unheM bha dhakelakara yA ghasITakara le jAte haiN| atyanta karkaza Dhola bajAte hue, rAjakarmacAriyoM dvArA dhakiyAe OM jAte hue tathA tIvra krodha se bhare hue rAjapuruSoM, jallAdoM dvArA phA~sI yA zUlI para car3hAne ke lie dRr3hatApUrvaka pakar3e hue ve atyanta hI apamAnita hote haiN| unheM prANadaNDa prApta manuSya ke lie khAsa do OM vastra pahanAye jAte haiN| lAla kannera ke phUloM kI mAlA unake gale meM pahanAyI jAtI hai, jo vadhyadUta-sI ma (mRtyu kA dUta) pratIta hotI hai arthAt yaha sUcita karatI hai ki isa puruSa ko zIghra hI mRtyudaNDa diyA hai jAne vAlA hai| mauta ke Dara ke kAraNa unake zarIra se pasInA chUTatA hai, usa pasIne kI cikanAI se unake ke sAre aMga bhIga jAte haiM-samUcA zarIra cikanA-cikanA ho jAtA hai| koyale Adi ke kAle raMga ke cUrNa se unakA zarIra pota diyA jAtA hai| havA se ur3akara cipaTI huI dhUli se unake keza rUkhe evaM dhUlabhare ho OM jAte haiN| unake sira kezoM ko kusubhI-lAla raMga se raMga diyA jAtA hai| unakI jindA rahane kI AzA naSTa + ho jAtI hai| atIva bhayabhIta hone ke kAraNa ve DagamagAte hue calate haiM-dimAga meM cakkara Ane lagate haiM : aura ve vadhakoM-jallAdoM se bhayabhIta bane rahate haiN| ___unake zarIra ke tila-tila jitane-choTe-choTe Tukar3e kara diye jAte haiN| unhIM ke zarIra se kATe hue OM aura khUna se lipta mA~sa ke choTe-choTe Tukar3e unheM khilAe jAte haiN| kaThora evaM karkaza sparza vAle nukIle + pattharoM Adi se unheM pITA jAtA hai| isa bhayAvaha dRzya ko dekhane ke lie aniyaMtrita nara-nAriyoM kI bhIr3a ekatra ho jAtI hai| nAgarika jana unheM (isa avasthA meM) dekhate haiN| phira mRtyu-daNDa prApta kaidI kI Wan pozAka unheM pahanAI jAtI hai aura nagara ke bIcoMbIca hokara le jAyA jAtA hai| usa samaya ve cora atyanta dayanIya dikhAI dete haiN| trANarahita, azaraNa, anAtha, bandhu-bAndhavavihIna, bhAI-baMdoM dvArA OM parityakta ve idhara-udhara najara DAlate haiM (ki koI sahAyaka-saMrakSaka dIkha jAye) aura (sAmane upasthita) mauta ke bhaya se atyanta ghabarAye hue hote haiN| tatpazcAt unheM vadha-sthala para pahuMcA diyA jAtA hai aura OM una abhAgoM ko zUlI para car3hA diyA jAtA hai, jisase unakA zarIra chinna-bhinna ho jAtA hai| Yin FFFFFFFFFFFFFFFF555555555FFFFFFFFFFFFFFFFFF )) ))) )) )) ))) 555)) 4 Wan Wan 5 zrI praznavyAkaraNa sUtra ( 156 ) Shri Prashna Vyakaran Sutra 55555555555555555555555555 8

Page #215
244444444444444444444444444444444 n t h t t t t n t t t t t t t t t t t t t t fi 74. Their limb are tortured as they commit any of the eighteen types! of thefts. The thieves are thus of eighteen types. Their condition is extremely pitiable. Their lips, throats, tongues and palates get dried up. They lose hope of survival. They beg water as they feel extremely thirsty but they do not get water. The officials pull them and push them into the prison. Drums producing very harsh sounds are beaten. They are pushed to the place of hanging by the state officials. They are tightly held by the state officials and the hangmen in a state of extreme anger for hanging them on the scaffold. They are cursed brutally. The persons who have 6 been awarded capital punishment have to wear two special clothes. They are made to wear the garland of Kaner flowers of red colour. It appears like guardian of death. It indicates that the said criminal is going to be hanged soon. They perspire due to the fear of death. Their limbs become moist and muddy due to perspiration. Coal-like black powder is pasted on their body. Their hair are dusty and dry due to flying dust sticking in i F them. They move in a zig-zag manner in an extremely frightened condition. They feel giddy. They are frightened of the hangman. Their body is reduced to tiny pieces like sesame seeds. They are made to eat small blood stained pieces of their own flesh. They are beaten with pointed stones which are hard and rough. There collects a crowd of men F and women to see that dreadful scene. The citizens see them in this condition. Then they are dressed up in the apparel meant for the prisoner who has been awarded capital punishment. They are taken out through the town. At that times those thieves are seen in a very 5 wretched condition. They are without any protection or shelter. They are orphans. The relatives, family members discard them. They look around in a pitiable condition (so that some one may help them). They feel extremely bewildered due to the fear of death. Later they are brought to the scaffold ground and hanged on the scaffold. Thus there souls become separated from their bodies. vivecana : prAcIna kAla meM corI karanA kitanA bhArI aparAdha ginA jAtA thA aura corI karane vAloM ko ! kaisA bhISaNa daNDa diyA jAtA thA, yaha tathya isa varNana se spaSTa ho jAtA hai| kalpanA kIjie usa vIbhatsa dRzya kI, jaba vadhya kA veSa dhAraNa kiye cora nagara ke bIca phirAyA jA rahA / ho ! usake zarIra para prahAra ho rahe hoM, aMga kATe jA rahe hoM aura usI kA mA~sa usI ko khilAyA jA rahA ho, ! nara-nAriyoM ke jhuNDa ke jhuNDa usa dRzya ko dekhane ke lie umar3e hue hoN| usa samaya abhAge cora kI manobhAvanAe~ kisa prakAra kI hotI hoMgI? cora ko diye jAne vAle ghora daNDa kI kalpanA se hI roMgaTe khaDe ho Gide 1311 JIJINI | zru.1, tRtIya adhyayana : adattAdAna Azrava ( 157 ) Sh.1, Third Chapter : Stealing Aasrava 145454545454545454545454545454545454545454545454545454548

Page #216
)) ka ))) ))))) 9Wan dhama _prastuta pATha meM aThAraha prakAra ke coroM yA caurya prakAroM kA ullekha kiyA gayA hai| ve aThAraha prakAra ye haiM bhalanaM kuzalaM tarjA, raajbhaago'vloknm| AmargadarzanaM zayyA, padabhaMgastathaiva c||1|| vizrAmaH pAdapatanamAsanaM gopanaM tthaa| khaNDa syakhAdanaM caiva, tthaa'nynmaahraajikm||2|| padyAgnyudakarajjUnAM pradAnaM jnyaanpuurvkm| etA prasUtayo jJeyA aSTAdaza mniissibhiH||3|| 1. Darate kyoM ho? maiM tumhArA bAla bA~kA nahIM hone dUMgA, isa prakAra cora ko protsAhana denaa| 2. cora ke milane para usase kuzala-kSema puuchnaa| 3. cora ko corI ke lie hAtha Adi se izArA krnaa| 4. rAjakIya kara-Taiksa nahIM denA yA curaanaa| 5. corI karate dekhakara bhI mauna raha jaanaa| 6. coroM kI khoja karane vAloM ko viparIta mArga btaanaa| 7. coroM ko sone ke lie zayyA Adi denaa| 8. coroM ke pairoM ke nizAna mittaanaa| 9. cora ko apane ghara meM chipAnA yA vizrAma denaa| 10. cora ko namaskAra karake sanmAna denaa| 11. cora ko 'Aiye, baiThiye' kahakara Asana Adi denaa| 12. cora ko chipAnA-chipAkara rkhnaa| 13. cora ko premapUrvaka miThAI Adi khilaanaa| 14. cora ko gupta rUpa se Avazyaka vastue~ bhejanA yA 'mahArAja' Adi sUcaka zabdoM se pukaarnaa| 15. thakAvaTa dUra karane ke lie cora ko garma pAnI, tela Adi denaa| 16. bhojana pakAne Adi ke lie cora ko agni denaa| 17. cora ko pIne ke lie ThaNDA pAnI denaa| 18. cora ko corI karane ke lie athavA corI karake lAye pazu ko bA~dhane ke lie rassI-rassA denaa| ___ ye aThAraha doSa corI kI prasUti-utpatti ke kAraNa haiN| coroM ke sAtha jAnabUjhakara pUrvokta vyavahAra karane vAle ko corI kA doSa lagatA hai| caurazcaurArpako maMtrI, bhedajJaH kaannkktyii| annadaH sthAnadazcaiva, coraH saptavidhaH smRtH|| )))))))))))))))) ) 5 9 kabhabhabhabhabha5555 9 zrI praznavyAkaraNa sUtra (158) Shri Prashna Vyakaran Sutra B5555555555555555555555555555555558

Page #217
$ $$$ $$$$$$$$$ $$$$$ $$$ (9) tau alat at arc, (?) at chiar alia, (3) at com a Halatan, () 4 (gura) batAne vAlA-kaise, kaba aura kisa vidhi se corI karanA ityAdi bAteM sikhAne vAlA, (5) corI kA mAla (kama kImata meM) kharIdane vAlA, (6) cora ko khAne-pIne kI sAmagrI dene vAlA-jaMgala Adi gupta sthAnoM meM rasada pahu~cAne vAlA, (7) cora ko chipane ke lie sthAna dene vAlA, ye sabhI sAta prakAra ke cora kahalAte haiN| nItikAroM kA kahanA hai-kevala corI karane vAlA hI cora nahIM hotaa| Elaboration-In ancient times, stealing was considered an extremely grave crime. This description indicates how dreadful was the punishment awarded to such criminals. Imagine the dreadful scene when a thief wearing the dress meant for criminal to be hanged is moved about in the town and his body is being tortured. His limbs are cut and he is made to eat his own flesh. Imagine the crowd of people collected to see such a horrible scene. Imagine the mental state of such an unfortunate thief at that time. One feels thunder when one just imagines the horrible punishment awarded to the thief. In the verses quoted here, eighteen types of thieves or modes of committing theft have been mentioned. They are as follows (1) Why are you feeling afraid? I shall not allow any one to trouble you. To encourage a thief in this manner. (2) To inquire about health and welfare of a thief when he meets. (3) To point out to the thief with hand and the like for committing theft. (4) Not to pay state tax or to pay less than due. (5) To remain silent even after seeing a thief committing theft. (6) To tell different direction to the persons in search of thieves. (7) To provide bed to the thief. (8) To wipe out foot prints of thieves. (9) To conceal a thief in the house or to allow him to take rest there. (10) To give respect to a thief by saluting him. (11) To greet a thief and provide him a seat. (12) To keep a thief underground. (13) To offer sweats to a thief with affection. (14) To send necessary thing secretly to a thief or to address him with | zru.1, tRtIya adhyayana : adattAdAna Azrava ( 159 ) Sh.1, Third Chapter: Stealing Aasrava fi$44444444444444444444444444441 451 451 455 456 457 4

Page #218
phaphaphaphaphaphaphaphapha phra words of honour. (Like 'Maharaj' or reverend sir). (15) To offer hot water and oil to the thief for removing fatigue. (16) To provide fire to the thief for cooking food. (17) To provide cold water to the thief for drinking. (18) To provide rope to thief for theft or for tying the stolen cattle he has brought. These eighteen faults are the causes for growth of stealing activities. person who knowingly engages in such acts collects the same sin as of theft. The that Seven types of persons are called thieves namely-(1) one who commits theft himself, ( 2 ) one who gets the theft committed, (3) one who advises others to commit theft-how, when and in what manner it should be committed, (4) one who teaches such things, (5) one who purchases stolen goods at lower price, (6) one who provides food stuff to 5 thieves-one who sends food articles to thieves at their secret resort in the forest, (7) one who offers shelter to thief to hide. It is said by the moralists that only the person committing theft is not a thief, all the above said seven types of persons are thieves. coroM kI dI jAtI huI bhISaNa yAtanAe~ DREADFUL TORTURES GIVEN TO THIEVES 75. te ya tattha kIraMti parikappiyaMgamaMgA ullaMvijjaMti rukkhasAlAsu kei kaluNAI vilavamANA, avare cauraMgadhaNiyabaddhA pavvayakaDagA pamuccaMte dUrapAtabahuvisamapattharasahA aNNe, ya gaya-calaNamalaNayaNimmaddiyA kIraMti pAvakArI aTThArasakhaMDiyA kIraMti muMDaparasUrhi, kei ukkattakaNNoNAsA uppADiyaNayaNa - dasaNa - vasaNA jibbhiMdiyachiyA chiNNa-kaNNasirA paNijjaMte chijjaMte ya asiNA / NivvisayA chiNNahatthapAyA pamuccaMte ya jAvajjIvabaMdhaNA ya kIraMti, kei paradavvaharaNaluddhA kAraggalaNiyalajuyalaruddhA cAragAehatasArA / sayaNavippamukkA mittajaNaNirakkhiyA NirAsA bahujaNa- dhikkAra - sadda - lajjAviyA alajjA aNubaddhakhuhA pAraddhA sI - uNha - taNha - veyaNa - dugghaTTaghaTTiyA vivaNNamuha-vicchaviyA vihalamaila - dubbalA kilaMtA kAsaMtA vAhiyA ya AmAbhibhUyagattA parUDha - ha - kesa - maMsu - romA chagamuttammi Niyagammi khuttaa| tattheva mayA akAmagA baMdhiUNa pAesu kaDDiyA khAiyAe chUDhA, tattha ya vaga-suNaga - siyAla - kolamajjAra-vaMDasaM-daMsagatuMDa-pakkhigaNa - viviha- muhasayala - viluttagattA kaya-vihaMgA, kei kimiNA ya kuhiyadehA aNivayaNehiM sappamANA suTTu kayaM jaM mautti pAvo tuTTeNaM jaNeNa hammamANA lajjAvaNagA ya ti sayaNassa viya dIhakAlaM / zrI praznavyAkaraNa sUtra (160) 555555555 Shri Prashna Vyakaran Sutra phaphaphaphaphapha Wan

Page #219
966555555555555555555555555555555 75. vahA~ vadhyabhUmi meM kinhIM-kinhIM coroM ke aMga-pratyaMga kATakara Tukar3e-Tukar3e kara diye jAte haiN| unheM vRkSoM kI zAkhAoM para TA~ga diyA jAtA hai| unake cAra aMgoM-donoM hAthoM aura donoM pairoM ko kasakara bA~dha diyA jAtA hai| kinhIM ko parvata kI coTI se nIce lur3hakA diyA jAtA hai-pheMka diyA jAtA hai| bahuta U~cAI se girAye jAne ke kAraNa unheM nukIle Ubar3a-khAbar3a pattharoM kI coTa sahanI par3atI hai| kisI-kisI ko hAthI ke paira ke nIce kucalakara kacUmara banA diyA jAtA hai| una corI kA pApakarma karane vAloM ko bhoMthare kulhAr3oM Adi se aThAraha sthAno meM khaNDita kiyA jAtA hai| kaiyoM ke kAna, A~kha aura nAka kATa diye jAte haiM tathA A~kheM nikAla lI jAtI haiN| dA~ta ukhAr3a diye jAte haiM aura aNDakoza kATa lie jAte haiN| jIbha khIMcakara bAhara nikAla lI jAtI hai, kAna aura zirAe~ kATa dI jAtI haiN| phira unheM vadhabhUmi meM le jAyA jAtA hai aura vahA~ talavAra se kATa diyA jAtA hai| kinhIM-kinhIM coroM ko hAtha-paira kATakara deza se nirvAsita kara diyA jAtA hai-kaI coroM ko AjIvana kArAgAra meM rakhA jAtA hai| kArAgAra meM sA~kala bA~dhakara evaM donoM pairoM meM ber3iyA~ DAlakara rakhA jAtA hai| parAye dhana kA apaharaNa karane meM lubdha kaI coroM ko kArAgAra meM bandI banAkara unakA dhana-mAla chIna liyA jAtA hai| una coroM ko unake parivArajana chor3a dete haiM-rAjakopa yA rAjadaNDa ke bhaya se koI svajana unase sambandha nahIM rakhatA, mitrajana unakI rakSA nahIM krte| sabhI ke dvArA ve tiraskRta hokara sabhI kI ora se nirAza ho jAte haiN| bahuta-se loga 'dhikkAra hai tumheM' isa prakAra lajjita karate haiN| una lajjAhIna manuSyoM ko nirantara bhUkhA maranA par3atA hai| corI ke ve aparAdhI sardI, garmI aura pyAsa kI pIr3A se karAhate-cillAte rahate haiN| unakA mukha-ceharA sahamA huA aura kAntihIna ho jAtA hai| ve sadA vihvala yA asaphala' malina aura durbala bane rahate haiN| thake-hAre yA mujhAe hue se rahate haiM, koI-koI khA~sI Adi se pIr3ita rahate haiM aura aneka rogoM se grasta rahate haiM athavA khAyA huA bhojana bhalIbhA~ti na pacane ke kAraNa unakA zarIra kSINa va pIr3ita rahatA hai| unake nakha, keza aura dAr3hI-mUMchoM ke bAla tathA roma bar3ha jAte haiN| ve kArAgAra meM apane hI mala-mUtra meM lipta rahate haiM (kyoMki mala-mUtra tyAgane ke lie unheM anyatra nahIM jAne diyA jaataa)| jaba isa prakAra kI dussaha yAtanAe~ bhogate-bhogate bhI marane kI icchA na hone para bhI AyuSya samApta hote hI mara jAte haiM (taba bhI unakI durdazA kA anta nahIM hotaa)| unake zava ke pairoM meM rassI bA~dhakara kArAgAra se bAhara ghasITakara kisI gaharI khAI yA gaDDhe meM pheMka diyA jAtA hai| tatpazcAt bher3iyA, kutte, siyAra, zUkara tathA saMDAsI jaise aneka pakSI apane tIkSNa dA~toM se unake zava ko noMca-noMcakara khA jAte haiN| kaI zavoM ko bAja, gIdha Adi khA jAte haiN| kaI coroM ke mRta kalevara meM kIr3e par3a jAte haiM, unake zarIra sar3a-gala jAte haiN| (isa prakAra mRtyu ke pazcAt bhI unake zarIra kI aisI durgati hotI hai| phira bhI unake kaSToM kA anta nahIM AtA) usake bAda bhI aniSTa vacanoM se loga nindA karate haiN| unheM dhikkArate haiM ki acchA huA jo pApI mara gayA athavA mArA gyaa| usakI mRtyu se santuSTa hue loga usakI nindA karate haiN| isa prakAra ve pApI cora apanI mauta ke pazcAt bhI dIrghakAla taka apane svajanoM-parijanoM ko lajjita karate rahate haiN| zru.1, tRtIya adhyayana : adattAdAna Azrava ( 161 ) Sh.1, Third Chapter: Stealing Aasrava 94555555555555555555555555555555

Page #220
2 5 5 5 5 555 Wan Wan Wan 45 4 57 Wan The family members discard those thieves. The relatives do not have any contact with them out of fear of the state government. The friends do Wan not give them any protection. They become depressed when they are condemned by every one. Some people shout at them: 'Curse on you'. Those shameless thieves have to starve continuously. Those criminals cry due to severe cold, scorching heat and thirst. Their faces look pale and blushed. They always remain restless, dirty and weak. They remain tired or depressed. Some of them suffer from cough or several other diseases. They are not able to digest their food properly. So their body becomes weak. Their nails, hair, moustaches and the hair on chin grow long. They remain soaked with their own stool and urine in the prison (as they are not allowed to go anywhere else for the call of nature). 5 5555 55555555 5 55 555 55555 5 555 552 75. At the scaffold area, the limbs of certain thieves are chopped off and cut into pieces. They are hung with the branches of the tree. Their hands and feet are tied tightly. Some thieves are rolled down from the top of the hill or thrown away from there. As they are pushed from a great height, they have to tolerate the hurt as a result of stones lying hither and thither. Some thieves are trampled under the feet of an elephant. Those thieves who do the criminal act of adattadan, they are chopped from eighteen places. Ears, eyes and nose of some of them are cut. Their tongue is pulled out. Their nerves and ears are cut and then they are taken away to the place meant for killing. There they are cut with a sword. 47 5575 The hands and feet of some thieves are cut and then they are expelled from the country. Some thieves are awarded life imprisonment; they are kept in handcuffs and fetters. The property of some thieves is taken away by the state and they are kept as prisoners in the jail. zrI praznavyAkaraNa sUtra Their sad state does not come to an end even when they die undergoing such terrible tortures. Their dead body is tied to a rope at their feet. They are pulled out from the prison dragging and then thrown in a pit or in a ditch. Thereafter, the leopards, dogs, jackals, pigs and birds having sharp beaks tear their body with their sharp teeth. Eagles and vultrue eat away some of the dead corpses. In some of the dead corpses of thieves, worms germinate and their dead body starts rotting. 5 (Thus even after their death, their dead body is treated in such a wretched manner. Even then there is not an end to their troubles). People condemn them with unpalatable words even after their death. Wan (162) cu Shri Prashna Vyakaran Sutra Wan 475 - 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 5555 5552 47

Page #221
555555555555555555555555555555555555 They say that it is good that the said criminal has died or has been killed. The people feeling satisfied at his end, condemn him. Thus the condemned thieves even after their death bring dishonour to their relatives for a long time. vivecana : ukta sUtra pATha meM coroM ko rAjya zAsana dvArA dI jAne vAlI asahya prANAntaka yAtanAoM kA sajIva citraNa kiyA hai| jise par3ha-sunakara hI hRdaya meM ka~paka~pI chUTa jAtI hai| yaha usa yuga meM dI jAne vAlI yAtanAoM kA yathArtha varNana hai| isakA uddezya yahI hai ki ise par3ha-sunakara caurya karma se virakti ho ske| agale sUtra meM marakara narakagati Adi meM jAne para prApta hone vAlI vedanAoM kA varNana hai| Elaboration-In the aphorism a vivid pictures of unbearable death-like tortures given to thieves by state administration has been shown. One feels awe-stricken to hear or go through such an account. It is the factual description of the punishment awarded in those days. The purpose of narrating them is that after reading them or listening to them, one may avoid stealing completely. In the succeeding aphorism, there is a description of the pain and tortures they receive when they are re-born in hell. pApa aura durgati kI paramparA SIN AND THE TRADITION OF BAD EXISTENCE 76. mayA saMtA puNo paraloga-samAvaNNA Narae gacchaMti NirabhirAme aMgAra-palittakakappaaccattha-sIyaveyaNa-assAudiNNa-sayayadukkha-saya-samabhidue, tao vi uvvaTTiyA samANA puNo vi pavajjaMti tiriyajoNiM tahiM pi NirayovamaM aNuhavaMti veyaNaM, te aNaMtakAleNa jai NAma kahiM vi maNuyabhAvaM labhaMti NegehiM Nirayagai-gamaNa-tiriya-bhava-sayasahassa-pariya hiN| tattha vi ya bhavaMta'NAriyA nniiykul-smuppnnnnaa| ___ AriyajaNe vi logabajjhA tirikkhabhUyA ya akusalA kAmabhogatisiyA jahiM NibaMdhaMti NirayavattaNibhavappavaMcakaraNa-paNolli puNo vi saMsArAvattaNemamUle dhammasui-vivajjiyA aNajjA kUrA micchattasuipavaNNA ya hoMti egaMta-daMDa-ruiNo veDhtA kosikArakIDovva appagaM atttthkmmtNtu-ghnnbNdhnnennN| 76. (cora apane duHkhamaya jIvana kA anta hone para) paraloka meM narakagati meM utpanna hote haiN| naraka meM saba kucha azabha va azubhatara hI hai| vaha sthAna Aga se jalate hae ghara ke samAna (atIva uSNa vedanA vAlA yA) tathA atyanta zIta vedanA vAlA hotA hai| (tIvra) asAtAvedanIya karma ke udaya ke kAraNa saikar3oM duHkhoM se vyApta hai| (naraka kI lambI Ayu pUrI karane ke pazcAt) naraka se udvartana karake nikalakara phira tiryaMcayoni meM janma lete haiN| vahA~ bhI ve naraka-jaisI asAtAvedanA kA anubhava karate haiN| usa tiryaMcayoni meM ananta kAla taka bhaTakate haiN| kisI prakAra anekoM bAra narakagati aura lAkhoM bAra zru.1, tRtIya adhyayana : adattAdAna Azrava (163) Sh.1, Third Chapter: Stealing Aasrava Wan 555555))))))))))))))) ))) )) ))))

Page #222
Wan 5 tiryaMcagati meM janma-maraNa karate-karate yadi puNyodaya se manuSyabhava pA lete haiM to vahA~ bhI nIca kula meM Wan utpanna hote haiM aura anArya, dharma saMskAroM se hIna hote haiN| Wan phra kadAcit saMyogavaza Arya - kula meM janma mila gayA to vahA~ bhI apane gaMde AcaraNoM ke kAraNa logoM Wan dvArA bahiSkRta nindita hote haiN| pazuoM jaisA jIvana yApana karate haiM, kuzalatA se rahita hote haiM arthAt phra 5 vivekavihIna hote haiM, atyadhika kAmabhogoM kI tRSNA vAle aura anekoM bAra naraka - bhavoM meM (pahale) Wan utpanna hone ke pUrva baddha kusaMskAroM ke kAraNa narakagati meM utpanna hone yogya pApakarma karane kI pravRtti 5 vAle hote haiN| ataeva saMsAra-cakra meM paribhramaNa karAne vAle azubha karmoM kA punaH bandha karate haiN| ve dharmazAstra ke zravaNa se vaMcita rahate haiN| pApakarmoM meM pravRtta rahane ke kAraNa dharmazAstra zravaNa karane kI Wan ruci hI unake hRdaya meM utpanna nahIM hotii| ve ziSTajanocita AcAra-vicAra se rahita, krUra - nRzaMsa - nirdaya Wan 5 mithyAtva ke poSaka zAstroM ko aMgIkAra karate haiM / ekAntataH hiMsA meM hI unakI ruci hotI hai| isa prakAra Wan rezama ke kIr3e ke samAna ve aSTa karmarUpI tantuoM se apanI AtmA ko pragAr3ha bandhanoM se jakar3a lete haiN| phra Wan 5 Wan phra ******* Wan Wan 5 phra 76. The thieves after the end of their painful life take re-birth in hell. In the hell every thing is bad and even worse. That area is either as hot as a house on fire or extremely cold. Due to the fructifying of painbearing karma, it is full of hundreds of troubles (After completing the long life in hell) they take birth in animal state of existence. There also they experience hell-like pain and tortures. They wander in animal state for an infinite period. After several lives in hell and million times in animal state of existence, if due to the fructification of some merit karmas they take birth as human beings, there also they are born in low caste and are devoid of good (heritage) traits. vivecana : adattAdAna pApa ke phalasvarUpa AtmA narakagati aura tiryaMcagati meM punaH punaH janma letA hai| 5 ananta kAla taka asahya duHkha bhogatA hai| Wan If per chance, they take birth in a cultured family, there also they are expelled or condemned due to their bad conduct; they lead the life of an animal. They do not have sense of discrimination. They remain deeply attached to sexual desires. Many a times due to their earlier births in hell, they have bad bent of mind and engage themselves in such sins that lead them to hell again. They collect the bondage of such karmas that lead them again to hell. They remain devoid of listening to scriptures. As they remain engaged in bad activities they do not have any desire to listen to scriptures. They are devoid of civilized conduct. They are cruel, inhuman and lack compassion. They take interest in such texts, which support wrong faith. They have interest totally in violence. Thus like a silkworm they bind their soul with the cobweb of eight karmas. zrI praznavyAkaraNa sUtra phra (164) Shri Prashna Vyakaran Sutra *****

Page #223
15555555555555555555555555555555555 tatpazcAt kabhI kisI puNya-prabhAva se manuSyagati prApta karatA hai to nIca kula meM janma letA hai aura pazuoM sarIkhA jIvana vyatIta karatA hai| pUrva kusaMskAroM ke kAraNa usakI ruci pApakarmoM meM hI rahatI hai| narakagati aura tiryaMcagati meM hone vAle duHkhoM kA prathama AsravadvAra meM vistArapUrvaka varNana kiyA jA cukA hai| pApI jIva apanI AtmA ko kisa prakAra karmoM se lipta kara letA hai, isake lie zAstra meM 'kosikArakIDobba' arthAt kozikArakITa-rezama ke kIr3e kI yathArtha upamA dI gaI hai| yaha kIr3A apanI hI lAra se apane Apako lapeTane vAle AvaraNa kA nirmANa karatA hai| usake mukha se nikalI lAra tantuoM kA rUpa dhAraNa kara letI hai aura usI ke zarIra para lipaTakara use ghera letI hai| isa prakAra vaha kIr3A apane lie Apa hI bandhana taiyAra karatA hai| isI prakAra pApI jIva svayaM apane kiye karmoM dvArA ba~dhatA jAtA hai| ___Elaboration-As a result of the sin of theft (adattadan), the soul takes birth in hell and animal state again and again. It suffers pain there for an infinite period. Thereafter as a result of some merit-bearing karma, this soul takes birth as a human being. There also he is born in a low class family and is treated like animals. He has an interest in sinful activities due to the earlier way of life inherited by him. A detailed account of troubles faced in liell and in animal state of existence has been given in the first Aasrava dvar. The words 'Kosikaarkeedov' has been used in scriptures to define how a sinner affects his self with bad karmas. Here the most suitable example is given of kosikaarkeet which means silk-worm. This worm with its saliva prepares its own cover. The saliva turns into thread and covers its body with a bondage. Thus silk-worm prepares its own bondage itself. Similarly the sinner binds himself with his own Karmas. saMsAra-sAgara THE MUNDANE OCEAN 77. evaM Naraga-tiriya-Nara-amara-gamaNa-peraMtacakkavAlaM jamma-jarA-maraNa-karaNagaMbhIradukkhapakkhubhiya-paurasalilaM saMjogaviyogavIcI-ciMtApasaMga-pasariya-vaha-baMdha-mahallavipulakallolaM kaluNa-vilaviya-lobha-kalakaliMta-bolabahulaM avamANaNapheNaM tivvakhiMsaNapulaMpulappabhUyaroga-veyaNa-parAbhava vinnivaayphrus-dhrisnn-smaavddiy-ktthinnkmmptthr-trNg-rNgNt-nniccmccu-bhytoypddheN| ___ kasAyapAyAlasaMkulaM bhava-sayasahassajalasaMcayaM aNaMtaM uvveyaNayaM aNorapAraM mahabbhayaM bhayaMkaraM paibhayaM aparimiyamahiccha-kalusa-mai-vAuvegauddhammamANaM aasaapivaaspaayaal-kaam-ri-raagdos-bNdhnnbhuvihsNkpp-viuldgryryNdhkaarN| | zru.1, tRtIya adhyayana : adattAdAna Azrava (165) Sh.1, Third Chapter : Stealing Aasrava Wan 5 5555555;)))))))))))) ) )) ) ) ))

Page #224
555555555555555555555555555555555555 mohamahAvatta-bhogabhamamANaguppamANucchalaMta-bahugabbhavAsapaccoNiyattapANiyaM pahAviya-vasaNasamAvaNNa ruNNa-caMDamAruyasamAhayA maNuNNavIcI-vAkuliyabhaggaphuTataNiTThakallola-saMkulajalaM. OM pamAyabahucaMDaduTThasAvayasamAhaya-udghAyamANagapUraghoraviddhaMsaNatthabahulaM aNNANabhamaMta-macchaparihatthaM annihutiNdiy-mhaamgrturiy-criy-khokhubbhmaann-sNtaavnnicyclNt-cvl-cNcl-attaannasrnn-puvkykmmsNcyodinnnn-vjjveijjmaann-duhsy-vivaagdhunnnnNtjl-smuuh| ___ iDDhi-rasa-sAya-gAravohAra-gahiya-kammapaDibaddha-sattakaDijamANa-Nirayatalahutta-saNNavisaNNabahulaM + arai-rai-bhaya-visAya-sogamicchattaselasaMkaDaM aNAisaMtANa-kammabaMdhaNa-kilesavikkhillasuduttAraM amaraOM Nara-tiriya-Nirayagai-gamaNa-kuDilapariyatta-vipulavelaM hiMsAliya-adattAdANa-mehuNapariggahAraMbhakaraNa kaaraavnnaannumoynn-atttthvih-annitttthkmmpiNddiy-gurubhaarkkNtduggjlogh-duurpnnolijjmaann-ummuggnnimgg-dullbhtlN| sArIramaNomayANi dukkhANi uppiyaMtA sAyassAyaparitAvaNamayaM ubbuDaNibbuDDayaM kareMtA cauraMtamahaMtaOM maNavayagaM ruI saMsArasAgaraM aTThiyaM aNAlaMbaNa-mapaiTANa-mappameyaM culasIi-joNi-sayasahassaguvilaM aNAlokamaMdhayAraM aNaMtakAlaM NiccaM uttatthasuNNabhayasaNNasaMpauttA vasaMti, ubiggvaasvshiN| ___jahiM AuyaM NibaMdhati pAvakammakArI, baMdhava-jaNa-sayaNa-mittaparivajjiyA aNivA bhavaMti aNAijaduviNIyA kuTANA-saNa-kusejja-kubhoyaNA asuiNo kusaMghayaNa-kuppamANa-kusaMThiyA, kurUvA Wan bahu-koha-mANa-mAyA-lohA bahumohA dhammasaNNa-sammatta-paribhaTThA dAriddovaddavAbhibhUyA NiccaM // parakammakAriNo jIvaNattharahiyA kiviNA parapiMDatakkagA dukkhaladdhAhArA arasa-virasa-tuccha-kayaOM kucchipUrA parassa pecchaMtA riddhi-sakkAra-bhoyaNavisesa-samudayavihiM jiMdaMtA appagaM kayaMtaM ca parivayaMtA iha ya purekaDAI kammAiM pAvagAiM vimaNaso soeNa ujjhamANA paribhUyA hoMti, sattaparivajjiyA ya chobhA , OM sippakalA-samaya-sattha-parivajjiyA jahAjAyapasubhUyA aviyattA Nicca-NIya-kammovajIviNo loyakucchaNijjA moghamaNorahA nniraasbhulaa| 77. (bandhanoM se jakar3A vaha jIva ananta kAla taka saMsAra-sAgara meM hI paribhramaNa karatA rahatA hai| saMsAra-sAgara kA svarUpa kaisA hai, yaha eka rUpaka dvArA samajhAyA gayA hai|) naraka, tiryaMca, manuSya aura devagati meM gamanAgamana karanA saMsAra-sAgara kI bAhya paridhi (gherA) hai| janma, jarA aura maraNa ke kAraNa hone vAlA gambhIra duHkha hI saMsAra-sAgara kA atyanta pracura kSubdha jala hai| isameM saMyoga aura viyogarUpI lahareM uThatI rahatI haiN| nirantara banI rahI cintA hI usakA Wan prasAra-vistAra hai| paraspara vadha aura bandhana hI usameM lambI-lambI, U~cI evaM vistIrNa taraMgeM haiN| usameM karuNa vilApa tathA lobha kI kalakalAhaTa kI dhvani kI pracuratA hai| ghora garjanA hai| usameM avamAnanA yA OM tiraskArarUpI phena (jhAga) uThatI rahatI hai| tIvra-nindA, punaH-punaH utpanna hone vAle roga, vedanA, ma tiraskAra, parAbhava, adhaHpatana, kaThora jhir3akiyA~ aura DA~Ta-phaTakAra jinake kAraNa prApta hotI haiM, aise meM 959555555555555555555555555))))))))))))))))))) zrI praznavyAkaraNa sUtra (166) Shri Prashna Vyakaran Sutra

Page #225
555555555555555555555555555555555555 kaThora jJAnAvaraNIya Adi karmoM rUpI pASANoM se uThI huI taraMgoM ke samAna caMcala hai| sadaiva banA rahane vAlA mRtyu kA bhaya usa saMsAra-samudra ke jala kA tala hai| ___ vaha saMsAra-sAgara kaSAyarUpI pAtAla-kalazoM se vyApta hai| lAkhoM bhavoM kI paramparA usakI vizAla jalarAzi hai| vaha ananta hai-usakA kahIM ora-chora dRSTigocara nahIM hotaa| vaha udvega utpanna karane vAlA hai| kahIM usakA taTa-kinArA nahIM hai| dustara hone ke kAraNa mahAn bhaya rUpa hai| bhaya utpanna karane vAlA hai| usameM pratyeka prANI ko eka-dUsare ke kAraNa prati bhaya banA rahatA hai| jinakI kahIM koI sImA anta nahIM, aisI vipula kAmanAoM aura kaluSita buddhirUpI pavana A~dhI ke pracaNDa vega ke kAraNa utpanna tathA AzA-(aprApta padArtha ko prApta karane kI abhilASA) aura pipAsA-(prApta bhogopabhogoM ko bhogane kI lolupatA) rUpa pAtAla, samudra tala se uThate hue kAma-rati zabdAdi viSayoM sambandhI anurAga aura dveSa ke bandhana ke kAraNa utpanna vividha prakAra ke saMkalparUpI jala-kaNoM kI pracuratA se vaha andhakAramaya ho rahA hai| ___ isa saMsAra-sAgara meM prANI moharUpI bha~varoM (AvartoM) meM golAkAra cakkara lagAte hue vyAkula hokara uchala rahe haiM tathA bahuta-se bIca ke bhAga meM phailane ke kAraNa Upara uchalakara nIce gira rahe haiN| isa saMsAra-sAgara meM idhara-udhara daur3ate hue aneka prakAra ke vyasanoM se grasta logoM kA pracaNDa vAyu ke thaper3oM se TakarAtA huA tathA duHkhadAyI laharoM se vikSubdha evaM taraMgoM se phUTatA huA tathA bar3I-bar3I asthira kalloloM se vyApta rudana rUpa jala baha rahA hai| ___ vaha pramAdarUpI atyanta raudra evaM duSTa hiMsaka jantuoM dvArA satAye gaye evaM idhara-udhara ghUmate hue prANiyoM ke samUha kA vidhvaMza karane vAle ghora anarthoM se bharA hai| usameM ajJAnarUpI bar3e-bar3e bhayAnaka maccha ghUmate rahate haiN| anupazAnta indriyoM vAle jIvarUpI mahAmagaroM kI nayI-nayI utpanna hone vAlI uthala-puthala macAtI ceSTAoM se vaha atyanta kSubdha ho rahA hai| usameM vAhavAhI kI taraha nAnA prakAra ke santApa vidyamAna haiM, aise prANiyoM ke dvArA pUrva saMcita evaM pApakarmoM ke udaya se prApta hone vAlA tathA bhogA jAne vAlA phalarUpI ghUmatA huA-cakkara khAtA huA jala-samUha hai jo bijalI ke samAna atyanta caMcala rahatA hai| duHkhI hote hue prANiyoM ko jaise samudra meM koI trANa-zaraNa nahIM hotA, isI prakAra saMsAra meM apane pApakarmoM kA phala bhogane se koI bacAne vAlA nahIM hai| ___ saMsAra-sAgara meM Rddhigaurava, rasagaurava aura sAtAgauravarUpI apahAra-hiMsaka jalacara jantu dvArA pakar3e hue evaM karmabandhanoM se ba~dhe hue prANI jaba narakarUpa pAtAla-tala ke sammukha pahu~cate haiM to atyanta kheda aura viSAdayukta ho jAte haiM, aise viSama va khinna jIvoM se yaha bharA hai| vaha arati, rati, bhaya, dInatA, zoka tathA mithyAtvarUpI parvatoM se viSama banA huA hai| anAdi santAna-paramparA vAle karmabandhana evaM rAga-dveSa Adi klezarUpa kIcar3a se bharA hone ke kAraNa ise pAra karanA atyanta kaThina hai| jaise samudra meM jvAra Ate haiM, usI prakAra saMsAra-samudra meM devagati, manuSyagati, tiryaMcagati aura narakagati meM gamanAgamana rUpa Ter3he-mer3he parivartanoM se yukta vistIrNa velA-jvAra-Ate rahate haiN| hiMsA, asatya, corI, maithuna aura parigraha rUpa Arambha ke karane, karAne aura anumodane se saMcita jJAnAvaraNa Adi ATha karmoM | zru.1, tRtIya adhyayana : adattAdAna Azrava (167) Sh.1, Third Chapter: Stealing Aasrava

Page #226
) )) ) ))))5555555555555555555)))))) U ke gurutara bhAra se dabe hue tathA vyasana rUpI jalapravAha dvArA dUra phaiMke gaye prANiyoM ke lie isa saMsArafa sAgara ko taira pAnA atyanta kaThina hai| isa saMsAra-sAgara meM DUbe prANI zArIrika aura mAnasika duHkhoM kA anubhava karate rahate haiN| saMsAra, sambandhI sukha-duHkha se utpanna hone vAle paritApa ke kAraNa ve kabhI Upara uThakara tairane kI aura kabhI DUbane kI ceSTAe~ karate rahate haiN| yaha saMsAra-sAgara cAra dizA rUpa cAra gatiyoM ke kAraNa atyanta : OM vizAla hai| yaha antahIna aura vistRta hai| saMyama meM asthira arthAta asaMyamI jIvoM ke lie yahA~ koI - + Alambana nahIM hai, surakSA ke lie koI sAdhana nahIM hai| yaha chadmastha jIvoM ke jJAna kA viSaya nahIM hai, yA 5 isakI kahIM antima sImA nahIM hai| yaha caurAsI lAkha jIvayoniyoM se vyApta-bharapUra hai| yahA~ / ajJAnAnandhakAra chAyA rahatA hai aura yaha anantakAla taka sthAyI hai| yaha saMsAra-sAgara udvega-prApta-duH khI prANiyoM kA nivAsa sthAna hai| isa saMsAra-sAgara meM rahane vAle pApakarmakArI prANI jahA~-jisa grAma, kala Adi kI Aya bA~dhate haiM, vahIM para ve bandhu-bAndhavoM, svajanoM aura mitrajanoM se rahita hote haiM, arthAt unakA koI sahAyaka, AtmIya yA premI nahIM hotaa| ve sabhI ko apriya lagate haiN| unake vacanoM ko koI mAnatA nahIM aura ve svayaM durvinIta-uddaNDa svabhAva ke hote haiN| unheM rahane ko kharAba sthAna, baiThane ko kharAba Asana, sone ko kharAba zayyA aura khAne ko kharAba bhojana milatA hai| ve azuci-apavitra yA gande tathA AcaraNa se hai apavitra rahate haiM athavA azruti-zAstrajJAna se vihIna hote haiN| unakA saMhanana (hAr3oM kI banAvaTa) vikRta hotA hai, unake zarIra kA koI DhA~cA sAmAnya se adhika choTA athavA bar3A hotA hai| unake zarIra kI hai AkRti beDaula hotI hai| ve dIkhane meM badasUrata hote haiN| unameM krodha, mAna, mAyA aura lobha tIvra hotA hai-tIvrakaSAyI hote haiM aura moha-Asakti kI tIvratA hotI hai| unameM dharmasaMjJA-dhArmika saMskAra nahIM hote| ve samyagdarzana se rahita hote haiN| unheM daridratA kA kaSTa sadA satAtA rahatA hai| ve sadA dUsaroM ke ma adhIna rahakara, naukara-cAkara rahakara jindagI bitAte haiN| kRpaNa-raMka-dIna-daridra rahate haiN| dUsaroM ke dvArA diye jAne vAle AhAra kI tAka meM rahate haiN| ve saralatA se apanA peTa bhI nahIM bhara paate| kisI prakAra rUkhe-sUkhe, nIrasa evaM nissAra bhojana se peTa bharate haiN| dUsaroM kA vaibhava, satkAra-sammAna, bhojana, vastra Adi utkarSa dekhakara ve apanI nindA karate haiM-apane durbhAgya ko kosate rahate haiN| apanI takadIra ko roja rote haiN| isa janma meM yA pUrvajanma meM kiye // hue pApakarmoM ko kosate rahate haiN| udAsa mana rahakara zoka kI Aga meM jalate hue aphasosa kara lajjita hote haiN| sAtha hI ve sattvahIna, sAhasahIna, cir3acir3e svabhAva vAle tathA citrakalA Adi zilpa ke jJAna se # rahita, bhautika vidyAoM se zUnya evaM siddhAnta-zAstra ke jJAna se rahita hote haiN| ve ajJAna pazu ke samAna // jar3a buddhi vAle, avizvasanIya yA apratIti utpanna karane vAle hote haiN| sadA nIca karma karake apanI AjIvikA calAte haiM-ve lokaniMdA ke pAtra, asaphala manoratha vAle, nirAzA se grasta hote haiN| 77. The mundane soul due to its own bondage of Karmas keeps on wandering in the ocean of mundane existence for an infinite period. What is the nature of the worldly ocean. It has been explained with an analogy. 5 $ 5555 555555FFFF5555Ting Ting Ting Ting Ting Ting Ting Ting Ting FF555555555555555FFFF zrI praznavyAkaraNa sUtra (168) Shri Prashna Vyakaran Sutra Er Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFF55555

Page #227
8 5 5 5 5 5 95 95 95 95 95 959595555555555555555555555555 55555555555699 5 Wan To move in hell, animal state, human state and celestial state of existence is the outer circumference of the worldly ocean. The serious trouble at the time of birth, old age and death is the extremely disturbed large quantity of water in that ocean. The attachment and separation are the waves rising in the ocean. The worry lasting uninterruptedly is the large expansion of the ocean. Mutual hurt, killing and bondage are the long, high and vast currents. There is the noise of pathetic bemoaning and the disturbance due to greed. There is dreadful roaring sound. The foam of contempt and disrespect rises in it. It contains knowledge-obscuring karma and other karmas in the form of stones and the waves rising from them are unstable. They cause deep hatred, diseases that appear again and again, pain, harsh rebukes and downfall. The bottom of the ocean is the ever-lasting fear of death. This worldly ocean is full of Pataal Kalash (huge pots) of passions (Kashaya). The tradition of millions of rebirths is its gigantic water-body. It is infinite and its end is not visible. It creates bewilderment. The end of its bank is nowhere. It is highly dreadful as it is difficult to cross. It is limitless. It is full of a large number of sensual desires and the storm in the form of perverse intellect. The hope (the desire to get what one has not got so far) and thirst (for sensual pleasures) are the currents rising from the bottom due to high speed of the storm. Due to the bondage of attachment and hatred in respect of sensory objects, such as words and the like, water drops in the from of various types of thought activity rise in it. So this ocean has become extremely dark. 47 (169) In this worldly ocean, the living beings deeply under the influence of attachment are feeling depressed moving about in the whirlpools. Some Wan are jumping upwards and some are falling down as the central part widens. The water in the ocean is representing the distress of the people running hither and thither overwhelmed by many bad habits. They are experiencing striking of stormy winds. It is full of unstable currents in the form of bemoaning of the people that its water is indicating. 5555555555555555555555 45 cu Wan 475 455 This ocean is full of large number of living beings moving about in a troubled condition as they are troubled by extremely angry and violent beings, in the form of stupor, that are out to destroy them. Thus it is full of dreadful misfortunes. Large ferocious sea lions are moving about in the ocean and they represent ignorance. The restless activities of the gigantic crocodiles represent the unsubdued or uncontrolled senses. The zru. 1, tRtIya adhyayana : adattAdAna Azrava 5 45 5 45 47 47 Sh.1, Third Chapter: Stealing Aasrava 457 5

Page #228
4554 455 456 457 455 454 455 456 4 4 54545454 455 456 457 895555555555555555555555555555555555555 4 ocean is getting disturbed due to their various types of churning movements. Many types of dejection is in the ocean. The large quantity of water in the ocean indicates the fruits of bad Karmas collected by the living beings earlier and which is now being experienced in the form o rolling about in whirlpool (of birth and death). It is extremely unstable like lightening. Just as there is no one in the ocean to provide protection 4 to the aquatic animals in trouble, similarly in this world, there is none to $i provide relief to the people from experiencing fruits of their past bad Karmas. Ego of prosperity, taste and comfort in the world is represented in the ocean by aquatic creatures of violent nature. They catch the living beings bound by their past Karmas and carry them away to hell just as the violent-natured acquatic animals carry away the other creatures to the bottom of the ocean. Those living being then feel extreme pain and dejection in the hell as the caught acquatic animals feel at the bottom of the ocean. This ocean is full of such troubled and dejected living beings. There are protruding rocks in the sea, which represent dislike for ascetic restraint, liking for non-restraint, fear, seeking of mercy, sorrow and wrong perception in the worldly beings. The prevalent mud in the sea i represents bondage of Karma since the beginningless period and the disturbance caused by attachment and hatred. So it is very difficult to cross this ocean. The rising storms in the ocean represent the movement of the mundane soul in four states of existence namely the celestial state, human state, animal state and hellish state of existence. The zigzag changes represent this movement. This is its vast expansion. It is difficult to find the bottom of the ocean of existence, which is full of violence, falsehood, stealing, co-habitation and attachment and in doing, getting done and appreciating such activities leading to the collection of eight types of Karmas that make the mundane soul heavy with its load of Karmas. Same is the case with ocean where it is difficult for aquatic \i beings to find the bottom as they are thrown away by the vast flow of 'i water. The person deeply engrossed in this ocean of mundane existence experiences physical and mental troubles. As a result of the influence of pleasure and pain concerning this worldly life, they sometimes try to come up and swim at the surface of this ocean and sometimes try to drown. This worldly ocean is extremely large in the four directions due to 455 456 455 456 457 455454545454545454545454545454545 zrI praznavyAkaraNa sUtra ( 170 ) Shri Prashna Vyakaran Sutra 445 455 456 457 458 455 456 457 455 456 457 454 455 456 457 $$$ 41 41 41 41414141414141414141414

Page #229
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 454545454 455 456 455 456 457 455 454 455 456 457 455454545454545454545454545454 its flow in four states of existence. It is without an end and very i expansive. It is unstable in the field of self-restraint. There is no support 45 in it for the living beings. There are no means of protection. It is not the subject of knowledge of the mundane souls. It has no limit. It is full of 8.4 million species. The darkness of ignorance is spread over it. It is going to remain for infinite period as the residence of living beings troubled by its influence. The people living in this world who commit sins, they collect bondage of karmas leading them to stay for their life-period in a particular village, family and the like. There they do not have any friends, relatives or the members of the family. In other words there is nobody to help them or to have affection for them. Everyone dislikes them. Nobody pays any attention to their words. They themselves are very wild and of bad temperament. They get bad place to live, ugly cloth to sit, hopeless bed to sleep and polluted food to eat. They remain impure due to their ill temperament and bad behaviour. They lack scriptural knowledge. Their physical structure (bondage of bones) is deformed. Some part of their body is smaller than that of the common man and some is longer. Their shape is so strange that they look ugly. They have anger, greed, ego and deceit in large proportion. They have extreme attachment. They do not have religious temperament. They always remain troubled by their wretched condition. They always remain in the service of others like a servant and thus they pass their entire life-span. They remain poor and miser. They always wait for the foodstuff to be offered to them by others. They cannot easily satisfy their hunger. They somehow, satisfy their hunger with dry, tasteless food that is not energetic. They curse themselves when they see the wealth, honour, clothes and good food of others. They curse their ill luck. They daily weep at their misfortune. They curse their bad Karmas of this life and of earlier life. They feel ashamed and sad in the painful agony of repentance. Simultaneously they lack potency, courage and the knowledge of any art or painting. They are peevish. They do not have knowledge of physical science. They do not have knowledge of scriptures. They are dull like an animal. They are not the subject of trust and love. They earn their livelihood always by low-class activities. They are unsuccessful in fulfilling their destinies. They always remain in a state of dejection. 1454 455 456 457 454 455 456 457 454 455 456 457 414 415 414 415 416 417 456 457 455 456 457 458 459 41 41 41 41 41 41 41 41 456 45 46 45 44 4545454545454546 | zru.1, tRtIya adhyayana : adattAdAna Azraya ( 171 ) Sh.1, Third Chapter: Stealing Aasrava 444444444444444444444444444444444444

Page #230
5 5 k**tlll*****villlttttttttttttttttimitimititmilllk 5555555 vivecana : saMsAra kA artha hai - saMsaraNa - gamanAgamana karanA / deva, manuSya, tiryaMca aura narakagati meM janmamaraNa karanA hI saMsAra kahalAtA hai| ina cAra gatiyoM meM paribhramaNa karane ke kAraNa ise cAturgatika bhI kahate haiN| prastuta pATha meM saMsAra ko sAgara kI upamA dekara sAgara ke sAtha isakI vistRta tulanA kI gaI hai, jaise cAra 5 gatiyA~ isakI cAroM ora kI bAhya paridhi - gherA haiN| samudra meM vizAla jalarAzi hotI hai to isameM janma-jarA- 5 maraNa evaM bhayaMkara duHkharUpI athAha jala hai| sAgara kA jala jaise caMcala taraMgAyamAna rahatA hai, usI prakAra saMsAra meM yaha jala bhI sadA taraMgita rahatA hai| jaise sAgara meM AkAza ko sparza karatI lahareM uThatI rahatI haiM, usI prakAra 5 saMsAra meM iSTa viyoga, aniSTa saMyoga se utpanna hone vAlI bar3I-bar3I cintAe~ evaM vadha-baMdhAdi yAtanAoM kI phra lahareM uThatI rahatI haiN| jaise samudra meM jagaha-jagaha pahAr3a - caTTAneM hotI haiM, usI prakAra yahA~ jJAnAvaraNa, darzanAvaraNa Adi ATha karmarUpI vikaTa parvata haiN| inake TakarAne se bhISaNa lahareM utpanna hotI haiM / mRtyu kA bhaya isa samudra kI sataha hai| krodhAdi cAra kaSAya hI saMsAra-sAgara ke pAtAla-kalaza haiN| nirantara cAlU rahane vAle bhava-bhavAntara hI isa samudra kA nirantara AtA-jAtA asIma jala hai| ananta - asIma tRSNA, vividha prakAra ke maMsUbe, kAmanAe~, AzAe~ tathA malina manobhAvanAe~ hI yahA~ pracaNDa vAyu-vega haiM, jisake kAraNa saMsAra sadA kSobhamaya banA rahatA hai| kAma-rAga, lAlasA, rAga, dveSa evaM anekavidha saMkalparUpI salila kI pracuratA ke kAraNa yahA~ andhakAra chAyA rahatA hai| jaise samudra meM bhayAnaka Avartta bha~vara uThate haiM to yahA~ tIvra moha ke Avartta uThate haiM / samudra meM bhayAvaha jantu nivAsa karate haiM to yahA~ saMsAra meM pramAdarUpI bhayAnaka jantu vidyamAna haiN| ajJAna evaM asaMyata indriyA~ yahA~ vizAla magaramaccha haiM, samudra meM vaDavAnala hotA hai to isa saMsAra meM zoka-santApa kA vaDavAnala hai| samudra meM par3A huA jIva zaraNahIna, anAtha, nirAdhAra evaM trANahIna bana jAtA hai, isI prakAra saMsAra meM jaba jIva apane kiye hue karmoM ke phala bhogatA hai to vaha duHkhI hotA hai to koI bhI usakI rakSA karane vAlA nahIM hotA, koI usake lie AdhArabhUta nahIM bana sakatA / Rddhigaurava - Rddhi kA abhimAna, rasagaurava - sarasa bhojanAdi ke lAbha kA abhimAna, sAtAgaurava - prApta sukhasuvidhA kA ahaMkAra rUpa apahAra nAmaka samudrI vizAlakAya jantu isa saMsAra - sAgara meM rahate haiM jo jIvoM ko khIMca-khIMcakara pAtAla-tala kI ora ghasITakara le jAte haiN| isa saMsAra ko anAdi aura ananta kahA gayA hai| yaha eka jIva kI apekSA se nahIM apitu samagra jIvoM kI apekSA se samajhanA caahie| koI-koI jIva apane karmoM kA anta karake saMsAra sAgara se pAra utara jAte haiN| tathApi anantAnanta jIvoM ne bhUtakAla meM saMsAra meM paribhramaNa kiyA hai, vartamAna meM kara rahe haiM aura bhaviSyakAla meM sadA karate hI rheNge| ataeva yaha anAdi aura ananta kahA jAtA hai| karmabandha ko anAdi kahane kA Azaya bhI karma-santati kI apekSA se hI hai| koI bhI eka karma aisA nahIM hai| jo jIva ke sAtha anAdikAla se ba~dhA rahatA hai| pratyeka karma kI sthiti maryAdita hai aura apanI sthiti pUrNa hone para vaha jIva se pRthak ho hI jAtA hai| kintu saMsArI jIva pratisamaya navIna navIna karmoM kA bandha karatA rahatA hai, isa prakAra karmoM kA pravAha anAdikAlika kahA gayA hai| mUla pATha meM caurAsI lAkha jIvayoniyoM kA ullekha kiyA gayA hai| jIvoM kI utpatti kA sthAna yoni kahalAtA hai| ye caurAsI lAkha jIvayoniyA~ isa prakAra haiM pRthvIkAya kI 7 lAkha, apkAya kI 7 lAkha, taijaskAya kI 7 lAkha, vAyukAya kI 7 lAkha, pratyeka zrI praznavyAkaraNa sUtra ( 172 ) kutitttmimimimimimimimimimimimimimimimitttti puumipuupuumimi tmillltmi****tmilllmilll Shri Prashna Vyakaran Sutra phra

Page #231
85555555555555555555555555555558 3FFFFFFFFFFFFFF5FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFhhhh vanaspatikAya kI 10 lAkha, sAdhAraNa-vanaspatikAya kI 14 lAkha. 2 lAkha dvIndriya kI. 2 lAkha trIndriya kI. ma 2 lAkha caturindriya kI, 4 lAkha nArakoM kI, 4 lAkha devoM kI, 4 lAkha paMcendriya tiryaMcoM kI, 14 lAkha // manuSyoM kii| inameM kucha yoniyA~ zubha aura kucha azubha haiN|' Elaboration-The word 'Sansar' means to come and go. To take birth as celestial being, human being, animal state or hell is Sansar (the world). Since it is movement in four states of existence, it is also called 'Chaturgatik' (relating to four states of existence). In the present aphorism, the world is compared with a sea in a detailed manner. The four states of existence is its outer circumference. 41 The gigantic expanse of water in the sea represents dreadful troubles of birth, old age and death in the world. The troubles in the world keep it always unstable as water due to currents. In the world many worries and tortures in the shape of hurt and bondage arise due to departure of loved ones and contact with the despised ones. They are like rising waves in the sea. Just as there are rocks and hills in the sea hither and thither, similarly there are mountains of eight types of Karmas such as knowledge-obscuring Karmas, perception obscuring Karmas and others. When they strike each other ferocious waves arise. Fear of death is the 5 surface of this sea. Four passions namely anger and others are the fi gigantic pots (patal kalash). The continues birth and death in vicious i circle is the continuously flowing limitless water. Limitless desires, various types of plans, hopes and dirty thought-activity is the dreadful fast flowing wind. Due to it the world always remains disturbed. Due to lust, curiosity, attachment, hatred and many types of thought, which are in this ocean in the form for water in abundance, there is always darkness here. In the sea dreadful bewildering whirlpools arise similarly in the world circles of intense fondness arise. In the sea, ferocious acquatic animals reside. In the world dreadful animals in the form of stupor are present. Ignorance and uncontrolled senses are the huge crocodiles in the sea. The fire of dejection and sadness is the fire in the Wan 555555555555555555555555595955555555555555553 1. zubha yoniyA~ isa prakAra haiM-asaMkhya varSa kI Ayu vAle manuSya (yugaliyA), saMkhyAta varSa kI Ayu vAle manuSyoM meM rAjA-Izvara Adi, tIrthaMkaranAmakarma ke upArjaka sarvottama zubha yoni vAle haiN| saMkhyAta varSa kI Ayu vAloM meM bhI uccakulasampanna zubha yoni vAle haiM, anya saba azubha yoni vAle haiN| devoM meM kilviSa jAti vAloM kI azubha aura zeSa zubha haiN| paMcendriya tiryaMcoM meM hastiratna aura azvaratna zubha haiM, zeSa azubha haiN| ekendriyAdi meM zubha varNAdi vAle zubhayonika aura zeSa azubhayonika haiN| devendra, cakravartI, tIrthaMkara aura bhAvitAtmA anagAroM ko chor3a kara zeSa jIvoM ne ananta-ananta bAra yoniyA~ prApta kI haiN| - praznavyA. sailAnA | zru.1, tRtIya adhyayana : adattAdAna Azraya (173) Sh.1, Third Chapter: Stealing Aasrava 3555555555151)))))))))) FEEEEEEEE

Page #232
* * * * * * $ 455 456 455 456 457 455 456 457 455 456 457 455 456 457 458 459 450 451 41 41 41 41 41 4 2 4 sea. In the sea, one appears to be without support, orphan and without 4 any protection. Similarly in this world, due to the Karmas he has collected, a being feels pain when he experience the fruit of his Karmas. At that there is none capable of lending him support or protection. The gigantic aquatic animals reside in this sea in the form of RidhiGaurav (ego of wealth), Ras-Gaurav (ego of taste) and Sata-Gaurav (ego of pleasant life). They drag the living beings to the bottom of patalkalash. This world is stated to be without a beginning and without an end. It is not to be understood in respect of one living being, but in respect of all the living beings. Some living beings after destroying all the Karmas earlier collected by them cross the worldly ocean. Still there are infinite living beings who in the past had wandered in the mundane world, are wandering at present and shall be wandering here always in future. So this world is without any beginning or end. The purpose of saying bondage of karma as one without a beginning is that in respect of collection of Karmas one after the other, it is without beginning. There is no karma which remains bound with a living being since a period without beginning. Every karma has a limited duration and after completing its duration, it separates from the living being concerned. But ordinarily the living being collects new Karmas every moment. So the flow of Karmas is without a beginning and without an end. In the aphorism, it has been mentioned that there are 84 million Jiva Yonis. Jiva Yoni means the genus or opecies where a soul takes birth. The 84 million Jiva Yonis are as follows Earth bodied living beings have 0.7 million Jiva Yonis. Water bodied living beings have 0.7 million Jiva Yonis. Air bodied living beings have 0.7 million Jiva Yonis. Fire bodied living beings have 0.7 million Jiva Yonis. One bodied plant bodied living beings have 1.0 million Jiva Yonis. Common seeded plant bodied living beings have 1.4 million Jiva Yonis Two-sensed living beings have 0.2 million Jiva Yonis. Three-sensed living 4 beings have 0.2 million Jiva Yonis. Four-sensed living beings have 0.2 million Jiva yonis. Five-sensed animal clan living beings have 0.4 million Jiva yonis. Hellish beings have 0.4 million Jiva yonis. Celestial beings have 0.4 million Jiva yonis. Human beings have 1.4 million Jiva yonis. Some of them are good and some are bad. 454545454545454545454545454 455 456 Anth 1 $$$$$$$$$$$$$$$$ zrI praznavyAkaraNa sUtra ( 174 ) Shri Prashna Vyakaran Sutra 5454545 91 41 41 41 41 41 41 41 41 41 455 456 457 454 455 456 457 455 456 457 458

Page #233
S)) ) ) ) ) ) )) ))) ) ) )) ) ) ))) )) )) %% % % % %% % Si hhhhhhhhhhhhhhhhh %% % 9 bhoge binA chuTakArA nahIM NO RELIEF WITHOUT EXPERIENCING 78. AsApAsa-paDibaddhapANA atthopAyANa-kAma-sokkhe ya loyasAre hoti apaccaMtagA ya suTu ke vi ya ujjamaMtA taddivasujjutta-kammakaya-dukkhasaMThaviyasisthapiMDasaMcayaparA pakkhINNadavvasArA NiccaM adhuva dhaNa-dhaNNakosa-paribhogavivajjiyA rahiya-kAmabhoga-paribhoga-sabbasokkhA parasiribhogovabhogaNissANamaggaNaparAyaNA varAgA akAmiyAe viNeti dukkhN| Neva suhaM Neva NivyuiM uvalabhaMti accaMtaviuladukkhasaya-saMpalittA parassa dabbehiM je aviryaa| __ eso so adiNNAdANassa phalavivAgo, ihaloio paraloio appasuho bahudukkho mahatbhao bahurayappagADho dAruNo kakkaso asAo vAsasahassehiM muccai, Na ya aveyaittA atthi u mokkhoti| ma 78. adattAdAna kA pApa karane vAloM ke prANa bhavAntara meM bhI aneka prakAra kI AzAoM-kAmanAoM ke pAza meM ba~dhe rahate haiN| jagat meM sArabhUta mAne jAne vAle arthopArjana evaM ! kAmabhogoM ke sukha ke lie acchI taraha prabala prayatna karane para bhI unheM ucita saphalatA prApta nahIM hotii| meM unheM pratidina kar3A parizrama karane para bhI bar3I kaThinAI se idhara-udhara bikharA yA pheMkA bhojana kA aMza, ma hI nasIba hotA hai, thor3e-se dAne hI milate haiN| kadAcit koI uttama dravya mila jAye to vaha bhI hAtha se * nikala jAtA hai, arthAt prApta dhana bhI kSINa ho jAtA hai| isa asthira dhana, dhAnya aura koza ke bhoga se ve / sadA hI vaMcita rahate haiN| kAma-(zabda aura rUpa ke viSaya) tathA bhoga-(gandha, sparza aura rasa ke viSaya) ke bhogopabhoga ke sevana se prApta hone vAle samasta sukha se bhI ve vaMcita rahate haiN| ve saMskAravaza dUsaroM kI lakSmI ke bhoga aura upabhoga ko apane adhIna banAne ke prayAsa meM tatpara rahate hue bhI ve becAre kevala duHkha ke hI bhAgI hote haiN| unheM na to sukha nasIba hotA hai, na shaanti| sArAMza yaha hai ki jo dUsaroM ke dravya ko haraNa karane kI icchA se nivRtta nahIM hote, adattAdAna kA parityAga nahIM karate, ve atyanta evaM pracura saikar3oM duHkhoM kI Aga meM jalate rahate haiN| ___ adattAdAna pApa kA yaha phalavipAka hai, ba~dhe karmoM kA kaTu pariNAma hai| jo isa loka meM aura paraloka-AgAmI bhavoM meM bhI bhoganA hotA hai| yaha sukha se rahita hai aura bahuta duHkha dene vAlA hai| atyanta bhayAnaka hai| atIva pragAr3ha karmarUpI raja vAlA hai| bar3A hI dAruNa hai, karkaza-kaThora hai, // asAtAmaya hai aura hajAroM varSoM meM isase piNDa chUTatA hai, kintu ise bhoge binA chuTakArA nahIM miltaa| 78. Those who commit the sin of Adattadan, they remain in the bondage of hopes and desires of many types even after the present lifespan. They do not achieve any success even after serious efforts to collect money for enjoying sensual pleasures, which they consider as essence of life. Everyday only after serious efforts with great difficulty they get a bit of food stuff scattered hither and thither or that which has been thrown away. They get only a little amount of food grains. If sometimes they get some good food that also gets lost. They always remain deprived F of this unstable money, cereals and treasure for personal enjoyment. They remain deprived of all the worldly enjoyments through kaam t t t nAnA gAnA | zru.1, tRtIya adhyayana : adattAdAna Azrava ( 175 ) Sh.1, Third Chapter : Stealing Aasrava 195555555555555555555555EEEEER

Page #234
***** 25 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55595 55555 5 55 5 5 5 55 2 phra Wan (sense of sight and sense of hearing) and bhog (sense of smell, sense of taste and sense of touch). They remain busy in efforts to usurp the means of enjoyment of others due to the inherited bent of mind but they get only troubles in the end. They have neither peace nor pleasure. In brief those persons remain suffering in the fire of extreme troubles in large number, who do not discard the desire to role the property of others and adattadan. This is the result of the sin of stealing. It is the bitter result of Karmas collected by them. It has to be borne in the present life and also in succeeding life or lives. It is without any happiness. It is going to provide great trouble. It is extremely frightening. It contains extremely thick Karmic dust as bondage. It is very troublesome and hard. It provides pain. It takes thousands of years to discard it. It can not be discarded without experiencing its fruits. upasaMhAra CONCLUSION 79. evamAhaMsu NAyakula-NaMdaNo mahappA jiNo u vIravara - NAmadhejjo kahesI ya adiNNAdANassa phalavivAgaM / eyaM taM taiyaM pi adiNNAdANaM hara - daha - maraNa - bhaya - kalusa - tAsaNa - parasaMtika bhejjalohamUlaM evaM jAva ciraparigaya - maNugayaM duraMtaM / // taiyaM ahammadAraM samattaM // tti bemi // 79. isa prakAra jJAtakulanandana, mahAn - AtmA mahAvIra nAmaka jinezvara bhagavAna ne kahA hai / adattAdAna ke isa tIsare (Asrava - dvAra ke) phalavipAka ko bhI unhIM tIrthaMkara deva ne pratipAdita kiyA hai| yaha adattAdAna, paradhana - apaharaNa, dahana, mRtyu, bhaya, malinatA, trAsa, raudradhyAna evaM lobha kA mUla hai| adhika kyA yaha cirakAla se, anAdikAla se ( prANiyoM ke sAtha) lagA huA hai / isakA anta kaThinAI hotA hai| // tRtIya adharmadvAra samApta // This is what Omniscient Bhagavan Mahavir has said. This third gateway of Asrava (inflow of Karma) it has also been propounded by Bhagavan Mahavir. It is the very basis of usurping or burning the property of others. It is the basis of death, fear, dejection, angry attitude and greed. What else can be said, it is stuck to the living beings since a period without a beginning. It ends only with great difficulty. Wan zrI praznavyAkaraNa sUtra END OF THE THIRD CHAPTER. (176) Shri Prashna Vyakaran Sutra - 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555555 5 5552 phra

Page #235
nimimimimimimitimitimitimitimittmimimimimimimimimimimitmi*****lll gaNadhara zrI sudharmA svAmI apane antevAsI jambU svAmI ke samakSa cauthe Asrava dvAra abrahmacarya kI prarUpaNA karate hue sarvaprathama usakA svarUpa, tadanantara usake nAma, sevana karane vAle tathA usake kaTu phaloM kA yathAkrama pharamAne lage / caturtha adhyayana : abrahma FOURTH CHAPTER: NON-CELIBACY (ABRAHM) While describing non-celibacy, the fourth gateway of inflow of Karmas (Asrav dvaar) Ganadhar Sudharma Swami first of all told his disciple Jambu Swami about its nature and thereafter systematically mentioned its synonyms, the persons engaged in such thoughts and the bitter consequences thereof. abrahmacarya kA svarUpa NATURE OF NON CELEBACY (ABRAHM) 80. jaMbU ! abaMbhaM ca cautthaM sadevamaNuyAsurassa loyassa patthaNijjaM paMkapaNayapAsajAlabhUyaM thI - purisa - NapuMsaga - veyaciMdhaM tava - saMjama - baMbhaceravigdhaM bheyAyayaNa - vahupamAyamUlaM kAyara - kApurisaseviyaM suyaNajaNavajjaNijjaM uDDu-Naraya - tiriya - tillokapaiTThANaM jarA - maraNa - roga - sogabahulaM vadha-baMdhavighAyadubbighAyaM daMsaNacarittamohassa heubhUyaM ciraparigaya - maNugayaraM duraMtaM cautthaM ahammadAraM // 1 // 80. he jambU ! cauthA abrahmacarya nAmaka yaha AsravadvAra hai| deva, manuSya aura asura sahita samUcA loka isakI abhilASA ( icchA) rakhatA hai| prANiyoM ko pha~sAne vAle daladala ke samAna hai| isake samparka se jIva usI prakAra phisala jAte haiM jaise panaka yA kAI ke saMsarga se / saMsArI prANiyoM ko bA~dhane ke lie yaha pAza ke samAna hai aura pha~sAne ke lie jAla ke sadRza hai| strIveda, puruSaveda aura napuMsakaveda isako pahacAnane ke cihna haiN| yaha abrahmacarya tapazcaryA, saMyama aura brahmacarya ke lie vighnasvarUpa hai| sadAcArasamyak cAritra kA vinAzaka 'pramAda' kA mUla hai| kAyara - sattvahIna, durbala prANI aura kApuruSa - nimna varga ke puruSa (jIva ) isakA sevana karate haiN| yaha sujanoM - sadAcArI sAdhaka puruSoM dvArA tyAjya hai| Urdhvaloka- (devaloka ), narakaloka - (adholoka) evaM tiryakloka - ( madhyaloka) meM, isa prakAra tInoM lokoM meM isakI jar3eM phailI huI haiN| jarA - ( bur3hApA ), maraNa - (mRtyu), roga aura zoka cintA kA kAraNa haiM, vadha - mArane-pITane bandha-bandhana meM DAlane aura vighAta - prANahIna kara dene para bhI isakA vighAta - anta nahIM hotA | darzanamohanIya aura cAritramohanIya karmabandha kA mUla kAraNa yahI hai / jIva kA anAdikAla se paricita hai aura sadA se prANiyoM ke pIche lagA huA hai| isakA anta bar3I kaThinAI se hotA hai arthAt tIvra manobala, dRr3ha saMkalpa, ugra tapasyA Adi sAdhanA se hI isakA anta AtA hai athavA isakA anta pariNAma atyanta duHkhaprada hotA hai| aisA yaha cauthA adharmadvAra hai| 80. O Jambu ! Non-celebacy is the fourth gateway of inflow of Karma. The entire world including celestial beings, human beings and demon zru. 1, caturtha adhyayana : abrahma Azrava (177) Sh. 1, Fourth Chapter: Non-Celibacy Aasrava ***

Page #236
0555555555555555555555555555 5555555555555 Wan Wan gods have a desire for it. It is the slippery ground to involve the living beings. With its contact the living beings go astray just as the touch of moss makes one slip. It is like a snare to trap the worldly beings and a net to catch them. The feeling of lust in women for man (stri ved), lust in man for woman (purush ved) and lust for both (napunsak ved) are the expressions distinguishing it. It is an obstacle in ascetic discipline, austerities and celibacy. It is the very foundation of slackness that destroys right conduct or good behaviour. Cowards, weak and persons belonging to depressed classes follow it. People practicing good conduct discard it. It has its roots in all the three worlds-the heaven, the hell and the central world (inhabited by animals and human beings). It is the cause of old age, death, disease, sorrow and worries. It does not come to an end even when one is beaten, maimed or killed. It is the cause of bondage of perception-deluding (darshan mohaniya) karma and conduct deluding Karma. Since beginningless time the living beings are well acquainted with it and it is attached to them. It can be ended only with great difficulty. In other words, in order to discard it, on should have strong determination, high mental attitude, austere life and such like practices. Its end result is extremely troublesome. Such is the nature of the fourth adharm dvaar. vivecana : abrahmacarya itanA vyApaka hai ki devoM, dAnavoM, manuSyoM evaM tiryaMcoM meM isakA ekacchatra sAmrAjya hai| 5 yahA~ taka ki jIvoM meM sabase hIna saMjJA vAle ekendriya jIva bhI isake ghere se bAhara nahIM haiN| hari, hara, brahmA Adi se lekara koI bhI zUravIra puruSa aisA nahIM hai jo kAmavAsanA - abrahmacarya ke adhIna na ho| yadi kisI para isakA vaza nahIM cala pAtA to vaha kevala vItarAga-jina hI haiM, arthAt jisane rAga kA samUla unmUlana kara diyA hai, jo vAsanA se sarvathA rahita ho gayA hai vahI puruSapuMgava abrahmacarya ke phande se baca sakA hai| isI kAraNa prastuta pATha meM use 'duraMtaM' kahA hai kintu 'anaMtaM' nahIM kahA, arthAt yaha nahIM kahA ki usakA anta nahIM ho sktaa| hA~, abrahmacarya para pUrNa vijaya pAne ke lie tapa aura saMyama meM dRr3hatA honI caahie| dhyAna, samAdhi aura vItarAgatA dvArA kAma ko jItA jA sakatA hai| Elaboration-Non-celibacy (Abrahm) is prevalent to such an extent that its domain extends to celestial beings, demon-gods, human beings and animal kingdom. Even the one-sensed living beings, the development of whose faculties are at a very low ebb, are also not beyond its field. Even the gods such as Vishnu, Shiva and Brahma are a prey to lust (non-celibacy). Only Jinas (the controllers of all senses) are beyond its scope. In other words only that person can save himself from its zrI praznavyAkaraNa sUtra (178) 5555555544444444 Shri Prashna Vyakaran Sutra 5555555555555555555555555666666 467 46 46 96 467 465555555558

Page #237
abrahmacarya kA svarUpa abrahmacarya sevana prANiyoM ko phaMsAne vAle daladala ke samAna hai| machuAre ke jAla meM phaMsI machalI madirA pIkara bebhAna vyakti zikArI ke baMdhana meM baMdhA hirana / hAcarya tapazcaryA, saMyama aura brahmacarya ke lie vighnasvarUpa hai| gurudeva ! maiM brahmacarya kA pratyakhyAna lenA cAhatA huuN| nahIM...! strI ke mohapAza meM par3akara pramAdavaza pratyAkhyAna nahIM liyA sAdhurI pratyAkhyAnAletevyaktikIrIkatIstrI 10 mermanana TOTHvaleresna ose my

Page #238
|citra-paricaya 101 Illustration No. 10 abrahmacarya kA svarUpa citra meM abrahmacarya ke svarUpa ko samajhAne ke liye vibhinna upamAyeM dI gaI haiN| (1) ise prANiyoM ko phaMsAne vAle daladala ke samAna batAyA gayA hai| jisa prakAra daladala meM phaMsakara prANI usake kIcar3a meM phisalakara DUbatA hI jAtA hai, usI prakAra abrahmacarya ke daladala meM pha~sakara jIvAtmA __ pApa paGka se malina ho adhogati meM jAtA hai| (2) abrahmacarya kA svarUpa machuAre ke phaiMke huye jAla ke samAna batAyA gayA hai| jisa prakAra phaiMke gaye jAla meM machalI pha~sakara asahAya ho jAtI hai, usI prakAra strI dvArA kAma-bhoga nimaMtraNa rUpI jAla meM pha~sakara puruSa asahAya ho jAtA hai| (3) jaise zikArI hirana ko rassiyoM se bA~dha detA hai, usI prakAra yaha abrahmacarya sevana saMsArI prANiyoM + kI AtmA ko mohapAza yA karma-jAla meM bA~dha detA hai| (4) jisa prakAra madirA sevana ke pramAda se bebhAna vyakti apanA hita-ahita bhUlakara patana ke garta meM gira jAtA hai, usI prakAra abrahmacarya sevana se brahmacarya, tapa, saMyama naSTa karane vAlA pramAda utpanna hotA hai jisake phalasvarUpa sadAcAra aura samyakcAritra kA vinAza ho jAtA hai| strI ke mohapAza meM par3akara vratoM kA pratyAkhyAna letA puruSa ruka jAtA hai aura bhoga-vilAsa meM magna ho jAtA hai| isalie abrahmacarya ko darzanamohanIya aura cAritramohanIya karmabaMdha kA mUla kAraNa kahA gayA hai| --sUtra 80, pR. 177 DEFINING NON-CELIBACY In order to explain non-celibacy the illustration provides a few allegories - (1) It is said to be like a swamp that traps living beings. Like a man caught in a swamp continues to be drawn into it, a soul caught in the swamp of non-celibacy is smeared by the slime of sin and falls to a lower rebirth. (2) Non-celibacy is said to be like a fishing net thrown by fishermen. A fish caught in the net becomes helpless; in the same way a man caught in the net of carnal invitation by a woman becomes helpless. (3) Like a hunter ties a deer with ropes, in the same way indulgence in non-celibacy entraps the souls of worldly beings in the knots of fondness and net of karmas. (4) Intoxicated by drinking wine a man looses all sense of harm and benefit and falls into the void of disgrace. In the same way indulgence in non-celibacy gives rise to the stupor that destroys celibacy, penance and restraint. As a consequence, good behaviour and right conduct are damaged. A person resolving to take vows is distracted when ensnared by love of a woman and gets involved in carnal pleasures. That is why non-celibacy is said to be the root cause of acquiring the bondage of perception deluding and conduct deluding karmas. -Sutra-80, page-177 Wan

Page #239
555555555555)))))) ) ) ) ) ) ) influence, who has destroyed the very root of attachment and who is without any feeling of lust for sensual desires So in this aphorism, it is called durant' and not 'anant'. In other words it is not mentioned that it cannot be ended. In order to completely subdue the feeling of non-celibacy, one should be strong in austerities and self-discipline. Lust can be overpowered through meditation, state of equanimity and practice of complete non-attachment. abrahma ke guNa-niSpanna nAma SYNONYMS OF ABRAHM BASED ON ITS QUALITIES 81. tassa ya NAmANi goNNANi imANi hoti tIsaM, taM jahA-1. abaMbhaM, 2. mehuNaM, 3. caraMtaM, 4. saMsaggi, 5. sevaNAhigAro, 6. saMkappo, 7. bAhaNA payANaM, 8. dappo, 9. moho, 10. maNasaMkhobho, 11. aNiggaho, 12. buggaho, 13. vidhAo, 14. vibhaMgo, 15. vinbhamo, 16. ahammo, 17. asIlayA, 18 gAmadhammatittI, 19. raI, 20. rAgaciMtA, 21. kAmabhogamAro, 22. veraM, 23. rahassaM, 24. gujjhaM, 25. bahumANo, 26. baMbhaceravigyo, 27. vAvattI, 28. virAhaNA, 29. pasaMgo, 30. kAmaguNotti vi ya tassa eyANi evamAINi NAmadhejjANi hoti tiisN| 81. pUrva prarUpita abrahmacarya ke sArthaka tIsa nAma haiN| ve isa prakAra haiM1. abaMbhaM-Atma-bhAva se rahita akuzala anusstthaan| 2. mehuNaM-maithuna arthAt nara-nArI ke saMyoga se hone vAlA kRty| 3. caraMtaM-samUce saMsAra meM vyaapt| 4. saMsaggi-strI aura puruSa (Adi) ke saMsarga yA samparka se utpanna hone vaalaa| 5. sevaNAhigAro-asatya, corI Adi anyAnya pApakarmoM kA prerk| 6. saMkappo-mAnasika saMkalpa se utpanna hone vaalaa| 7. bAhaNA payANaM-saMyama-sthAnoM ko bAdhita, pIr3ita karane vaalaa| 8. dappo-zarIra evaM indriyoM ke darpa-adhika puSTa hone se utpanna hone vaalaa| 9. moho-mohanIya karma ke udaya se utpanna hone vaalaa| hitAhita ke viveka ko naSTa karane vaalaa| 10. maNasaMkhobho-mana meM kSobha-udvega-vikAra utpanna karane vAlA yA mana ko caMcala banA dene vaalaa| 11. aNiggaho-viSayoM meM pravRtta hote hue mana va indriyoM kA nigraha na karane se utpanna hone vaalaa| 12. buggaho-lar3AI-jhagar3A-kleza utpanna karane vAlA athavA viparIta deha ke prati AkarSaNa utpanna karane vaalaa| 13. vidhAo-AtmA ke sadguNoM kA ghAta karane vaalaa| 14. vibhaMgo-saMyama cAritra Adi sadguNoM ko bhaMga-vidhvaMsa karane vaalaa| 15. vinbhamo-bhrama arthAt ahitakArI viSayoM meM hita kI bhrAnti utpanna karane vaalaa| 16. ahammo-adharma-pApa kA mUla kaarnn| zru.1, caturtha adhyayana : abrahma Azrava ( 179 ) Sh.1, Fourth Chapter : Non-Celibacy Aasrava 555555555555555555555

Page #240
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 555555555 17. asIlayA-zIla-sadAcAra kA ghaatk| 18. gAmadhammatittI-indriyoM ke zabdAdi viSaya kI gaveSaNA kA kaarnn| 19. raI-ratikrIr3A-sambhoga krnaa| 20. rAgaciMtA-nara-nArI ke zRMgAra, hAva-bhAva, vilAsa Adi ke cintana se utpanna hone vaalaa| 21. kAmabhogamAro-kAmabhogoM meM atyanta Asakti hone se mRtyu kA kaarnn| 21. vera-vaira-virodha kA hetu| 23. rahassaM-ekAnta meM kiyA jAne vAlA kRty| 24. gujjhaM-luka-chipakara kiyA jAne vAlA yA chipAne yogya krm| 25. bahumANo-saMsArI jIvoM dvArA bahuta maany| 26. baMbhaceravigyo-brahmacaryapAlana meM vighnkaarii| 27. vAvattI-AtmA ke svAbhAvika nija guNoM kA vinaashk| 28. virAhaNA-samyakcAritra kI virAdhanA karane vaalaa| 29. pasaMgo-Asakti kA kaarnn| 30. kAmaguNotti-kAmavAsanA kA kaary| isa prakAra abrahmacarya ke ye tIsa tathA isa prakAra ke anya nAma bhI hote haiN| 81. There are thirty synonyms of abrahm. They are as follows1. Abrahm-Improper act devoid of time nature of self. 2. Maithun-Act of co-habiting between two sexes. 3. Charant-Spread all over in the universe. 4. Sansargi-Produced through contact of men and women with each other. 5. Sevana-dhikar-Instigator of sinful activities like falsehood, stealing and the like. ____6. Sankalpi-It arises from mental attitude. 7. Badhana Padanaam-It causes disturbance to places where selfrestraint is practical. ____8. Darp-It arises when the body and sense organs become more energetic. 9. Moh-It is the result of deluding Karma. It destroys sense of discrimination. 10. Manah Sankshobh-It causes instability or pollution in the mind. zrI praznavyAkaraNa sUtra (180) Shri Prashna Vyakaran Sutra Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

Page #241
2440 450 451 455 456 457 455 456 457 455454545454545454545454545454545454545454545454545 8 E t t t t t t t t t t JIJINI JIJINI 1. Anigraha-It arises when one is not able to control his mind and senses from involving in their sensual activities. 12. Vigraha-It causes quarrel, disturbance and fight. It attracts one to opposite body formation. 13. Vighaat-It destroys good traits of the soul. + 14. Vibhanga-It destroys good qualities like self-restraint and good Fi conduct. 15. Vibhram-Illusions; leads to consider harmful as benign. 16. Adharma-It is the basic cause of sin. 17. Asheelata-It destroys good conduct of restraint. 18. Gramdharma Tapti-It is the cause of search by sense organs of their subjects. 19. Rati-Indulgence in sexy activities, mating. 20. Raag Chinta-It arises when men and women think of their physical beauty, sensual enjoyment and suchlike activities. 21. Kaam bhog maar-Due to extremely deep attachment in sex it becomes the cause of death. 22. Vair-It is the cause of opposition. 23. Rahasyam-It is an act done in privacy. 24. Guhya-It is an act done secretly. 25. Bahumaan-Worldly beings give it great importance. 26. Brahmcharya Vighna-It disturbs life of celibacy. 27. Vyapti-It destroys natural qualities of self. 28. Viradhana-It adversely affects right conduct. 29. Prasang-It is the cause of attachment. 30. Kaamagun-It is the expression of lust. Non-celibacy has above-said thirty synonymous. There are other synonyms also of such type. vivecana : abrahmacaryasevana kA mala mana meM utpanna hone vAlA eka vizeSa prakAra kA vikAra hai| ataH ise 'manoja' bhI kahate haiN| utpanna hote hI mana ko matha DAlatA hai, isa kAraNa isakA eka nAma 'manmatha' hai| mana meM udbhUta hone vAlA yaha vikAra zuddha AtmasvarUpa kI upalabdhi meM bAdhaka to hai hI sAtha hI usake lie kI jAne 455 456 457 455 456 457 455 456 455 456 457 455 456 457 458 455 456 457 455 456 455 456 457 45 55 55 55 454 55 456 457 455 456 457 455 456 455 457 456456555 zru.1, caturtha adhyayana : abrahma Azraya ( 181 ) Sh.1, Fourth Chapter: Non-Celibacy Aasrava 455 456 455 Bu Bu Bu Bu Ya Ya Ya Ya Ya 5%%%% %%%%%%%%% %%%%%% %% %%%

Page #242
OM vAlI sAdhanA-ArAdhanA kA bhI vighAtaka hai| yaha cAritra ko panapane nahIM detaa| saMyama meM vighna upasthita karatA hai| + prathama to samyakcAritra ko utpanna hI nahIM hone detA aura utpanna huA cAritra bhI isake kAraNa naSTa ho jAtA hai| isakI utpatti ke kAraNoM kI samIkSA karate hue zAstrakAra ne batAyA hai ki isakA janma darpa se hotA hai| isakA Azaya yaha hai ki jaba rasAdi ke sevana se indriyA~ balavAna bana jAtI haiM aura zarIra puSTa hotA hai to kAmavAsanA ko utpanna hone kA avasara milatA hai| yahI kAraNa hai ki pUrNa brahmacarya kI ArAdhanA karane vAle hai sAdhaka vividha prakAra kI tapazcaryA karake apanI indriyoM ko niyaMtrita rakhate haiN| isake lie jihvendriya para saMyama rakhanA aura pauSTika AhAra kA varjana karanA anivArya hai| tIsa nAmoM meM eka nAma 'saMsargI' bhI AyA hai| isase dhvanita hai ki abrahmacarya ke pApa se bacane ke lie sAdhaka ko virodhI veda vAle ke saMsarga se dUra rahanA caahie| nara ke sAtha nArI kA aura nArI ke sAtha nara kA amaryAdita saMsarga kAmavAsanA ko utpanna karatA hai| ___abrahmacarya ko moha, vigraha, vighAta, vibhrama, vyApatti, bAdhanApada Adi jo nAma diye gaye haiM unase jJAta hotA hai ki yaha vikAra mana meM viparIta bhAvanAe~ utpanna karatA hai| kAma ke vazIbhUta huA prANI mUr3ha bana jAtA Wan hai| vaha hita-ahita ko, karttavya-akarttavya ko yA zreyas-azreyas ko yathArtha rUpa meM samajha nahIM paataa| hita ko ahita aura ahita ko hita mAna baiThatA hai| usakA viveka naSTa ho jAtA hai| usake vicAra viparIta dizA pakar3a lete haiN| usake zIla-sadAcAra-saMyama kA vinAza ho jAtA hai| vigrahika' aura 'vaira' nAmoM se spaSTa hai ki abrahmacarya lar3AI-jhagar3A, yuddha, kalaha Adi kA kAraNa hai| prAcInakAla meM kAmavAsanA ke kAraNa anekAneka yaddha hae haiM, jinameM hajAroM-lAkhoM manuSyoM kA rakta bahA hai| zAstrakAra svayaM Age aise aneka udAharaNa prastuta kara rahe haiN| Adhunika kAla meM bhI abrahmasevana kI badaulata aneka prakAra ke lar3AI-jhagar3e hote hI rahate haiN| hatyAe~ bhI hotI rahatI haiN| isa prakAra ullikhita tIsa nAma jahA~ abrahmacarya ke vividha rUpoM ko prakaTa karate haiM, vahIM usase hone vAle bhISaNa anarthoM ko bhI sUcita karate haiN| Elaboration--The foundation of having sex is a special type of perverse thought arising in the mind. So it is also called 'manoj' (arising in the si mind). Immediately when it arises in the mind, it deeply disturbs it so it is called 'Manmath'. Such a polluted thought arising in the mind is a hindrance in achieving pure nature of soul. It also destroys or adversely affects the practices for self-purification. It does not allow good conduct to flourish. It causes disturbance in self-restraint. Primarily it does not fi allow right conduct to appear. In case right conduct has appeared, it destroys due to non-celibacy. While examining the causes that lead to non-celibacy, the author 45 has said that it arises from darp (development of sense-organs). When one takes rich diet, the sense-organs becomes more powerful. The physical body also develops. Then there is a suitable occasion to express lust. So the practitioner of total celibacy, controls his senses by various 45 855555555555555555555555555555555555555555555555558 zrI praznavyAkaraNa sUtra (182) Shri Prashna Vyakaran Sutra

Page #243
15155 455 456 457 455 456 457 455 456 457 454 455 456 457 454 455 454 455 456 4 57 44 45 44 45 41 types of austerities. It is essential to have a control over sense of taste and to avoid energetic diet. One of the thirty synonyms is Sansargi. It indicates that in order to avoid the sin of non-celibacy, one should avoid contact with opposite sex. The uncontrolled contact of man with woman or of woman with man produces feeling of lust. Moh, Vigraha, Vighaat, Vibhram, Vyapti, Badhanapad are also in the list of synonyms of abrahm (non-celibacy). These synonymns indicate that abrahm produces ill thoughts in the mind. Man becomes nondiscriminative under the influence of lust. He is not able to understand that what is for his welfare and what is not, what is his duty and what is not his duty and what is good for him and what is not so. He considers a matter concerning his welfare as the one not for his welfare. He loses his sense of discrimination. His thought activity follows the opposite direction. He adversely affects his character, self-restraint and vows he had accepted. The synonymns Vigrahik and Vair clearly indicate that non-celibacy (abrahm) is the cause of quarrel, wars and mutual indifference. Many wars took place in ancient times as a result of lust in which thousands and even millions of people lost their lives. The author has given in paragraphs ahead many such examples. Even now-a-days many disputes and battles are caused by prevalence of lust (non-celibacy). Even murders occur because of it. Thus the above mentioned thirty synonymns of abhrahm-charya indicate its different forms. They also present a picture of grave consequences due to it. abrahmasevI devAdi CELESTIAL BEINGS ENGAGED IN LUST 2. A a goy forecifa am ASTEURT HEATE 47 32--768-form-utalSta-u -ff-920-foret annvnnnniy-pnnvnnnniy-isivaaiy-bhuuyvaaiy-kNdiy-mhaakNdiy-khNdd-pyNgdevaa| forary24-utra-perera-Popuur-F RA-HERT-rjera tiriya-joisa-vimANavAsi-maNuyagaNA, jlyr-thlyr-khhyraa| mohapaDibaddhacittA avitaNhA kAmabhogatisiyA, taNhAe balayaIe mahaIe samabhibhUyA gaDhiyA ya aimucchiyA ya abaMbhe ussaNNA tAmaseNa bhAveNa aNummukkA daMsaNacarittamohassa paMjaraM piva kareMti aNNoNNaM sevmaannaa| zru.1, caturtha adhyayana : abrahma Azraya ( 183 ) Sh.1, Fourth Chapter : Non-Celibacy Aasrava 64444444546474454 455 456 457 458 459 44 45 46 47 46 45 46 44 45 46 4545454545

Page #244
555555555555555555555555555555555559 82. jinakI buddhi moha se mohita ho rahI hai, aise devagaNa usa abrahma nAmaka pApAsrava kA apanI apsarAoM (devAMganAoM) ke sAtha (maithuna kara) sevana karate haiN| ve deva isa prakAra haiM- (1) asurakumAra, (2) nAgakumAra, (3) garur3akumAra (suparNakumAra), (4) vidyutkumAra, (5) agnikumAra, (6) dvIpakumAra, (7) udadhikumAra, (8) dizAkumAra, (9) pavanakumAra, tathA (10) stanitakumAra, ye dasa prakAra ke bhavanavAsI dev| (1) aNapannika, (2) paNapannika, (3) RSivAdika, (4) bhUtavAdika, (5) krandita, (6) mahAkrandita, (7) kUSmANDa, aura (8) pataMga deva (ye ATha vyantara devoM ke prakAra haiN)| (1) pizAca, (2) bhUta, (3) yakSa, (4) rAkSasa, (5) kinnara, (6) kimpuruSa, (7) mahoraga, aura (8) gandharva (ye bhI ATha prakAra ke nimna jAti ke vANavyantara deva haiN)| madhya loka meM vimAnoM meM nivAsa karane vAle jyotiSka deva tathA manuSyagaNa, tathA jalacara, sthalacara evaM khecara (ye tiryaMca paMcendriya jAtIya jIva) abrahma kA sevana karate haiN| jinakA mana moha se grasta ho gayA hai, jinako prApta hue kAmabhoga sambandhI tRSNA kA anta nahIM huA hai aura jo aprApta kAmabhogoM ke lie tRSNAtura haiM, jo tIvra evaM balavatI bhoga tRSNA se burI taraha pIr3ita haiM-jinake mAnasa ko prabala kAma-lAlasA ne parAjita kara diyA hai, jo viSayoM meM atyanta Asakta evaM atIva mUrchita haiM-kAmavAsanA kI tIvratA ke kAraNa jinheM usase hone vAle duSpariNAmoM kA bhAna nahIM hai, jo abrahmacaryarUpI kIcar3a meM phaMse hue haiM aura jo tAmasabhAva-ajJAnamaya jar3atA se mukta nahIM hue haiM, aise (deva, manuSya aura paMcendriya tiryaMca) anyonya-paraspara nara-nArI ke rUpa meM abrahma (maithuna) kA sevana karate hue apanI AtmA ko darzanamohanIya aura cAritramohanIya karma ke piMjare meM DAlate haiM, arthAt ve apane Apako mohanIya karma ke bandhana se grasta karate haiN| 82. Such celestial beings whose intellect is adversely affected with delusion, engage in the sin of non-celibacy by cohabitation with goddesses. There are ten types of celestial beings called Bhavanavasi (celestial beings living in abodes). They are (1) Asur Kumar, (2) Nag Kumar, (3) Garud Kumar (Suparn Kumar), (4) Vidyut Kumar, (5) Agni Kumar, (6) Dveep Kumar, (7) Udadhi Kumar, (8) Disha Kumar, (9) Pavan Kumar and (10) Stanit Kumar, There are eight types of Vyantar gods. They are (1) Anpannik, (2) Panapannik, (3) Rishivadik, (4) Bhootavadik, (5) Krandit, (6) Mahakrandit, (7) Kooshmand and (8) Patang. There are eight types of Vanavyantar devas (of lower status). They are (1) Pishach, (2) Bhoot, (3) Yaksh, (4) Rakshas, (5) Kinnar, (6) Kimpurish, (7) Mahorag and (8) Gandharv. zrI praznavyAkaraNa sUtra (184) Shri Prashna Vyakaran Sutra Bu Bu Bu Bu Bu 555555555555555555555555555555

Page #245
vaimAnika deva devatAoM kA abrahAcArya sevana bhavanavAsI deva manuSyoM kA abrahmacarya sevana jyotiSka deva Education International vyaMtara deva darzana mohanIya evaM cAritra mohanIya karmarUpI piMjare "meM banda AtmA devatAoM dvArA abrahmacarya sevana kA phala - ekendriya meM utpatti pAnI pRthvI isa bhava meM abrahmaca vanaspati kA kuphala agale bhavoM meM abrahmacarya sevana kA kuphala 11

Page #246
@5555555595555555955555559555555555595959555595555959555@ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha citra - paricaya 11 devatAoM aura manuSyoM dvArA abrahmacarya sevana Illustration No. 11 citra ke Upara ke bhAga meM abrahmacarya sevana karane vAle cAra nikAya ke devatA batAye gaye haiM- vaimAnika deva- ye apanI devAMganAoM ke sAtha abrahma sevana karate haiM (kevala prathama evaM dvitIya devaloka taka hI maithuna sevana hai|)| phira jyotiSka, bhavanavAsI aura vyaMtara devoM ko kAmavAsanA ke caMgula meM pha~sA batAyA hai| isa abrahma sevana ke phalasvarUpa ye deva agale bhavoM meM pRthvI, pAnI aura vanaspati rUpa aikendriya jIva banakara utpanna hote haiN| abrahma sevana karate hue ye deva apanI AtmA ko darzana mohanIya evaM cAritra mohanIya karma rUpI piMjare meM baMda kara lete haiN| manuSyoM dvArA abrahma sevana-kAma-vAsanA ke prabala vega se prabhAvita hokara strI-puruSa abrahmacarya kA sevana karate haiN| abrahma sevana ke phalasvarUpa isa bhava meM parastrIgAmI puruSa ko aneka dukha bhogane par3ate haiM / parastrI gamana karatA huA jaba vaha pakar3A jAtA hai to baMdhanoM se bA~dhakara kArAgAra meM baMda kara diyA jAtA hai| agale bhavoM meM bhI abrahmacarya sevana ke phalasvarUpa vaha tiryaMca gati pAtA hai aura baMdhanoM meM bA~dhakara pITA jAtA hai| paraspara abrahma sevana karate hue ve nara-nArI apanI AtmA ko darzanamohanIya va cAritra mohanIya karma rUpI piMjare meM kaida kara lete haiN| - sUtra 82, pR. 184 GODS AND HUMANS INDULGING IN NON-CELIBACY The illustration at the top shows gods of four divine classes indulging in non-celibacy. Gods of celestial vehicles (Vaimanik Devs) indulge in carnal enjoyments with their divine damsels (sexual activity is limited only to the first and second heavens). Also shown are the Jyotishk, Bhavanvasi and Vyantar gods caught in the trap of lust. As a consequence of these carnal activities these gods take rebirth as one-sensed beings of earth, water and plant-bodied classes. Due to these carnal indulgences these gods push their souls into the cage of perception and conduct deluding karmas. Humans indulging in non-celibacy - Driven by intense lust men and women indulge in carnal pleasures. As a consequence of non-celibacy, individuals enjoying sex out of wedlock have to suffer many miseries. When caught they are tied and imprisoned. Even in next birth they are born as animals, tied and beaten. Due to these carnal indulgences these men and women push their souls into the cage of perception and conduct deluding karmas. -Sutra-82, page-184 @55555555555 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha

Page #247
8595555555555555554555555555555558 )) %%% ) )) )) )) %%%%%%%%%%%%% ) )) ) )) %%%% ) In the Madhya Lok (Middle world) there are five types of Jyotishk gods and human beings, acquatic animals, animals living on land and birds flying in skies (five-sensed animal). All these gods, men and animals engage themselves in non-celebate activities. There are living beings whose mind is engaged in delusion. They are not yet fully satisfied with the means of sensual activities they possess. They are keen to satisfy their sensual desires, which yet remain to be satisfied. They are in deep distress due to their deep desire to satisfy eir lust. Their mind is strongly affected by their unsatisfied lust. They are extremely attached to sensory objects. Since they have strong lust, they do not look into its bad results. They are caught in the slime of noncelibacy. They have not yet overpowered their slackness and ignorance. Such living beings (celestial beings, human beings and five-sensed animal beings), male and female, engaging themselves in mutual sexual activities bind themselves in shackles of perception-deluding Karma and conduct-deluding Karma. In other words they collect deluding Karma. vivecana : ukta pATha meM abrahma-kAmasevana karane vAle sAMsArika prANiyoM kA kathana hai| vaimAnika, jyotiSka, bhavanavAsI aura vyantara, ye cAroM nikAyoM ke devagaNa, manuSya varga tathA jalacara, sthalacara aura khecara-ye ma tiryaMca-paMcendriya kAmavAsanA ke caMgula meM phaMse hue haiN| ___tiryaMca paMcendriya jIva hI maithuna sevana kara sakate haiM, bAkI ekendriya se lekara caturindriya taka ke jIva bAhya OM maithuna sevana nahIM kara sakate, unake kevala napuMsakaveda ke udaya se kAmavAsanA avazya hotI hai| prastuta pATha meM abrahmacaryaseviyoM meM sarvaprathama devoM kA ullekha kiyA gayA hai| isakA kAraNa yaha pratIta hotA hai ki devoM meM kAmavAsanA anya gati ke jIvoM kI apekSA adhika hotI hai| manuSya meM maithuna saMjJA jyAdA hotI hai Wan para devoM kI saMkhyA bahuta jyAdA hone se devoM meM kAmavAsanA adhika samajhanI cAhie aura bhoga kA anubhAga 4 jyAdA hotA hai| adhika viSaya sevana kA kAraNa unakA atyanta sukhamaya jIvana hai| vaikriyazakti bhI usameM sahAyaka hotI hai| ve aneka prakAra se viSayasevana karate haiN| bhagavatI sUtra meM batAyA hai, ki nIce ke devaloka ke devatA to eka dUsare kI deviyoM kA apaharaNa bhI kara lete haiN| deviyoM ke kAraNa unameM vigraha bhI hote haiN| cAra jAti ke devoM meM vaimAnika devoM ke do prakAra haiM-kalpopapanna aura klpaatiit| bAraha devalokoM taka ke deva kalpopapanna aura graiveyakavimAnoM tathA anattaravimAnoM ke deva kalpAtIta hote haiN| abrahma kA sevana kalpopapanna vaimAnika devoM taka sImita hai, kalpAtIta vaimAnika devoM meM kAmavAsanA upazAnta rahatI hai| yadyapi kalpAtIta devoM 9 meM bhI moha kI vidyamAnatA hai tathApi usakI mandatA va upazAntatA ke kAraNa ve maithuna pravRtti se virata hote haiN| vaimAnika deva Urdhvaloka meM sthita kalpa vimAnoM meM nivAsa karate haiN| jyotiSka devoM kA nivAsa isa pRthvI ke samatala bhAga se 790 yojana se 900 yojana taka 110 yojana ke antarAla meM hai| ye sUrya, candra Adi ke bheda se pA~ca prakAra ke haiN| bhavanavAsI devoM ke asurakumAra Adi dasa prakAra haiN| adholoka meM ratnaprabhA pRthvI kA piNDa ) ) ) )) ) ) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $%%%%%%%%%% 555 5 Wan 55555 zru.1, caturtha adhyayana : abrahma Azrava (185) Sh.1, Fourth Chapter : Non-Celibacy Aasrava Ling %% %%%%% %%% %%%%% %%%%% %% %%% %%%% %%

Page #248
455 456 455 456 457 4545454545454545454545454545 4 455 41 41 2441414141414141414141414141414141414141414141414141414141414141414141419 Wan eka lAkha assI hajAra yojana kA hai| isameM se eka hajAra yojana UparI aura eka hajAra yojana nIce ke bhAga 4 ko choDakara eka lAkha aThahattara yojana meM 13 pratara aura 12 aMtara hai| usake Upara ke do aMtara khAlI nIce ke 10 aMtara meM 10 bhavanavAsI devoM kA nivAsa hai| vyantara deva vividha pradezoM (aMtaro) meM rahate haiM, isa kAraNa inakA nAma vANavyantara hai| ratnaprabhA pRthvI ke prathama bhAga eka hajAra yojana meM se eka-eka sau yojana Upara aura nIce chor3akara bIca ke 800 yojana meM, tiryagbhAga meM vyantaroM ke asaMkhyAta nagara haiN| ___vyantara devoM meM eka jAti bANavyantara devoM kI hai| ve prAyaH vanoM meM, parvatoM kI guphAoM meM, vRkSoM ke koTaroM OM va vividha jalAzayoM, udyAnoM meM rahate haiN| Elaboration-In the above-mentioned aphorism, there is the description of worldly living beings engaged in sexual activities. Four types of gods namely Vaimanik gods, Bhavanvasi gods, Vyantar gods and Jyotishk gods, human beings and five-sensed living beings on land, in water and in air (the sky) are involved in lust for sexual activities. Five-sensed animal beings can engage in sex. The living beings who are one-sensed upto four sensed cannot engage outwardly in sexual activities but they certainly have desire for it as they are in a slut of neutral feelings. In the present lesson, the very first description is of gods who engage in sexual activities. It is because the celestial beings appear to have deeper desire for sex than that of living beings in other states of nce. The cause of greater involvement in sex is that their life is extremely full of worldly pleasures. There fluid power is also helpful to them in this respect. They enjoy sex in many ways. It is mentioned in Bhagavati Sutra that the celestial beings of lower heaven abduct the goddesses of other celestial beings. Ti quarrels also arise among them due to goddesses. Out of gods of four types, Vaimanik gods are of two types-namely Kalpopann (ten different categories according to their status) and Kalpateet (There is no difference of status among them. They are equal in each heaven to which they belong). The gods residing in the first 4 twelve heavens are Kalpopann while the gods in nine Graiveyiks and 4 five Anuttar Vimans are kalpateet. Engagement in lustful activities is limited to gods in Kalpopann heavens. The lust of Kalpateet gods is $5 totally subdued. Although the delusion exists in kalpateet gods also, yet they do no engage in sex because their lust for it is subdued or at a very low level. 456 457 455 456 457 458 459 465 466 46456 455 456 455 456 457 455 456 45454545455 55 55 55 55 55 55 55 457 455 456 457 454 455 456 457 458 454 456 457 455 456 457 455 456 $45 45 455 456 457 455 456 457 455 456 455 456 457 458 $45 455 zrI praznavyAkaraNa sUtra ( 186 ) Shri Prashna Vyakaran Sutra E 4 91 455 456 457 456 457 458 459 41 41 41 41 41 451 451 455 456 457 455 456 457 451 455 456 457 455 456 457 455 456 45

Page #249
y Y Y Vaimanik celestial beings reside in upper region of the world in Kalp y Vimans (abodes ). Jyotish gods are in the region 790 yojans to 900 yojans 4 above from the surface of this earth. They are of five classes namely sun, moon and others. Asur Kumar is one of the types of bhavanvasi gods and they are of ten types. In the lower region of the world (Adholok) y f Ratnaprabha hell is 1,80,000 yojan thick. Bhavanvasi gods reside in y F 1,78,000 yojans, excluding 1000 yojans from the top and 11,000 yojans H from the bottom. Vyantar gods reside in different gaps (antars). So they y are called Vaan-Vyantar gods. Out of the topmost 1,000 yojans of 4 f Ratnaprabha hell, leaving aside 100 yojan from the top and 100 yojan y from the bottom, in the remaining 800 yojan there are innumerable towns of Vyantar gods. One class of Vyantar gods is Vaan Vyantar gods. y They usually live in forests, mountain caves, empty spaces in trees, 4 gardens and various collections of water. Y 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra Wan devoM ke varNana ke pazcAt aba manuSyoM ke bhoga-sukhoM ke sandarbha meM sarvaprathama cakravartI ke bhoga-sukhoM kA kathana kiyA jAtA hai| Y After describing the celestial beings, human beings are described and first of all the pleasures of Chakravartis are narrated. Y Y cakravartI ke viziSTa bhoga UNIQUE WEALTH OF CHAKRAVARTIS 5 y 83. bhujjo ya asura - sura- tiriya - maNuya bhogaraiviharasaMpauttA ya cakkavaTTI sura-naravai - sakkayA 5 suravaruvva devaloe / Y Y 83. punaH jo asuroM, suroM, tiryaMcoM aura manuSyoM sambandhI zabdAdi viSayabhogoM meM, vividha prakAra 5 kI kAmakrIr3AoM meM pravRtta rahate haiM ve cakravartI surendroM aura narendroM dvArA devaloka meM devendra ke samAna sammAnita hote haiM / y Y y Y 4 83. They indulge in sensual enjoyments of various types as are y enjoyed by demon-gods, gods, animal beings and human beings as well as a variety of lustful activities. Their status in the human world is y equivalent to that of god Indra respected by celestial beings and kings. cakravartI ke rAjya vistAra EXTENT OF KINGDOM OF CHAKRAVARTI y 4 84. bharaha - Naga - nagara-nigama - jaNavaya - puravara - doNamuha - kheDa - kabbaDa - maDaMba - saMvAha-paTTaNasahassamaMDiyaM thimiyameyaNiyaM egacchattaM sasAgaraM bhuMjiUNa vasuhaM / y Y Y y 84. bharata kSetra meM hajAroM parvatoM, nagaroM, nigamoM, janapadoM - rAjadhAnI Adi viziSTa nagaroM, droNamukhoM, dhUla ke prAkAra vAlI bastiyoM, kasboM, chAvaniyoM, pattanoM-vyApAra pradhAna nagariyoM se zru. 1, caturtha adhyayana : abrahma Azrava (187) Sh.1, Fourth Chapter: Non-Celibacy Aasrava phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Y 5 y

Page #250
Kou 55555555555555555555555555555555555558 OM suzobhita, surakSita hone ke kAraNa bhayarahita sthira logoM ke nivAsa vAlI, ekacchatra samudra paryanta pRthvI // OM kA upabhoga karake ve cakravartI bane haiN| 84. Their Kingdoms extends upto the sea in Bharat continent. It includes thousands of mountains, cities, corporations, districts, important cities, harbours, suchlike colonies, villages, cantonments, ports and trade centres. Since the people are well protected they permanently live there without any fear. The Chakravarti enjoys the prosperity of such a large area. cakravartI narendra ke vizeSaNa SPECIAL CHARACTERISTICS OF CHAKRAVARTI 85. [ka ] NarasIhA NaravaI pariMdA NaravasahA maruyavasahakappA anbhahiyaM rAyateyalacchIe dippamANA # somA raaystilgaa| 85. (ka) ve manuSyoM meM siMha ke samAna zUravIra hote haiM, jo narapati haiM, narendra haiM-manuSyoM meM sarvAdhika aizvaryazAlI haiM, jo nara-vRSabha haiM-vRSabha ke samAna sAmarthyavAn haiM, atyadhika rAja-teja rUpI OM lakSmI-vaibhava se dedIpyamAna haiM, jo saumya-zAnta evaM nIroga haiM, rAjavaMzoM meM tilaka ke samAna zreSTha haiN| 85. (a) A Chakravarti is as bold as lion. He is the master of human beings. He is most prosperous among the people. He is capable like a bullock so he is also called Nar-Vrishabh. He is famous because of the 4 grandeur of his kingdom. He is quiet, peaceful and sobre. He is free from all diseases. He is the crown mark among the royal families. cakravartI ke zubha lakSaNa GOOD SIGNS OF CHAKRAVARTI (kha) ravi-sasi-saMkha-varacakka-sotthiya-paDAga-java-maccha-kumma-rahavara-bhaga-bhavaNa-vimANaturaya-toraNa-gopura-maNirayaNa-NaMdiyAvatta-musala-NaMgala-suraiyavarakapparukkha-migavai-bhaddAsaNaWan surUcithUbha-varamauDa-sariya-kuMDala-kuMjara-varavasaha-dIva-maMdara-garulajjhaya-iMdake u-dappaNa+ aTThAvaya-cAva-bANa-Nakkhatta-meha-mehala-vINA-juga-chatta-dAma-dAmiNi-kamaMDalu-kamala-ghaMTA varapoya-sUi-sAgara-kumudAgara-magara-hAra-gAgara-Neura-Naga-Nagara-vaira-kiNNara-mayUraOM vararAyahaMsa-sArasa-cakora-cakkavAga-mihuNa-cAmara-kheDaga-paccIsaga-vipaMci-varatAliyaMTa+ siriyAbhise ya-me iNi-khaggaM-ku s-viml-kls-bhiNgaar-vddhmaanng-pstthuttmvibhttvrpurislkkhnndhraa| (kha) (cakravartI ina zubha lakSaNoM se zobhita hote haiM-) sUrya, candra, zaMkha, cakra, svastika, patAkA, gau, 9 matsya, kachuvA, uttama ratha, yoni, bhavana, vimAna, azva, toraNa, nagaradvAra, candrakAnta Adi maNi, ratna, OM naMdyAvartta-nau koNoM vAlA svastika, mUsala, hala, sundara kalpavRkSa, siMha, bhadrAsana, suruci nAmaka AbhUSaNa, stUpa, sundara mukuTa, muktAvalI hAra, kuNDala, hAthI, uttama baila, dvIpa, meru parvata yA ghara, garur3a, OM dhvajA, indraketu-indramahotsava meM gAr3A jAne vAlA stambha, darpaNa, aSTApada-vaha phalaka yA paTa jisa para kkkkhhh5Sui %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% zrI praznavyAkaraNa sUtra (188) Shri Prashna Vyakaran Sutra Zai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #251
F 5 caupar3a Adi khelI jAtI hai yA kailAza parvata, dhanuSa, bANa, nakSatra, megha, mekhalA - karadhanI, vINA, gAr3I kA jUA, chatra, phUloM kI mAlA, pairoM taka laTakatI mAlA, kamaNDalu, kamala, ghaNTA, uttama pota- jahAja, suI, sAgara, kumuda puSpoM kA surabhita vana, magara, hAra, jalaghaTa yA eka prakAra kA AbhUSaNa, nUpura, parvata, nagara, vajra, kinnara - devavizeSa yA vAdyavizeSa, mayUra, uttama rAjahaMsa, sArasa, cakora, cakravAka- 5 yugala, ca~vara, DhAla, pavvIsaka-eka prakAra kA bAjA, vipaMcI-sAta tAroM vAlI vINA, zreSTha paMkhA, lakSmI kA abhiSeka, pRthvI, talavAra, aMkuza, nirmala kalaza, bhRMgAra-jhArI aura vardhamAnaka - sikorA athavA pyAlA ityAdi / phra zru. 1, caturtha adhyayana : abrahma Azrava Dao 85. (b) There are special marks on the physical body of Chakravarti indicating good omen. They are sun, moon, conch shell, wheel, swastika, bunting, barley, fish, tortoise, best chariot, yoni, building, aeroplane, horse, gate, gateway of the city, Chandrakant stone, jewel, nine cornered Swastika, thick rod (moosal), plough, beautiful tree that satisfies all th desires, lion, special seat, Suruchi ornament, pillar, beautiful crown, Wan garland of pearls, earrings, elephant, unique bullock, island, Meru Wan mountain, house, guard, flag, pole erected to celebrate Indra festival, mirror, board for playing dice (astapad) or Kailash mountain, bow, arrow, constellation, rain-bearing cloud, waist-bend, Vina, yoke, umbrella, 5 garland of flowers, garland hanging upto feet, bucket, lotus, hell, best ship, needle, sea, garden of fragrant flowers, crocodile, rosary, Jalaghat or a type of ornament, noopur (an ornament of the feet), hill, town, Vajra, special_musical instrument, Peacock, Swan, Crane, Chakor, pair of Chakravak birds, whisk, shield, pavvisak (a type of musical instrument), Vipanchi (a Vina) having seven wires), unique fan, anointing of Lakshmi-goddess of wealth, piece of land, sword, short lance, spotless phra pot, small pitcher (bhringaar), cup (Vardhamanak) and others. phra Wan teNa divAkarovva dittA sArayaNavatthaNiyamahuragaMbhIraNiddhaghosA cakkarayaNappahANA NavaNihivaiNo samiddhakosA cAuraMtA cAurAhiM seNAhiM samaNujAijjamANamaggA turayavaI 25559555555 5 555 5 55 555 5 55 592 kappiyacheyAyariya-sukayaraitamAla- kaDagaMgaya Wan phra cakravartI kI Rddhi PROSPERITY OF CHAKRAVARTI Wan (ga) battIsaM vararAyasahassANujAyamaggA causadvisahastapavarajuvatINaNayaNakaMtA rattAbhA paMumapamha koraMTa- 5 gadAmacaMpakasutaviyayavarakaNakaNihasavaNNA suvaNNA sujAyasavvaMgasuMdaraMgA mahagghavarapaTTaNuggayavicitta- Wan rAgaNipeNiNimmiya - dugullavaracINapaTTakosejja - soNisuttagavibhUsiyaMgA / Wan uppaNNasamatta - rayaNa Wan varasurabhi - gaMdhavaracuNNavAsavara - kusumabhariyasirayA tuDiyapavara - bhUsaNapiNaddhadehA, ekAvalikaMThasura-iyavacchA pAlaMba - palaMbamANasukaya- paDautta - rijjamuddiyA- 5 piMgalaMguliyA ujjala - vattharaiyacellagavirAyamANA / Wan Wan Wan phra phra Wan Wan Wan (189) Sh.1, Fourth Chapter: Non-Celibacy Aasrava phra | 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 55 5552 phra

Page #252
27 5 5 5 5 5 555 5555 57 665 5 5555 5 55 55 55 5 5 55 5 5 5 5 5 5 5 5 5 5 5 52 **************ttttttu phra Chu 5 gayavaI rahavaI NaravaI vipulakulavIsuyajasA sArayasasisakalasomavayaNA sUrA tilokkaNiggayapabhAvaladdhasaddA 5 samattabharahAhivA gariMdA sasela-vaNa-kANaNaM ca himavaMtasAgaraMtaM dhIrA bhuttUNa bharahavAsaM jiyasattU pavararAyasIhA puvvakaDatavappabhAvA NiviTThasaMciyasuhA, aNegavAsasayamAyuvaMto bhajjAhi ya jaNavayappahANAhiM lAliyaMtA atula - sadda-pharisa - rasa- rUva - gaMdhe ya aNubhavettA te vi uvaNamaMti maraNadhammaM avitattA kAmANaM / (ga) battIsa hajAra zreSTha mukuTabaddha rAjA unakI (cakravartI kI ) AjJA meM calate haiN| ve cauMsaTha hajAra zreSTha yuvatiyoM (rAniyoM) ke netroM ke priya hote haiN| unake zarIra kI kAnti raktavarNa hotI hai / ve kamala ke madhya bhAga, campA ke phUloM, koraMTa kI mAlA aura tapta suvarNa kI kasauTI para khIMcI huI rekhA ke samAna gaura varNa vAle hote haiN| unake sabhI aMgopAMga atyanta sundara aura suDaula hote haiN| bar3e-bar3e pattanoM meM bane hue vividha raMgoM ke hiranI tathA khAsa jAti kI hiranI ke carma ke samAna komala evaM bahumUlya vastroM se yA hiranI ke carma se bane vastroM se tathA cInI vastroM, rezamI vastroM se tathA kaTisUtra - karadhanI se unakA zarIra suzobhita hotA hai| phra unake mastiSka uttama sugandhita dravyoM ke cUrNa (pAuDara) kI gaMdha se aura uttama kusumoM se yukta hote haiN| kalAcAryoM - (zilpiyoM) dvArA nipuNatApUrvaka banAI huI ArAma dene vAlI mAlA, kar3e, aMgada - bAjUbaMda, tuTika - ananta tathA anya uttama AbhUSaNa zarIra para dhAraNa kiye rahate haiN| ekAvalI hAra jinake kaNTha meM suzobhita ho rahA hai| ve lambI laTakatI dhotI evaM dupaTTA pahanate haiN| unakI u~galiyA~ aMgUThiyoM se pIlI rahatI haiN| apane ujjvala evaM sukhaprada veSa - pozAka se atyanta zobhAyamAna hote haiM / apanI tejasvitA se ve sUrya ke samAna damakate haiN| unakA AghoSa (AvAja) zarad Rtu ke naye megha kI dhvani ke samAna madhura, gambhIra evaM snehayukta hotA hai| unake yahA~ cakraratna Adi caudaha ratna utpanna ho jAte haiM aura ve nau nidhiyoM ke svAmI hote haiN| unakA koza- kozAgAra- akhUTa (samRddha) hotA hai| unake rAjya kI sImA tIna dizAoM meM samudra paryanta aura eka dizA meM himavAn parvata paryanta phailI hotI hai| gajasenA, azvasenA, rathasenA evaM padAtisenA - yaha caturaMgiNI senA unake mArga kA anugamana karatI hai, unakI AjJA kA pAlana karatI hai| ve azvoM ke adhipati, hAthiyoM ke adhipati, rathoM ke adhipati evaM naroM - manuSyoM ke adhipati hote haiN| unakA kula vizAla va vizruta dUra-dUra taka phaile yaza vAlA hotA hai| jinakI prasiddhi sAre loka meM phailI hai| unakA mukha zarad Rtu ke pUrNa candramA ke samAna kAntimAna hotA 5 hai| ve zUravIra hote haiN| unakA prabhAva tInoM lokoM meM phailA hotA hai evaM sarvatra unakI jaya-jayakAra hotI hai / ve sampUrNa - chaha khaNDa vAle bharata kSetra ke adhipati, dhIra, samasta zatruoM ke vijetA, bar3e-bar3e rAjAoM meM siMha ke samAna hote haiM / pUrvakAla meM kiye tapa ke prabhAva se sampanna tathA saMcita sukha ko bhogane vAle, saikar3oM varSoM AyuSya vAle evaM naroM meM indra-narendra (cakravartI) hote haiN| parvatoM, vanoM aura udyAnoM sahita uttara dizA meM himavAn nAmaka varSadhara parvata aura zeSa tIna dizAoM meM lavaNasamudra paryanta samagra bharata kSetra - bhAratavarSa ke svAmitva - rAjyazAsana kA upabhoga karate haiM tathA (vibhinna) janapadoM meM zrI praznavyAkaraNa sUtra ( 190 ) 25959595955559595959 55 59595 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 59595 97 9 5 5959595 2 Wan Shri Prashna Vyakaran Sutra Wan 2 5 5 5 5 555 5555555555 5 5 5 5 5 55555559555552 Wan

Page #253
121 21 IF IP ir ir 1995 $1$$$$$$$$$$$$$$$$$$$$$$$$$$$14456564546418 janmI uttama kanyAoM (bhAryAoM) ke sAtha bhoga-vilAsa karate hue anupama zabda, rUpa, gaMdha rasa aura 5 sparza sambandhI kAmabhogoM kA bhogopabhoga karate haiN| vipula aizvarya-sukha ke svAmI cakravartI bhI ve kAmabhogoM se tRpta hue binA hI mRtyu ko prApta ho jAte haiN| 85. (c) Thirty two thousand crowned kings obey the orders of Chakravarti and consider him as king emperor. He has 64,000 queens who deeply love him. His body produces red glow. He is as white as the central part of lotus, champa flowers, garland of Korant flowers and line drawn of gold on the testing stone. All the limbs of a Chakravarti are extremely beautiful and properly developed. His body is dressed in soft precious clothes made of special material as soft as the deer-skin of various colours, or with dress made of deer skin or Chinese silk. On his I waist there is a special waist-bend. His forehead is painted with powder of fragrant substances and flowers. He is wearing beautiful garland prepared by experts, bangles, armlets and other five ornaments. He wears ekavali garland. He wears long hanging dhoti (on his legs) and piece of cloth (dupatta) on his ; shoulders. His fingers look yellow due to the rings. He looks grand in his i beautiful dress. He shines like the sun due to the aura of his grandeur. His voice is sweat, sobre and affectionate like the sound of rain-bearing cloud in winter. Fourteen jewels including Chakra jewel appear in his treasure. He is the master of nine nidhis (special treasures). His treasury is extremely rich. The limit of his kingdom is upto the sea in three 4 directions and upto Himavaan mountain in the fourth direction. He has four types of armies namely of elephants, horses, chariot and of soldiers on foot. They meticulously follow his orders. He is the master of horses, i elephants, chariots and men. His family is very large. He is famous far and wide. He is famous all around the world. His face is like the full moon in winter. He is courageous. His influence is in all the three worlds. He is greeted everywhere. He rules all the six divisions of Bharat area. He has conquered all the enemies. He is like a lion among the great rulers. He obtains all this prosperity due to the austerities done in his F previous life-span and the good karmas collected by him. He is Indra among men. He rules in the north upto Himavan mountain and in the remaining three directions upto Lavan Sea (Salty Ocean)-the area of Bharat Continent. He enjoys lustful pleasures with his wives-the IF LC LE LEC zru.1, caturtha adhyayana : abrahma Azrava ( 191 ) Sh.1, Fourth Chapter: Non-Celibacy Aasrava 145454545454545 LLLLLLL Lrririririririr-I---

Page #254
89595 5 555555555559B beautiful ladies born in different districts. He enjoys with them various y $ sensual pleasures of pleasant voice, touch, taste, sight and smell. Suchy Chakravarti-the master of great wealth and prosperity also dies without y satisfying his lusty wants. vivecana : zAstrakAra ne isa pATha meM pradarzita kiyA hai ki kAmabhogoM se jIva kI kadApi tRpti honA sambhava nahIM hai| kAmabhogoM kI lAlasA agni ke samAna hai| jaise Aga meM ghI DAlane se Aga adhika prajjvalita hotI Wan hai-zAnta nahIM hotI, usI prakAra kAmabhoga se kAmavAsanA kadApi zAnta nahIM ho sktii| ____ kAmabhoga IMdhana ke tulya bhogatRSNA kI abhivRddhi ke sAdhana haiM aura unake bhogane se tRpti honA sambhava nahIM Wan hai, isI tathya ko atyanta sundara rUpa se samajhAne ke lie zAstrakAra ne cakravartI ke vipula vaibhava kA vizada varNana ma kiyA hai| kyoMki isa pRthvI para cakravartI ke samAna anya kisI kA bhautika aizvarya nahIM hotaa| vaha anupama ! kAmabhogoM kA upabhoga karatA hai| usake bhogopabhogoM kI tulanA meM zeSa mAnavoM ke uttamottama kAmabhoga nikRSTa haiM, kisI gaNanA meM nahIM hai| SaTkhaNDa bhAratavarSa kI sarvazreSTha cauMsaTha hajAra striyA~ usakI patniyA~ hotI haiN| ve sabhI Wan use hRdaya se prema karatI haiN| unake sAtha aneka zatAbdiyoM taka nizcinta hokara bhoga bhogane para bhI usakI / + vAsanA tRpta nahIM hotI aura antima kSaNa taka-maraNa sannikaTa Ane taka bhI vaha atRpta-asantuSTa hI rahatA hai aura atRpti ke sAtha hI apanI jIvana-lIlA samApta karatA hai| kaI cakravartI ina bhogoM ko chor3akara dIkSA grahaNa kara lete haiN| para jo bhogoM ko nahIM chor3ate ve atRpti meM marakara narakagAmI hote haiN| jo bhoga ko nahIM chor3ate Wan usakI apekSA se yaha kathana samajhanA caahie| jaba cakravartI jaise saMsArI jIva kI vipulatama bhogoM se bhI tRpti na huI to sAmAnya janoM ko bhogopabhogoM se kisa prakAra tRpti ho sakatI hai ! isI tathya ko prakAzita karanA prastuta sUtra kA ekamAtra lakSya hai| cakravartI sampUrNa bharatakhaNDa ke ekacchatra sAmrAjya kA svAmI hotA hai| cakravartI ke vipula vaibhava va caudaha ratna, nau nidhiyoM kA vistRta varNana jambUdvIpa prajJapti, vakSaskAra 3 meM kiyA gayA hai, vahA~ dekhanA caahie| ___Elaboration-In the above-mentioned aphorism, the writer has discussed that a living being never feels satisfied with worldly enjoyments. The greed for worldly enjoyment is like a fire. Just as the fire brightens when ghee is added to it and does not cool down, similarly lust for worldly enjoyments is never subdued. The worldly enjoyments are like the fuel that increases the lustful desires. It is never possible to get satisfaction by enjoying such pleasures. In order to bring around this fact the writer has given a detailed account of the prosperity of a Chakravarti. Nobody on the earth has prosperity greater than that of a Chakravarti. He enjoys unique worldly pleasures. Even grandest enjoyments of other human being feel shy before his enjoyments. They are insignificant in comparison to the y enjoyments of a Chakravarti. Most beautiful 64,000 ladies of Bharat area are his queens. All the wives love him from the core of their heart. His lust does not feel satisfied even after enjoying them for several 1993111111111111111111111 zrI praznavyAkaraNa sUtra (192) Shri Prashna Vyakaran Sutra 85555555555 5 5555555555)

Page #255
Wan ) )) ) )) )) ))) ))) )) ))) )) ) )) )) ) )) )) centuries. He remains unsatisfied even upto his dying moments. He completes his life in a state of dissatisfication. A Chakravarti remains unsatisfied although he has great prosperity. How then can a common man get satisfaction in worldly enjoyments. The purpose of this aphorism is to highlight this fact. Chakravarti is the master of the entire Bharat area. The detailed description of his wealth is available in Vakshaskar 3 of Jambudveep Prajnapti. The reader should study it from there. baladeva aura vAsudeva ke bhoga ENJOYMENTS OF BALDEV AND VASUDEV cakravartI ke apAra aizvarya va kAmabhogoM kA varNana karane ke pazcAt aba zAstrakAra vAsudeva va baladeva ke vaibhava va kAmasukhoM kA varNana karate haiN| After giving a detailed account of wealth and prosperity of a Chakravarti, the writer describes the wealth and prosperity of Vasudev and Baldev. 86. bhujjo bhujjo baladeva-vAsudevA ya pavarapurisA mahAbalaparakkamA mahAdhaNuviyaTTagA mahAsattasAgarA duddharA dhaNuddharA nnrvshaa| rAmakesavA bhAyaro saparisA vasudevasamuddavijayamAiyadasArANaM pajjuNNa-paIva-saMba-aNiruddhaNisaha-ummuya-sAraNa-gaya-sumuha-dummuhAINa jAyavANaM adbhuTThANa vi kumArakoDINaM hiyayadaiyA devIe rohiNIe devIe devakIe ya ANaMda-hiyayabhAvaNaMdaNakarA solasarAyavara-sahassANujAyamaggA solsdeviishssvrnnynnhiyydiyaa| NANAmaNi-kaNagarayaNamottiyapavAladhaNa-dhaNNasaMcayariddhisamiddhakosA hayagayarahasahassasAmI gAmAgara-Nagara-kheDa-kabbaDa-maDaMba-doNamuha-paTTaNAsama-saMbAha-sahassadhimeya-NivvuyapamuiyajaNavivihasAsa-NipphajjamANameiNisarasariya-talAga-selakANaNa-ArAmujjANamaNAbhirAmaparimaMDiyassa dAhiNaDDaveyaDDagirivibhattassa lavaNa-jalahi-parigayassa chabihakAlaguNakAmajuttassa addhabharahassa saamigaa| dhIrakittipurisA ohabalA aibalA aNihayA apraajiysttu-mddnnripushssmaannmhnnaa| sANukkosA amaccharI acavalA acaMDA miyamaMjulapalAvA hasiya-gaMbhIra-mahura-bhaNiyA anbhuvagayavacchalA saraNNA lakkhaNa-vaMjaNa-guNovaveyA mANummANapamANapaDipuNNasujAyasavvaMgasuMdaraMgA sasisomAgArakaMtapiyadaMsaNA amrisnnaa| payaMDaDaMDappayAragaMbhIradarisaNijjA tAladdhaubbiddhagarulakeU balavagagajjaMta dariyadappiyamuTThiyacANUramUragA riTThavasahaghAiNo kesarimuhavipphADagA dariyaNAgadappamahaNA jamalajjuNabhaMjagA mahAsauNi-pUyaNArivU kaMsamauDamoDagA jraasNdhmaannmhnnaa| tehi ya aviralasamasahiyacaMdamaMDalasamappabhehiM suramirIyikavayaM viNimmuyaMtehiM sapaDidaMDehiM, Ayavattehi dharijaMtehiM viraayNtaa| zru.1, caturtha adhyayana : abrahma Azraya ( 193 ) Sh.1, Fourth Chapter: Non-Celibacy Aasrava Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #256
W h OM tAhi ya pavaragirikuharaviharaNasamuddhiyAhiM NiruvahayacamarapacchimasarIrasaMjAyAhiM / ma amailase yakamalavimukulajjaliya-rayayagirisihara-vimalasasikiraNa-sarisakalahoyaNimmalAhiM / pavaNAhayacavalacaliyasalaliya-paNacciyavIipasariyakhIrodaga-pavarasAgaruppUracaMcalAhiM mANasaOM sarapasarapariciyAvAsavisadavesAhiM kaNagagirisiharasaMsitAhiM uvAyappAyacavalajayiNasigyavegAhiM haMsa+ vadhUyAhiM ceva kaliyA NANAmaNikaNagamaharihata-vaNijjujjalavicittaDaMDAhiM salaliyAhiM Naravaisiri samudayappagAsaNakarihiM varapaTTaNuggayAhiM samiddharAyakulaseviyAhiM kAlAgurupavarakuMdarukkaturukkadhUvavasavAOM savisadagaMdhuddhayAbhirAmAhiM cilligAhiM ubhaopAsaM vi cAmarAhiM ukkhippamANAhiM suhsiiyyvaayviiiyNgaa| ___ajiyA ajiyarahA halamUsalakaNagapANI saMcacakkagayasattiNaMdagadharA pavarujjalasukayavimalakothUbhatirIDadhArI kuMDalaujjoviyANaNA puMDarIyaNayaNA egAvalIkaMTharaiyavacchA sirivacchasulaMchaNA varajasA savvouya-surabhikusumasuraiyapalaMbasohaMtaviyasaMtacittavaNamAlaraiyavacchA atttthsyvibhttlkkhnnpstthsuNdrviraaiyNgmNgaa| mattagayavaridalaliyavikkamavilasiyagaI kaDisuttagaNIlapIyakosijjavAsasA pavaradittateyA sArayaNavatthaNiyamahuragaMbhIraNiddhaghosA NarasIhA sIhavikkamagaI atthamiyapavararAyasIhA somA / baarvipunnnncNdaa| ___puvakayatavappabhAvA NivivisaMciyasuhA aNegavAsasayamAuvaMtA bhajjAhi ya jaNavayappahANAhiM lAliyaMtA / aula-saddapharisarasarUvagaMdhe aNuhavittA te vi uvaNamaMti maraNadhammaM avitattA kaamaannN| 86. baladeva aura vAsudeva bhI punaH-punaH kAmabhogoM ke sevana se tRpta na hokara mauta ke mu~ha meM cale . OM gaye to sAdhAraNa manuSya kA to kahanA hI kyA? ve manuSyoM meM zreSTha puruSa the, ve mahAbalI aura mahAparAkramI the| sAraMga Adi bar3e-bar3e dhanuSoM ko car3hAne vAle, mahAn sAhasa ke samudra, zatruoM se ajeya evaM dhanurdhAriyoM meM pradhAna the| ve lie hue kAryabhAra kA nirvAha karane meM dhorI baila ke samAna naravRSabha the| (isa avasarpiNI meM) : ke balarAma (nauvA~ balabhadra) aura kezava-vAsadeva (nauvA~ nArAyaNa) donoM bhAI the| unakA parivAra bar3A - vizAla thaa| unhIM meM vasadeva aura samadravijayajI Adi daza dazAha-pajya paruSa hae haiM tathA pradyamna.. prativa, zaMba, aniruddha, niSadha, aulmukaM, sAraNa, gaja, sumukha aura durmukha Adi yAdavoM kI santAnoM ke rUpa meM sAr3he tIna karor3a kumAra hue haiN| rAnI rohiNI ke putra balarAma the aura mahArAnI devakI ke putra the-zrIkRSNa vaasudev| ve rohiNIdevI aura devakIdevI ke hRdaya meM utpanna hue AhlAda kI vRddhi karane vAle the| solaha hajAra mukuTabaddha rAjA unake mArga kA anusaraNa karane vAle (unakI AjJA meM calane vAle) the aura solaha hajAra sundara yuvatiyoM ke ve hRdayavallabha the| nAnA prakAra kI maNiyoM, sone, ratna, motI, mUMgoM tathA dhana-dhAnyoM ke saMcayarUpa lakSmI se jinake 3 khajAne bhare rahate the| ve hajAroM ghor3oM, hAthiyoM aura rathoM ke svAmI the| ve hajAroM sundara gA~voM, nagaroM, khAnoM, kher3oM, kasboM, maDaMboM, droNamukhoM, bandaragAhoM, pattanoM-maNDiyoM, AzramoM, surakSita kiloM (saMvAhoM) se yukta arddha-bharata kSetra ke svAmI the, jinameM loga svastha, sthira, zAnta aura pramudita rahate the, jahA~, vividha prakAra ke dhAnya paidA karane vAlI upajAU bhUmi thii| vaha bar3e-bar3e sarovaroM, nadiyoM, choTe-choTe / 55555555hhhhhhhh zrI praznavyAkaraNa sUtra (194) Shri Prashna Vyakaran Sutra 85555555555

Page #257
phaphaphaphaphaphaphaphaphaphaphaphaphapha tAlAboM, parvatoM, vanoM, strI-puruSoM ke krIr3A karane ke yogya latAgRhoM se yukta bagIcoM, phulavAr3iyoM aura udyAnoM se suzobhita the| dakSiNa kI ora kA arddha-bharata vaitADhya parvata se vibhakta evaM lavaNasamudra se ghirA huA tathA chaha RtuoM ke kAryoM se kramazaH prApta hone vAle atyanta sukha se yukta the| ve dhairyavAna aura kIrtimAna puruSa the / unameM pravAharUpa se nirantara bala pAyA jAtA thaa| ve atyanta balavAna the| dUsaroM ke baloM se ve kabhI mAta nahIM khAte the / ve aparAjita mAne jAne vAle zatruoM kA bhI mAnamardana karane vAle aura hajAroM zatruoM kA abhimAna cUra-cUra karane vAle the| unakA svabhAva dayAlu, mAtsaryarahita yAnI paraguNagrAhI, caMcalatA se rahita thaa| ve akAraNa krodha na karane vAle, parimita aura mRdubhASI tathA muskAna ke sAtha gambhIra aura madhura vacana bolane vAle the / ve pAsa Aye hue vyakti ke prati vatsala the tathA zaraNAgata ko zaraNa dene vAle the| sAmudrika zAstra meM batAye hue zarIra ke uttamottama lakSaNoM (cihnoM) aura tila masse Adi vyaMjanoM se yukta the| unake zarIra ke samasta aMga aura upAMga mAna evaM unmAna pramANa se paripUrNa the| unakI mukhAkRti candramA ke samAna saumya thI, ve dekhane vAloM ko manorama aura suhAvane lagate the| ve aparAdha ko nahIM saha sakate the athavA karttavya pAlana meM Alasya nahIM karate the| ve apanI pracaNDa yA prakANDa daNDazakti kA prasAra-pracAra karane meM bar3e gambhIra dikhAI dete the / baladeva kI dhvajA para tAr3a vRkSa kA cihna tathA kRSNa kI U~cI phaharAtI huI dhvajA para garur3a kA cihna aMkita thaa| unhoMne ghamaNDa se garjate hue atyanta balazAlI mauSTika aura cANUra nAmaka malloM kA darpa cUra kara diyA thaa| riSTa nAmaka duSTa baila kA bhI damana kara diyA thA / ve siMha ke mu~ha meM hAtha DAlakara use cIra DAlane meM samartha the| unhoMne garvoddhata bhayaMkara kAlIyanAga ke abhimAna ko naSTa kara diyA thA aura vikriyA se vRkSarUpadhArI yamalArjuna ko khaNDita kara diyA thaa| ve kaMsa pakSa kI mahAzakunI aura pUtanA nAma kI do vidyAdhariyoM ke zatru the| unhoMne kaMsa kA mukuTa mor3A thA, yAnI mukuTa pakar3akara usako nIce paTakA aura mArA thaa| unhoMne jarAsandha ke mAna kA mardana kara diyA thaa| ve aise chatroM se suzobhita rahate the, jo saghana, samAna tathA U~cI kI gaI salAiyoM, tAr3iyoM se banAye gaye the aura candramaNDala ke samAna prabhA vAle the / ve sUrya kiraNa ke prabhAmaNDala kI taraha apane cAroM ora teja ko bikherate the / vizAla hone ke kAraNa unameM aneka daNDa lage hue the| isI taraha atyanta zreSTha pahAr3oM kI guphAoM meM ghUmane vAlI nIrogI camarI gAyoM kI pU~cha ke nirmala zvetakamala, ujjvala rajatagiri ke zikhara evaM nirmala candramA kI kiraNoM ke samAna zubhra, cA~dI ke samAna svaccha tathA havAoM se caMcala hilate aura lIlApUrvaka nAcate hue evaM thirakatI huI laharoM vAle kSIrasamudra ke jalapravAha ke samAna caMcala, mAna sarovara ke vistAra meM paricita AvAsa vAlI aura zveta rUpa vAlI, svarNagiri para baiThI huI tathA Upara-nIce gamana karane meM dUsarI caMcala vastuoM ko mAta karane jaise zIghra vega vAlI haMsaniyoM ke samAna zveta ca~varoM se ve yukta the| una ca~varoM ke DaNDe (muTheM) nAnA prakAra kI candrakAnta Adi maNiyoM se jaTita hote haiM, kaI lAla raMga ke tape hue, mahAmUlyavAn sone ke bane hue tathA kaI pIle sone ke hote haiN| ve (ca~vara) saundarya se paripUrNa aura rAjalakSmI ke abhyudaya ko pragaTa karane vAle haiM, ve kuzala kArIgaroM dvArA banAye jAte haiM / samRddhizAlI rAjavaMzoM meM una (ca~varoM) kA upayoga kiyA jAtA hai| kAlA agara, uttama cIr3a kI lakar3I aura turukka nAmaka sugandhita dravya kI dhUpa zru. 1, caturtha adhyayana : abrahma Azrava (195) Sh.1, Fourth Chapter: Non-Celibacy Aasrava fafa

Page #258
OM dene ke kAraNa uThI huI sulAva se una ca~varoM meM spaSTa aura manohara sugandha pragaTa hotI hai| isa prakAra ke + ca~vara unake donoM pAryoM meM DhulAe jAne se unakI sukhada va zItala havA unake aMga-aMga ko sparza 5 karatI hai| ve (vAsudeva-baladeva) ajeya hote haiN| unake ratha bhI aparAjita hote haiN| balarAma hAthoM meM hala, mUsala # aura bANa dhAraNa karate haiN| vAsudeva pA~ca janya zaMkha, sudarzana cakra, kaumudI gadA zakti (trizUla) aura OM nanda nAmaka talavAra dhAraNa karate haiN| ve atyanta ujjvala aura bhalIbhA~ti banAye hue sundara kaustubhamaNi aura mukuTa ko dhAraNa karate haiN| kuNDaloM se unakA mukha prakAzita rahatA hai| unake netra zvetakamala ke , samAna vikasita hote haiN| unake kaNTha aura vakSasthala para zrIvatsa nAmaka uttama cihna hotA hai| ve + mahAyazasvI hote haiN| sabhI RtuoM ke sugandhita puSpoM se racita lambI dedIpyamAna evaM vikasita anUThI vanamAlA unake vakSasthala para suzobhita hotI hai| mAMgalika aura sundara vibhinna 108 lakSaNoM se unake OM aMgopAMga zobhA pAte haiN| ___ matavAle zreSTha hAthiyoM kI taraha unakI gati-cAla bar3I hI sundara aura vilasita hotI hai| unakI kamara meM kaTisUtra (karadhanI) hotA hai aura ve nIle tathA pIle rezamI vastra pahanate haiN| ve prakhara teja se + dedIpyamAna hote haiN| unakI vANI kA ghoSa zarad kAla ke naye megha kI garjanA ke samAna gambhIra, madhura aura snigdha hotA hai| ve manuSyoM meM siMha ke samAna parAkramI hote haiN| unakI siMha ke samAna parAkrama va Wan gati hotI hai, siMha ke samAna bar3e-bar3e parAkramI rAjAoM ke jIvana ko unhoMne asta kara diyA hai| ve saumya hote haiN| dvArAvatI-dvArikA nagarI ke nivAsiyoM ke lie ve parNa candramA ke samAna ____ unameM pUrvajanma meM kiye hue tapa kA prabhAva hotA hai| ve pUrvakAlakRta puNyoM ke udaya se saMcita indriya-sukha vAle hote haiN| ve kaI sau varSa kI Ayu vAle hote haiN| ve pradhAna dezoM kI zreSTha paliyoM ke sAtha bhoga karate haiM aura eka se eka bar3hakara indriyajanya sparza, rasa, rUpa aura gandha-svarUpa viSayoM kA upabhoga karate haiN| parantu anta meM, ve bhI una kAmabhogoM se tRpta na hokara eka dina mRtyu kI goda meM cale OM jAte haiN| ____ vivecana-pUrva sUtrapATha meM cakravartiyoM ke vaibhava, sukha ke sAdhana aura anta meM kAmabhogoM se atRpta rahate hue hI unakI mRtyu Adi kA varNana kiyA hai| aba isa sUtra meM baladevoM aura vAsudevoM kI Rddhi, samRddhi aura bhogavilAsoM kA varNana karate hue batAyA hai ki ve bhI ina kAmabhogoM se atRpta hokara hI isa saMsAra se eka dina vidA ho jAte haiN| kAmabhogoM se Aja taka kisI ko tRpti nahIM huii| cakravartI kI taraha balabhadra aura nArAyaNa bhI pratyeka utsarpiNI aura pratyeka avasarpiNI kAla meM hote haiN| cakravartI kI apekSA nArAyaNa arthAt vAsudeva kI Rddhi, zarIrasampatti, bala-vAhana, vibhUti, Adi AdhI hotI haiN| balabhadra unake jyeSTha bhrAtA hote haiN| ___prastuta sUtra kA mUla Azaya sabhI kAloM meM hone vAle sabhI balabhadroM aura nArAyaNoM ke bhogoM evaM vyaktitva : kA varNana karake yaha pradarzita karanA hai ki saMsArI jIva utkRSTa se utkRSTa bhoga bhogane para bhI, anta taka tRpti OM nahIM pAtA hai| jIvana kI antima velA taka bhI vaha atRpta raha kara maraNa ko prApta ho jAtA hai| Yin F555555555555555FFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Yuan zrI praznavyAkaraNa sUtra (196) Shri Prashna Vyakaran Sutra U55555555555555555555555555555

Page #259
15555555555555555555555))))))))55555 irirucu nAgAnAmA mAga nAgamanAnAgAgAgAgAgAga nAmanAmanAmAga .. isa prakAra sAmAnya rUpa se sabhI balabhadroM aura nArAyaNoM se saMbaMdha rakhane vAle prastuta varNana meM vartamAna avasarpiNI kAla meM hue navama balabhadra (balarAma) aura navama nArAyaNa (zrI kRSNa) kA ullekha kiyA gayA hai| aisA : kyoM? isa prazna kA samAdhAna karate hue TIkAkAra zrI abhayadevasUri ne likhA hai ki - yadyapi isa avasarpiNI kAla meM nau balabhadra aura nau nArAyaNa hue haiM kintu unameM balarAma aura zrIkRSNa loka meM atyanta vikhyAta haiN| unakI isa khyAti ke kAraNa hI unake nAmoM Adi kA vizeSa rUpa se ullekha kiyA gayA hai| tIrthaMkaroM ke pazcAt dUsarA sthAna cakravartiyoM kA hai| ye bAraha hote haiN| inakI vibhUti Adi kA vistRta varNana / pUrva sUtra meM kiyA gayA hai| baladeva-vAsudeva ke samakAlIna prati vAsudeva bhI nau hote haiM, jo vAsudeva ke dvArA mAre jAte haiN| balarAma aura zrIkRSNa nAmaka jo antima balabhadra aura nArAyaNa hue haiM, unase sambaddha varNana kA / spaSTIkaraNa isa prakAra hai| ye donoM prazasta puruSa yAdavakula ke bhUSaNa the| isa kula meM daza dazAra the, jinake nAma haiM- (1) samudravijaya 4 (2) akSobhya (3) stimita (4) sAgara (5) himavAn (6) acala (7) dharaNa (8) pUraNa (9) abhicandra aura A (10) vsudev| isa parivAra meM 56 karor3a yAdava the| unameM sAr3he tIna karor3a pradyumna Adi kumAra the| balarAma kI mAtA kA / nAma rohiNI aura zrIkRSNa kI mAtA kA nAma devakI thaa| inake zastroM tathA vastroM ke varNa Adi kA varNana mUla pATha meM hI prAyaH A cukA hai| muSTika nAmaka malla kA hanana baladeva ne aura cANUra malla kA vadha zrIkRSNa ne kiyA thaa| riSTa nAmaka sAMDa ko mAranA, kAliya nAga ko nAthanA, yamalArjuna kA hanana karanA, mahAzakunI evaM pUtanA nAmaka vidyAdhariyoM kA anta karanA, kaMsa-vadha aura jarAsandha ke mAna kA mardana karanA Adi ghaTanAoM kA ullekha balarAma-zrIkRSNa se / sambandhita hai, isakA tAtparya itanA hI hai ki aisoM aisoM ke damana karane kA sAmarthya baladevoM aura vAsudevoM meM hotA hai| aise asAdhAraNa bala, pratApa aura parAkrama ke svAmI bhI bhogopabhogoM se tRpta nahIM ho pAte haiN| 86. When even Baldevs and Vasudevs, by engaging in sensual engagements again and again died in a state of discontentment, what to say of the common people. They were the most important among men. They were very powerful and courageous. They could lift very heavy Fibows like Sarang. They were as courageous as the sea. They were fi invincible by enemies. They were prominent amongst archers. They were the best amongst men in task performance like a healthy F bull is in carrying the load. In this span of descending (Avasarpini) y fi period Balaram the ninth Baldev and Krishna, the ninth Vasudev were both brothers. They had a very large family. Among them Vasudev and Samudra Vijay were two of the ten respectable Dasharhas. Pradyumn. Prativ. Shamb. Aulapukam, Saaran. Gai. Sumukh and Dumukh were among the 35 million Yadava youth as the members of their family. mmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmmm mmmmm mmmmm t t t t t t rAmanArAma zru.1, caturtha adhyayana : abrahma Azrava ( 197 ) Sh.1, Fourth Chapter: Non-Celibacy Aasrava 15555555555555555555555555555555555

Page #260
454 45 46 44 445 446 44 45 46 47 455 454 455 456 457 454545454545454545454 hhhhhhhh F Rohani was the mother of Balaram and Devaki was the mother of Krishna Vasudev. They used to enhance happiness in the heart of their respective mothers. Sixteen Thousand kings were their followers (obeying their orders). They were the beloved husbands of 16,000 young fi beauties each. Their treasuries were full of many types of precious stones, jewels, fi gold, pearls, corals, money and suchlike wealth. They were the masters Fi of thousands of horses, elephants and chariots. They owned thousands of beautiful villages, towns, mines, colonies, madambs, harbours, poets, markets, ashrams and forts. They were the master of half the Bharat area wherein people were living peacefully, happily and in stable and healthy state. Its lands was fertile capable to producing grains in large quantity. It looked beautiful due to large lakes, rivers, ponds, hills, forests, enclosures having creepers used by men and women for amorous activities, gardens, flower beds and orchards. The Bharat area in the fi south of Vaitadhya mountain which was dividing Bharat into two parts 51 was surrounded by Lavan Ocean and six seasons were consecutively 4 providing a great pleasant atmosphere. They were courageous and famous persons. There was continuous flow of energy in them. They were never inferior to others in strength. They could conquer even the invincible enemies. They could thousands of enemies. They were compassionate and free from jealousy. They used to imbibe good qualities of others and were free from childish Fi behaviour. They were never angry without specific purpose. They always used to speak sweat and to the point with a smile. They uttered sobre and pleasant words. They were affectionate towards persons coming to them. They provided protection to every one who came to them for help. Fi They had the meritorious signs such as moles and til as mentioned in the texts. All the limbs and sub-parts of their body were well proportioned and fully developed. There face was serene like the moon. They were fi attractive to look at. They could not tolerate criminal activity. They were fi never slack in performing their duty. They appeared very serious in expressing their tremendous power of punishing crimes. There was a symbol of palm tree on the flag of Baldev and that of eagle on the flag of Vasudev fluttering high. They had hhhhhhhhhhhh FTing Ting zrI praznavyAkaraNa sUtra ( 198 ) Shri Prashna Vyakaran Sutra 25146145 155 156 154 $$145455 456 457 4 5 4 455 456 457 454 455 456 457 454 455 454

Page #261
8555555555555555555555555 Fi Fshattered the ego of powerful wrestlers named Maushtik and Chamar. They had controlled the cruel bull Risht also. They were capable of tearing a lion with their hands. They had destroyed the pride of dreadful Kaliya serpent. They had destroyed Yamalarjun who had transformed into a tree with his fluid power. They were the enemies of Mahashakuni fi and Putana, the two Vidyadhar ladies belonging to the side of Kans. They had thrown down Kans by holding his crown and killed him. They had subdued the ego of Jarasandh. ttttttttttttttttttt They were looking grand with such umbrellas which were thick, equal in size and were made of highly lifted reeds and ribs and were emitting glow like the moon. They were spreading their aura all around like rays of the sun. They were held on many rods as they were huge. F They (Vasudev and Baladev) and their chariots are invincible. Balaram keeps in hand the plough, mace and arrow. Vasudev keeps conch shell, Sudarshan Chakra (disc), trishul and Nand Sword. They wear crowns and Kaustubh gem prepared neatly and carefully. Their faces shine due to earrings. Their eyes are bright like white lotus. Their The holy brooms were moving around them. They were as white as the clean white lotus, like hair of the most unique healthy Chamari cows wandering in the caves of the hills, like the top of Rajat (silver) mountain or like the rays of spotless moon. They were clean like silver. They moved with the wind. They were dancing and were waving like Wan rising waves in Kshir Samudra (milky white sea). They were as white as F fast moving female swans which were surpassing the other substances moving up and down, sitting on Swarnagiri mountain and having a white look and populerly dwelling in lake Mansarovar. The handles of the brooms were studded with many types of Chandrakant precious stones. Many of them were made of very precious purified gold. Some were of red gold. Those brooms were extremely beautiful. They were indicating the arrival of Rajalakshami. They are prepared by experts in the line. Such brooms are used in prosperous royal families. Clear beautiful smell was oozing out from the said brooms due to the incense of fragrant substances like black agar, best Cheer wood and Turukk. Since the brooms were moving on both sides of them, its pleasant cool air was touching every part of their body. zru. 1, caturtha adhyayana : abrahma Azrava (199) Sh.1, Fourth Chapter: Non-Celibacy Aasrava 1555555555 46 46 46 46 46 LE LE LE LE LE LC LC 055555555555555555555555555555555555555555555555 Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan Wan

Page #262
S441 41 41 41 41 41 41 41 41 41 41 41 44444444444444444444444 41414141414141414141414141414141414141454545454545454545454 455 456 457 454 455 41 41 41 41 41 42 4 neck and chest have the symbol of Shrivatsa. They are very influential. The unique garland prepared from fragrant flowers of all seasons decorates their chest. Their body and limbs bear 800 beautiful different symbols that add to their beauty. Their gait was as beautiful as that of elephants of best breed. They have waist-band at their waist. They wear blue and black silken clothes. They shine with their bright aura. Their voice was sobre, sweat and soft, 4 like the roaring sound of new cloud in winter. They are brave like lion among human beings. Their gait was also like that of lion. They have defeated many powerful kings, like the lion. They are excellent. They are like full-moon for the natives of Dwarika. They have the effect of austerities of their previous life-span. They enjoy the sensual pleasures as a result of meritorious deed of earlier period. They have life-span of several hundred years. They have amorous activities with their wives born in important areas. They enjoy pleasures 4 relating to sense of touch, taste, sight and smell. But in the end they die in a state of non-satisfaction from worldly enjoyments. Elaboration In the earlier aphorism, it was mentioned that 5 Chakravartis have great prosperity and means of happiness but they remain not fully satisfied with those enjoyment and die in that condition. In the present aphorism the prosperity, wealth and means of enjoyment of Baldevas and Vasudevas has been narrated and it is stated that at the time of death they are also in a state of non-satisfaction. Until today nobody has become fully satisfied with sensual enjoyments. Each progressive and regressive cycle of time has Balbhadras and Narayans (titles for epoch making greatmen) besides Chakravartis. The opulence, physical powers, strength, vehicles, glory and other qualities of a Narayan or Vasudev are half that of chakravarti. A balabhadra is the elder brother of a Vasudev. In the aforesaid aphorism the description of Balbhadras and Narayans of every period has been included. The details of their 4 personalities and indulgences clearly convey that in spite of enjoying si best of material pleasures a mundane being never feels contented. Till the last moment of his life he remains discontented and dies. That is the i purpose of this narrative. 455 456 454545454545454545454545454545454545454545454545454545454545454545454545454545454 | zrI praznavyAkaraNa sUtra ( 200 ) Shri Prashna Vyakaran Sutra 44 45 46 47 46 45 46 47 46 45 446 456 457 455 456 45$$$4141414141414141414141414145

Page #263
444 445 446 4455454545454545454545454545454545 This general description about all Balabhadras and Narayans also finds mention of the ninth Balabhadra (Balaram) and the ninth Narayani (Shri Krishna) of the current regressive cycle. Why so? Answering this question, the commentator, Abhaya Dev Suri mentions- Although this regressive cycle saw nine Balabhadras and nine Nayaranas, Balaram and Shri Krishna were most famous among them. That is the reason their stories feature more frequently. Tirthankars are followed by chakravarties in status. They are twelve in number. Their glory has been detailed in preceding aphorism. Contemporary to Baladev-Vasudev are nine Prati-Vasudevs; they are eliminated by Vasudevs. Some salient features about Balaram and Shri Krishna, the last Balabhadra and Narayan of this cycle are as follows These two great men belonged to the Yadav class. This class had ten 45 Dashars--(1) Samudra Vijaya, (2) Akshobhya, (3) Stimit, (4) Sagar, (5) Himavan, (6) Achala, (7) Dharan, (8) Puran, (9) Abhichandra and (10) 4 Vasudev. This class had 560 million Yadavas. Out of them 35 million were i princes including Pradyumna Kumar. Balaram's mother was Rohini and Shri Krishna's mother was Devaki. The descriptions of their weapons 5 and dresses has already appeared in the original text. Wrestlers Mushtik and Chanur were killed by Baladev and Shri Krishna respectively. The incidents such as killing of Rishta bull; piercing the nose of Kalia, the great serpent; killing of Yamalarjun; killing of witches named Mahashakuni and Putana; killing of Kansa and Jarasandh are related to the life of Balaram and Shri Krishna. This is for the purpose of highlighting the powers of Baladevs and Vasudevs and conveying that even such uniquely endowed persous too are never contented with indulgence in mundane pleasures. aba Age zAstrakAra ne mANDalika rAjAoM ke aizvarya vaibhava aura kAmabhogoM kA varNana kiyA hai| Now the author narrates the wealth, grandeur and enjoyments of Mandalik Rajas (regional kings). 57 455 456 457 455 456 457 455 454 455 456 455 456 457 455 456 457 456 457 454 455 456 457 454 455 456 454 4 n nnnnnnnnnn 455 456 457 455 456 457 4554 455 456 457 458 455 456 nn zru.1, caturtha adhyayana : abrahma Azrava ( 201 ) Sh.1, Fourth Chapter: Non-Celibacy Aasrava 1414141414141414141414141414 444444444444444444444

Page #264
wosferes 17617317417 SENSUAL ENJOYMENTS OF MANDALIK KINGS OM 87. bhujjo maMDaliya-NaravariMdA sabalA saaMteurA saparisA sapurohiyAmacca-daMDaNAyaga-seNAvai maMtaNIi-kusalA NANAmaNirayaNavipula-dhaNadhaNNasaMcayaNihI-samiddhakosA rajjasiriM viulamaNuhavittA vikkosaMtA baleNa mattA te vi uvaNamaMti maraNadhammaM avitattA kaamaannN| 87. isI taraha mANDalika rAjA (vizAla rAjya kA svAmI) bhI hote haiN| ve bhI atyanta balavAna OM athavA sainya bala-sampanna hote haiN| unakA antaHpura vizAla hotA hai| ve parivAra yA pariSadA se yukta hote ke haiN| zAntikarma karane vAle purohitoM se, maMtriyoM se, daMDAdhikAriyoM-daMDanAyakoM se, senApatiyoM se jo gupta OM maMtraNA karane meM kuzala evaM nIti nipuNa hote haiN| aneka prakAra kI maNiyoM, ratnoM, vipula dhana aura dhAnya OM Adi se unake bhaNDAra samRddha hote haiN| ve apanI vipula rAjya-lakSmI kA bhogopabhoga karake, apane zatruoM ko jItakara akSaya bhaNDAra ke svAmI hokara (apane) apanI zakti ke darda meM cUra rahate haiN| aise mANDalika rAjA bhI kAmabhogoM se tRpta nahIM hue| ve bhI atRpta rahakara hI mRtyu ko prApta ho gye| 87. Mandalik kings are also rulers of vast kingdoms. They are also extremely healthy and have great military strength. They have a family and cabinet. Their advisors consist of priests who perform activities for their peace, ministers, police chief and army general with whom they discuss secret plans as they are expert in administration. Their treasure is full of many types of precious stones, jewels, money and other articles. They are proud of their power in view of their vast kingdom. They enjoy the pleasures of the great treasure accumulated by defeating the enemies. Such Mandalik rules are also not satisfied with the means of OM their sensual enjoyments. They also died in a state of dis-satisfaction. akarmabhUmija manuSyoM ke bhoga ENJOYMENTS OF MEN OF LANDS OF NON-ACTION aba zAstrakAra ne yahAM uttarakuru-devakuru kSetra ke bhoga sampanna manuSyoM ke vaibhava aura kAmabhoga E sAdhanoM kI carcA kI hai aura unakI bhI atRpti kA pratipAdana kiyA hai - Now the author discusses the wealth and enjoyments of humans of lands of non-action like Uttar-Kuru and Dev-Kuru and conveys the " ensuing dissatisfaction. 88. bhujjo uttarakuru-devakuru-vaNavivara-pAyacAriNo NaragaNA bhoguttamA bhogalakkhaNadharA bhogasassirIyA pasatthasomapaDipuNNarUvadarisaNijjA sujAyasavgasuMdaraMgA rattuSpalapattakaMtakaracaraNa9 komalatalA supaiTThiyakummacArucalaNA aNupuvvasusaMhayaMgulIyA uNNayataNutaMbaNidaNakkhA saMThiyasusiliTThagUDhaguMphA eNIkuruviMdavattavaTTANupugvijaMghA samuggaNisaggagUDhajANU varavAraNamattatullavikkamake vilAsiyagaI varaturaga-sujAyagujjhadesA aainnnnhyvvnniruvlevaa| Wan zrI praznavyAkaraNa sUtra Shri Prashna Vyakaran Sutra a$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting $$ $ $$ $$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$ $$$$$$Le Le Le Le 8 (202)

Page #265
9555555555555555555555$$$$$$$$$$$$$E ma pamuiyavaraturagasIhaairegavaTTiyakaDI gaMgAvattadAhiNAvattataraMgabhaMgura-ravikiraNa-bohiya vikosAyaMtapamhagaMbhIraviyaDaNAbhI sAhatasoNaMdamusala-dappaNaNigariyavarakaNagaccharusarisavaravairavaliyamajjhA Wan ujjugasamasahiyajaccataNukasiNaNiddha-Aijjala-DahasUmAlamauyaromarAI jhasavihagasujAyapINakucchI ke jhasoyarA pamhavigaDaNAbhI saMNayapAsA saMgayapAsA suMdarapAsA sujAyapAsA miyamAiyapINaraiyapAsA akaraMDuyakaNagaruyagaNimmalasujAyaNiruvahayadehadhArI kaNagasilAtalapasatthasamatala-uvaiyavitthiNNapihulavacchA juyasaNNibhapINaraiyapIvarapauTThasaMThiyasusiliTThavisiTThalaTThasuNi-ciyaghaNathirasubaddhasaMdhI purvrphlihvttttiybhuyaa| bhuyaIsaraviulabhogaAyANaphaliucchUTadIhabAhU rattatalovatiyamauyamaMsalasujAya-lakhaNapasatthaacchiddajAlapANI pIvarasujAyakomalavaraMgulI taMbataliNasuiruilaNiddhaNakhA NiddhapANilehA caMdapANilehA OM sUrapANilehA saMkhapANilehA cakkapANilehA disAsovatthiyapANilehA ravisasisaMkhavaracakkadisAso vatthiyavibhattasuviraiyapANilehA varamahisa varAhasIhasadUlarisahaNAgavarapaDipuNNaviulakhaMdhA cauraMgula+ suppamANakaMbuvarasirasaggIvA avaTThiyasuvibhattacittamaMsU uvaciyamaMsalapasatthasadUlaviulahaNuyA oyaviya silappavAlabiMbaphalasaNNibhAdharohA paMDurasasisakalavimalasaMkhagokhIrapheNakuMdadagara yamuNAliyAdhavaladaMtaseDhI OM akhaMDadaMtA apphuDiyadaMtA aviraladaMtA suNiddhadaMtA sujAyadaMtA egadaMtaseDhibba annegdNtaa| __ huyavahaNiddhaMtadhoyatattatavaNijjarattatalA tAlujIhA garulAyataujjutuMgaNAsA avadAliyapoMDarIyaNayaNA Wan kokAsiyadhavalapattalacchA ANAmiyacAvaruilakiNhanbharAji-saMThiyasaMgayAyasujAyabhumagA allINapamANa juttasavaNA susavaNA pINamaMsalakavoladesabhAsA aciruggayabAlacaMdasaMThiyamahANilADA OM uDuvairivapaDipuNNasomavayaNA chattAgAruttamaMgadesA ghaNaNiciyasubaddhalakkhaNuNNayakUDAgAraNibhapiMDiyaggasirA huyavahaNiddhaM tadhoyatattatavaNijjarattakesaMtakesabhUmI sAmalIpoMDaghaNaNiciyachoDiyamiuvisatapasatthasuhuma lakkhaNasugaMdhisuMdarabhuyamoyagabhiMgaNIlakajjalapahaTTa bhamara-gaNaNiddhaNiguruMbaNiciyakuMciyapayAhiNAOM vattamuddhasirayA sujaaysuvibhttsNgyNgaa| lakkhaNavaMjaNa-guNokveyA, pasatthabattIsalakkhaNadharA, haMsassarA, kuMcassarA, duMdubhissarA, sIhassarA, (ujja) oghasarA, meghasarA, sussarA, sussaranigghosA, vajjarisahanArAyasaMghayaNA, samacauraMsasaMTANasaMThiyA, chAyAujjoviyaMgamaMgA, pasatthacchavI, nirAtaMkA, kaMkaggahaNI, kavotapariNAmA, sau (gu) Ni ma posapiDhetarorupariNayA, paumamuppala-sarisagaMdhussAsasurabhivayaNA aNulomavAuvegA, avadAyaniddhakAlA, viggahiyaunnayakuchI, amayarasaphalAhArA, tigAuyasamUsiyA, tipaliovamadvitIkA tini ya paliovamAiM paramAuM pAlayittA tevi uvaNamaMti maraNadhamma avitittA kaamaannN| 88. uttarakuru aura devakuru kSetra ke yaugalika mAnavagaNa, jo vanakhaNDoM, guphAoM Adi meM pAda vihAra karate haiM, uttamottama bhoga-sAdhanoM se sampanna hote haiM, prazastatA ke sUcaka svastika Adi uttama # lakSaNoM ke dhAraka hote haiM, bhoga lakSmI se zobhAyukta hote haiM, unakA rUpa bar3A hI darzanIya evaM mAMgalika, Ting Ting Ting Ting Ting Ting Ting Ting zru.1, caturtha adhyayana : abrahma Azrava ( 203 ) Sh.1, Fourth Chapter : Non-Celibacy Aasrava 45$$$$$$$$ $$$$$$$$$$$$$$$$$$

Page #266
Wan )))))55555555555555555555555)))))))5555555558 95555555555555555555555555555555555558 OM zAnta aura sundara hotA hai, unake zarIra ke sabhI aMgoM kI banAvaTa acchI hone se unake sabhI aMga sundara ke hote haiM; unakI hatheliyA~ aura pairoM ke talue lAla kamala ke pattoM kI taraha komala aura sundara hote haiM, OM unake paira kachue ke samAna unnata-ubhare hue hote haiM; unakI u~galiyA~ anukrama se choTI-bar3I aura + chidrarahita hotI haiN| unake nakha ubhare hue, patale, raktavarNa aura cikane hote haiN| unake pairoM ke gulpha- fa Takhane susthita, sughaTita aura mA~sala hone ke kAraNa dikhAI nahIM dete| unakI jA~ghe hiranI kI jA~ghoM ke Wan samAna tathA kuruviMda nAmaka tRNavizeSa aura sUta kAtane kI takalI ke samAna gola aura uttarottara sthUla , hotI haiN| unake ghuTane gola Dibbe aura usake Dhakkana ke samAna svAbhAvika rUpa se mA~sa se Dhake hue hote OM haiM; matavAle uttama hAthI ke samAna unakA parAkrama aura masta sundara gati-cAla hotI hai| unakA guptAMga+ jananendriya uttama jAti ke ghor3e ke guptAMga ke samAna sunirmita hotA hai aura uttama jAti ke ghor3e ke samAna maladvAra (gudA bhAga) mala se lipta nahIM hotaa| unakA kaTi bhAga-kamara hRSTa-puSTa ghor3e aura siMha kI kamara se bhI zreSTha golAkAra hotA hai, unakI / OM nAbhi gaMgA nadI ke Avarta-bha~vara ke samAna, dakSiNAvarta laharoM ke samUha ke samAna cakkaradAra, sUrya kI + kiraNoM se vikasita va koza se bAhara nikale hue kamala ke samAna gambhIra aura vizAla hotI hai| unake fa ke zarIra kA madhya bhAga sameTI huI tipAI yA sikur3I huI datauna kI lakar3I, mUsala aura zuddha kiye hue zreSTha tape hue sone kI banI huI mUTha ke samAna aura uttama vajra ke samAna patalA hotA hai| unakI romarAji sIdhI, eka sarIkhI, paraspara saTI huI, svabhAvataH bArIka, kAlI, camakIlI, saubhAgyasUcaka, manohara va atyanta komala tathA ramaNIya hotI hai| unakA pArzva bhAga-bagaleM machalI aura pakSI kI kukSi ke samAna + puSTa aura sundara racanA vAlA hotA hai| unakA udara bhAga machalI ke samAna hotA hai| unakI nAbhi kamala ke ma samAna gambhIra hotI hai| unake pArzva pradeza nIce kI ora jhuke hue hote haiM; isalie sundara dikhAI dete haiN| Wan yathAyogya guNa vAle tathA parimANa se yukta, paripuSTa aura ramaNIya unake pArzva hote haiN| unakI pITha aura // bagala kI haDDiyA~ va pasaliyA~ Adi mA~sayukta hone se ve svarNa ke samAna nirmala, sundara, puSTa aura OM nIroga hotI haiN| unakA vakSaHsthala sone kI zilA ke tala ke samAna mAMgalika, samatala, mA~sala, puSTa, 9 vizAla aura nagara ke phATaka samAna caur3A hotA hai| unakI kalAiyA~ (kuhanI se nIce kA bhAga) gAr3I ke 5 5 jUe ke samAna, yUpa (khambhe) ke samAna, mA~sa se puSTa, ramaNIya aura moTI hotI haiM, tathA unake zarIra kI + sandhiyA~-jor3a sundara AkRti vAlI, acchI taraha gaThI huI, manojJa, ghanI, sthira, moTI aura acchI taraha 5 ba~dhI huI hotI haiN| unakI bhujAe~ mahAnagara ke dvAra kI bhArI Agala ke samAna lambI aura gola hotI haiN| ma una yugaliyoM ke bAhu zeSanAga ke zarIra ke samAna vistIrNa aura ramya tathA apane sthAna se bAhara # nikAlI huI Agala ke samAna lambI hotI haiN| unake hAtha lAla-lAla hatheliyoM se suzobhita, mA~sa se hai + puSTa, komala, sundara banAvaTa vAle tathA svastika Adi zubha lakSaNoM ke kAraNa prazasta evaM saTI huI u~galiyoM vAle hote haiN| unake hAthoM kI u~galiyA~ paripuSTa, suracita, komala aura zreSTha hotI haiN| unake nakha ma tAmravarNa kI lAlimA lie hue bArIka (patale), svaccha, sundara aura camakIle hote haiN| unake hAtha kI ja 55555 $ $$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$ $ | zrI praznavyAkaraNa sUtra (204) Shri Prashna Vyakaran Sutra 9Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Sui %%%%%%%%%%%%%%%

Page #267
t n n t t n t t t n t t t t t t t t t n t n t t t v h n t t t t 85555555555555555555555555555555555555 rekhAe~ cikanI hotI haiM tathA candra, sUrya, zaMkha, cakra aura dakSiNAvarta svastika ke AkAra se aMkita hotI ! meM haiN| yAnI sUrya, candramA, zaMkha, zreSTha cakra, dik-svastika Adi vibhinna AkRtiyoM se yukta unakI hastarekhAe~ hotI haiN| unake kaMdhe uttama jAti ke balavAna mahiSa, sUara, siMha, vyAghra, sAMDa aura gajendra ke / kaMdhoM ke samAna paripUrNa aura puSTa hote haiN| unakI gardana cAra aMgula pramANa vAlI evaM zaMkha jaisI sundara : hotI hai| unakI dAr3hI-mUMche sadA eka sarIkhI alaga-alaga dikhAI dene vAlI aura zobhAdAyaka hotI haiN| / unakI ThuDDI puSTa, mA~sala, prazasta, bAgha kI ThuDDI kI taraha vistIrNa-caur3I hotI hai| unake nIce ke ! oTha zuddha mUMge tathA bimbaphala ke sadRza lAla hote haiN| unake dA~toM kI paMkti candramA ke Tukar3e, nirmala : zaMkha, gAya ke dUdha, samudraphena, kundapuSpa, jalakaNa aura kamalinI ke patte para par3e hue jalabindu yA kamala, kI nAla kI taraha zveta-dhavala hotI hai| unake dA~ta akhaNDita hote haiM; binA TUTe, saghana, cikane aura ! suracita eka-dUsare se saTe hue hote haiN| unake battIsa dA~ta eka hI dA~ta kI paMkti ke samAna hote haiN| ___unake talue aura jIbha kA talapradeza tapAye hue nirmala sone ke samAna lAla-lAla hote haiN| unakI / nAsikA garur3a kI nAka ke samAna, lambI, sIdhI aura U~cI uThI huI hotI hai| unake netra khile hue zveta / kamala ke samAna hote haiM tathA unakI A~kheM sadA prasanna rahane ke kAraNa vikasita dhavala papanI vAlI hotI ! haiN| unakI bhauheM kiMcit nIce jhuke hue dhanuSa ke samAna sundara tathA jame hue kAle-kAle bAdaloM kI rekhA , ke samAna AkArayukta kAlI, samucita lambI-caur3I aura sundara hotI haiN| unake kAna paraspara saTe hue 5 pramANopeta hote haiM; jinase ve khUba acchI taraha suna sakate haiN| athavA unake kAna acchI taraha sunane kI, zakti vAle hote haiN| unake gAla tathA AsapAsa kA bhAga puSTa aura mA~sa se bhare hone se lAla-lAla pratIta " hote haiN| kucha hI samaya pahale udita hue bAla-candramA ke AkAra ke samAna unakA vizAla lalATa hotA / hai| unakA mukha-maNDala pUrNa candramA ke samAna hI saumya hotA hai| mastaka chatra ke samAna ubharA huA hotA / hai| sira kA agra bhAga lohe ke mudgara ke samAna sudRr3ha nasoM se Abaddha, uttama lakSaNoM-cinhoM se " suzobhita, zikharayukta bhavana tathA golAkAra piNDa ke samAna hotA hai| unake mastaka kI tvacA (camar3I) agni se tapAye evaM dhoye hue sone-sI nirmala, lAla tathA bIca meM kezoM se yukta hotI hai| unake mastaka ke bAla semara vRkSa ke phala ke samAna atyanta ghane, ghise hue se-bArIka, komala, suspaSTa, prazasta-cikane, uttama lakSaNa se yukta, suvAsita aura sundara hote haiM tathA bhujamocakaratna ke samAna kAle, nIlamaNi, kAjala, gunagunAte hue prasanna bhauMroM ke jhuNDa ke samAna kAlI kAnti vAle, jhuNDa ke jhuNDa ikaTThe, Ter3hemer3he-ghugharAle evaM dAhinI ora mur3e hue hote haiN| unake zarIra ke avayava suDaula, suracita va yathA pramANa hote haiN| ___ve yaugalika uttama lakSaNoM, tila Adi vyaMjanoM tathA guNoM se sampanna hote haiN| ve prazasta uttamottama zubha-battIsa lakSaNoM ke dhAraka hote haiN| unakA svara haMsa ke samAna, krauMca pakSI ke samAna, dundubhi ke vAdaka evaM siMha kI garjanA ke samAna hotA hai| unakA svara ogha avicchinna aura atruTita hotA hai| unakI dhvani megha kI garjanA jaisI hotI hai, ataeva kAnoM ko priya lagatI hai| unakA svara-AvAja aura . b t t t i zru.1, caturtha adhyayana : abrahma Azrava ( 205 ) Sh.1, Fourth Chapter: Non-Celibacy Aasrava Sui Sui Sui Sui Sui Sui Sui Sui Sui Sui Nan Nan Nan Nan Nan Nan Nan Sui Sui Sui Sui Nan Nan %%%%%%%%%%%%

Page #268
555555555555555555555555555555555555 nirghoSa zabdoccAraNa donoM hI sundara hote haiN| ve vajraRSabhanArAcasaMhanana aura samacaturasrasaMsthAna ke ma dhAraka hote haiN| unake aMga-pratyaMga kAnti se dedIpyamAna rahate haiN| unake zarIra kI tvacA uttama hotI hai| ve nIroga hote haiM aura kaMka nAmaka pakSI ke samAna alpa AhAra grahaNa karate haiN| unakI AhAra ko pacAne / Wan kI zakti kabUtara jaisI hotI hai| unakA mala-dvAra pakSI ke samAna hotA hai, jisake kAraNa mala-tyAga ke ma pazcAta vaha mala-lipta nahIM hotaa| unakI pITha pArzva bhAga aura jaMghAe~ sandara saparimita hotI haiN| Wan unakA zvAsa evaM mukha padma-kamala aura utpala-nIla kamala kI sugandha ke sadRza manohara gandha se // sugandhita rahatA hai| unake zarIra kI vAyu kA vega sadA anukUla rahatA hai| ve gaura-varNa, snigdha tathA 5 zyAma hote haiM (yA unake sira para cikane aura kAle bAla hote haiN)| unakA udara zarIra ke anurUpa unnata Wan hotA hai| ve amRta ke samAna rasIle phaloM kA AhAra karate haiN| unake zarIra kI U~cAI tIna gAU tIna kosa kI aura Ayu tIna palyopama kI hotI hai| pUrI tIna palyopama kI Ayu ko bhogakara ve ma akarmabhUmi-bhogabhUmi ke manuSya (anta taka) kAmabhogoM se atRpta rahakara hI mRtyu ko prApta hote haiN| 88. The twin (Yaugalik) human beings of Devkuru and Uttarkuru area move in the forests and caves. They have the best means of worldly enjoyment. They have good signs on their body, which indicate that they shall lead a comfortable life. Their facial expression is highly attractive, quiet, beautiful and meritorious. The structure of all the limbs of their 451 body is good. So they look very beautiful. Their palms and the lower side 41 of their feet are soft and beautiful like leaves of the red lotus. Their feet are bulged like a tortoise. Their fingers are in order and without any gap. Their nails are raised, thin, soft and of red colour. Their ankles are well developed properly proportioned and are not visible because they Hi are fleshy. Their thighs are round and proportional and fleshy like those of a doe, Kuruvind (a type of reed) and the spinning spindel (Takali). Their knees are like a round box with a cover and they are naturally covered with flesh. Their strength is like that of an intoxicated elephant. Their gait is charming. Their genitals are like those of a horse of good breed and are well developed. Their anus is free from foul matter like that of a horse of good breed. Their waist is better than even that of a healthy horse or of a lion. It is round in shape. Their navel is like a whirlpool in river Ganga. It is circular like number of waves moving round collectively. It is deep and wide like a lotus flower in full bloom due to falling rays of the sun. The central part of their body is sleek like bundled tripod, shrunk wood, a mace (moosal) or a handle of pure gold or Vajra of best quality. Their zrI praznavyAkaraNa sUtra (206) Shri Prashna Vyakaran Sutra 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 Ling %%%%%%

Page #269
body hair are in straight line, identical and closely knit together. They are very fine, black, shining and indicator of good fortune. They are extremely soft, beautiful and attractive. Their flanks are well developed and beautifully built like a fish or a bird. Their belly is like a fish. Their navel is sobre like lotus. The sides are bent downwards. So they look beautiful. They are in proper proportion, well developed and charming. The bones and ribs of their back and sides are fleshy and they are clean, beautiful, properly developed and healthy like gold. Their breast is level like a slab of gold. It is meritorious, smooth, levelled, fleshy, developed, broad and wide like the gateway of a town. Their wrists are like yoke of a cart or a pillar. They are fleshy, attractive and thick. The joints of their body are beautiful in shape and closely knit, thick, stable, beautiful and properly joined. Their arms are long and round like the bolt of the gate of a city. The arms of the Yugaliks are thick like the body of the great serpent and beautiful. They are long like the door-bolt protruding out. Their hands look charming because of red palms. They are fleshy, soft and beautiful in shape. They have properly proportioned fingers and they have good signs like Swastik. Their fingers are developed, soft, fine and properly built. Their nails are thin, clean, beautiful, shining and have the redness of copper. The lines on their hands are smooth. They bear the shapes of moon, sun, conch shell, nice wheel, swastik and other different shapes. Their shoulders are like the shoulders of healthy hebuffalo, pig, lion, tiger, bull and the master elephant of best class. They are complete and well developed. Their neck in length is equal to thickness of four fingers and it is as beautiful as conch-shell. Their beard and moustaches are symmetrical, distinct and beautiful in appearance. Their chins are strong, covered with flesh, good and broad like the bones of tiger. Their lower lips are as red as pure coral or Bimb fruit. The row of their teeth is white like a piece of moon, spotless conch shell, cow's milk, foam of the sea, Kunda flower, water drop, the water drop on lotus leaf or the lotus tube. Their teeth are complete, well-set, soft, well built and none is broken. They are very close to each other. Their thirty two teeth look like a single wide teeth. Their palate and tongue are as red as heated gold. Their nose is long like that of a Garud. It is straight and raised upwards. Their eyes are zru.1, caturtha adhyayana : abrahma Azraya (207) Sh.1, Fourth Chapter: Non-Celibacy Aasrava Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #270
5555555555555555555555555555 55 4 557 Y 4 like blossoming white lotus. Since they are always happy, their eyes have y white developed lids. Their eye-brows are beautiful like a bow bent y 55 downwards a bit. Their shape is like a line of black frozen clouds. It is in proper proportion and beautiful. Their ears are properly set and in proper size, so they can properly hear. They have the proper faculty of hearing. Their cheeks are developed, fleshy and appear to be red. Their broad forehead is like recently risen small moon. Their face is as bright as full moon. Their forehead is a bit bulging like an umbrella. The front part of their head is strong like iron dumble. It is well knit with sinews. It has good signs. It looks like a mansion having a spire or a round ball. The skin of their head is as clean and red as the gold cleaned in fire. It has hair in the centre. The hair on the head are very thick like the fruit of Semal tree. They are fine, soft, distinct, shining and have good signs. They produce fragrance and look beautiful. They are as black as y Bhujamochak jewel, neelamani, coryllium, buzzing happy bumble bees. They are in cluster, ring-shaped and turned to the right. All the parts of their body are well built and in proper proportion. Wan 57 457 zrI praznavyAkaraNa sUtra These Yugaliks are equipped with the best symbols, til and other good marks and qualities. They have thirty two good features. Their voice is sweat like that of a swan or that of cronch bird. It is deep like that of drum (dundubhi). It is as roaring as that of a lion. Their voice is not an interrupted one and not a disturbing one. Their sound is as roaring as that of a cloud so it is pleasant to the ear. Their voice, talk and pronunciation are all very beautiful. Their physical constitution is extremely strong (Vajra-rishabh-naraach) and structure is symmetrical (Sam Chaturasra Sansthaan). Their parts and sub-parts of the body are bright. The skin of their body is excellent. They are free from diseases and they take only a little food like Kank bird. Their digesting power is like that of a pigeon. Their stool is like that of a bird. So it does not stick to their body after the call of nature. Their back, sides and thighs are y beautiful and suited to the body. Their breath is as fragrant as lotus flowers. Their discharge is always normal. They are white, bright or loveable black in complexion. They have soft black hair on the head. Their belly is in accordance with their body. They take nectar like juicy fruit. Their height is three kos (6 miles). There life-span is three palyopam (a measure of time). After completely passing that period of 4 5 ZH (208) y 4 Shri Prashna Vyakaran Sutra Y ZH 4 En En En E E E E E E E SSSSSSSSSSSSSSSSS S 55 56 57 56 55 56 5 19595 95 95 9595959555555555555555555555555555554 4

Page #271
555555555555555555555555555555555555 three palyopam these human beings of akarm bhoomi (where one does not have to make any effort for livelihood) they die in a state of nonsatisfaction. vivecana : uparokta sUtroM meM yadyapi devakuru aura uttarakuru nAmaka akarmabhUmi-bhogabhUmi ke nAma kA ullekha kiyA gayA hai, tathApi uparokta varNana prAyaH sabhI tIsa akarmabhUmija manuSyoM ke lie aura 56 aMtaradvIpa ke yugalikoM ke lie samajha lenA caahie| Ayu aura avagAhanA jahA~ jitanI hai utanI samajhanI caahie| devakuru aura uttarakuru kA nAmollekha karane kA kAraNa yaha pratIta hotA hai ki vaha uttama akarmabhUmi hai| akarmabhUmi ke manuSya yugalika kahalAte haiM, kyoMki ve putra aura putrI ke rUpa meM-yugala ke rUpa meM hI utpanna hote haiN| ve putra aura putrI hI Age calakara pati-patnI bana jAte haiM aura eka yugala ko janma dete haiN| adhika santAna utpanna nahIM hotii| ina yugaloM kA jIvana-nirvAha vRkSoM se hotA hai| vanaspatibhojI evaM pUrNa rUpa se prAkRtika jIvana vyatIta karane ke kAraNa unakI zArIrika racanA kitanI sugaThita, svastha evaM spRhaNIya hotI hai, yaha tathya mUla pATha meM varNita unakI zarIrasampatti se kalpanA meM A sakatA hai| unakA jIvana bahuta hI zAnta, nirdvandva tathA kaSAya kI maMdatA vAlA hotA hai| unameM svArthalipsA bhI bahuta kama hotI hai| ukta vistRta varNana kA uddezya yahI pradarzita karanA hai ki tIna palyopama jitane dIrghakAla taka aura jIvana kI antima ghar3I taka yauvana-avasthA meM rahakara icchAnukUla evaM zreSTha se zreSTha bhogoM ko bhogakara bhI manuSya tRpta nahIM ho paataa| jIvana paryanta atRpti banI hI rahatI hai| prastuta sUtra meM yugaloM ko battIsa prazasta lakSaNoM kA dhAraka kahA gayA hai| ve battIsa lakSaNa isa prakAra hote haiM (1) chatra, (2) kamala, (3) dhanuSa, (4) uttama ratha, (5) vajra, (6) kUrma, (7) aMkuza, (8) vApI, (9) svastika, (10) toraNa, (11) sara, (12) siMha, (13) vRkSa, (14) cakra, (15) zaMkha, (16) gaja-hAthI, (17) sAgara, (18) prAsAda, (19) matsya, (20) yava, (21) stambha, (22) stUpa, (23) kamaNDalu, (24) parvata, (25) cAmara, (26) darpaNa, (27) vRSabha, (28) patAkA, (29) lakSmI, (30) mAlA, (31) mayUra, aura (32) pussp| (jambUdvIpa prajJapti 2/28) Elaboration-The description in these aphorisms is that of Devakuru and Uttarkuru area. Yet it should be understood that similar account is of all the thirty akarm areas and 56 middle islands (Antardveep). It appears that Devakuru and Uttarkuru have been specifically mentioned because they are the best among them. The human beings of akarm area are called Yugalik because they take birth as twins-one male and the other female this son and daughter pair later on becomes husband and wife and gives birth to one couple. They do not have any more offspring. zru.1, caturtha adhyayana : abrahma Azrava (209) Sh.1, Fourth Chapter: Non-Celibacy Aasrava

Page #272
29555595959555555 5 5 5 5 55 5 55 5 5 5 5 5555955555552 Wan Wan The livelihood of these Yugaliks is based on trees (that satisfy desires). They lead a completely natural life based on vegetables. The structure of their body is healthy and well built. This fact can be derived from the description of their anatomical wealth. Their life is very peaceful and free from quarrels. Their passions are mild. Their attachment to self is also pretty low. 5 phra Wan Wan 5 The purpose of detailed description of their life is to bring home the Wan fact that even after leading a very long life of three palyopam, a human phra enjoyed sensual pleasures of his choice and of a very high order. This Wan feeling of non-satisfaction persists till the end of their life. Wan being at the fag end of his life does not feel satisfied although he had all In the present aphorism, it has been mentioned that Yugaliks had 32 noble signs. They are as follows-- akarmabhUmija nAriyoM kI zarIra-sampadA PHYSICAL WEALTH OF WOMEN OF AKARM AREA Wan 89. pamayA viya tesiM hoMti sommA sujAyasavvaMgasuMdarIo pahANamahilAguNehiM juttA aikaMtavisappamANamauyaya- sukumAlakummasaMTiyasiliTThacalaNA ujjumauyapIvarasusAhayaMgulIo abbhuNNayara5 iyataliNataMbasuiNiddhaNakhA romarahiyavaTTasaMThiyaajahaNNapasatthalakkhaNaakoppajaMghajuyalA suNimmiyasuNi gUDhajANU maMsalapasatthaMsubaddhasaMdhI kayalIkhaMbhAirekasaMTiyaNivvaNasukumAlamauyakomala aviralasamasahiyasujAyavaTTapIvaraNiraMtarorU aTThAvayavIipaTThasaMTiyapasatthavicchiNNapihulasoNI vayaNAyAmappamANaduguNiyavisAlamaMsalasubaddhajahaNavaradhAriNIo vajjavirAiyapasatthalakkhaNaNirodarIo tivalivaliyata - miyamajhiyAo ujjuyasamasahiyajaccataNukasiNaNiddha - AijjalaDahasukumAlamauyasuvibhattaromarAI o / gaMgAvattagapadAhiNAvattataraMgabhaMgaravikiraNataruNabohiyaakosAyaMta paumagaMbhIraviyaDaNAbhI aNubbhaDa - saNNayapAsA sujAyapAsA saMgayapAsA miyamAyiyapINaraiyapAsA akaraMDuyakaNagaruyaga-NimmalasujAyaNiruvahayagAyalaTThI kaMcaNakalasapamANa - samasahiyalaTThacucuya - Amela pasatthasujAyapINakucchI Wan (1) Umbrella, (2) Lotus, (3) Bow, (4) Unique chariot, (5) Vajra, (6) Tortoise, (7) Short Lance ( ankush ), (8) Lake (Vapi), (9) Swastika, (10) Arch (Toran), (11) Pond, (12) Lion, (13) Tree, (14) Disc, (15) Conch Wan shell, (16) Elephant, (17) Palace, (19) Fish, (20)) Barley (Yav), (21) Pillar, (22) Memorial mound (Stupa ), ( 23 ) Gourd Bowl (Kamandalu), (24) Hill, 15 (25) Whisk (Chamar) (26) Mirror, ( 27 ) Bull, (28) Flag, ( 29 ) Goddess Wan Wan F (Lakshmi), (30) Garland, ( 31 ) Peacock, (32) Flower (Jambudveep 5 Prajnapti 2 /28) Wan zrI praznavyAkaraNa sUtra ( 210 ) phra Shri Prashna Vyakaran Sutra 5 5 5 5 5 5 55 5955955 5 5 5 5 55 5 5 55 5 5 555 5555 5 5 5 5 5 5 5 5 5 5955 595952 pha 25555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555555555 5 Wan Wan

Page #273
OM 5555555555555555555555 gajamalajuyalavaTThiyapayoharAo bhuyaMgaaNupubbata-NuyagopucchavaTTasamasahiyaNa-miyaAijjalaDahabAhA taMbaNahA maMsalaggahatthA komalapIvaravaraMguliyA giddhapANilehA ssisuursNkhckkvrsotthiyvibhktsuviriypaannilehaa| pINuNNayakakkhavatthIppaesapaDipuNNagalakavolA cauraMgulasuppamANakaMbuvarasarisagIvA maMsalasaMThiyapasatthahaNuyA dAlimapuSpappagAsapIvarapalaMbakuMciyavarAdharA suMdarottaroTThA dadhidagarayakuMdacaMdavA-saMtimaulaacchiddavimaladasaNA rattuppalapaumapattasukumAlatAlujIhA kaNavIramaula-akuDilaabbhuNNayaujjutuMgaNAsA sArayaNavakamalakumuyakuvala-yadalaNigarasarisalakkhaNa-pasatthaajimhakaMtaNayaNA ANAmiya-cAvaruilakiNhanbharAisaMgaya-sujAyataNukasiNaddhabhumagA allINapamANajuttasavaNA sussavaNA pINamaTTagaMDalehA cauraMgulavisAlamaNiDAlA komuirayaNiyaravimalapaDipuNNasomavayaNA chattuNNayauttamaMgA akvilsuNsinniddhdiihsiryaa| chtt-jjhy-juuv-thuubh-daaminni-kmNddlu-kls-vaavi-sotthiy-pddaag-jv-mcch-kumbhrhvr-mkrjjhy-aNk-thaal-aNkus-atttthaavy-supitttthamrsiriyaabhisey-tornn-meinni-udhivrpvrbhvnngirivr-vraayNs-sulliygy-usbh-siih-caamr-pstthbttiislkkhnndhriio| haMsasarisagaIo koilamahuragirAo kaMtA savvassa aNumayAo vavagayavalipalitavaMga-duvvaNNa-vAhidohagga-soyamukkAo uccatteNa ya NarANa thovUNamUsiyAo siMgArAgAracAruvesAo sundarathaNajahaNavayaNakaracaraNaNayaNA lAvaNNarUvajovvaNaguNovaveyA NaMdaNavaNavivaracAriNIo accharAobba uttarakurumANusaccharAo accheragapecchaNijjiyAo tiNi ya paliovamAiM paramAuM pAlaittA tAo vi uvaNamaMti maraNadhamma avitittA kaamaannN| 89. una yugalikoM kI striyA~ bhI saumya-zAnta svabhAva vAlI hotI haiN| aMgoM se sundara aura mahilAoM ke mukhya-mukhya uttama guNoM se yukta hotI haiN| unake caraNa atyanta kamanIya, calate samaya komala vastuoM se bhI atikomala, sukumAra, kachue kI taraha bIca meM ubhare hue, manohara hote haiN| unakI aMguliyA~ sIdhI, komala, puSTa aura paraspara saTI huI hotI haiM, unake nakha Age ko uThe hue, sukhada yA suracita, patale, tA~be ke samAna lAla, sApha evaM cikane hote haiN| unakI donoM jaMghAe~-piNDaliyA~ rooM se rahita, chAte kI-sI ubharI huI, golAkAra, uttama aura mAMgalya cihnoM se yukta aura dekhane meM ramaNIya hotI haiN| unake ghuTane acchI taraha se bane hue aura mA~sa se Dhake hone se sundara pratIta hote haiN| unakI saMdhiyA~ jor3eM mA~sa se puSTa, prazasta aura sugaThita-paraspara ba~dhI huI hotI haiN| unake donoM uru-jaMghAe~ sAMthala kele ke khambhe se bhI adhika gaThe hue AkAra kI, ghAva Adi se rahita, sukumAla, mulAyama evaM cikanI hotI haiM, tathA antararahita samapramANa vAle, sundara, gola aura supuSTa hotI haiN| unakI zroNi (kaTipradeza) jUe yA caupar3a-zataraMja khelane ke paTTe ke samAna AkAra vAlI rekhAoM sarIkhI, sundara lakSaNoM sahita athavA sahanazIla, vistIrNa aura pRthula hotI hai| ve apane mukha kI lambAI ke pramANa (bAraha aMgula) se dugunI (yAnI 24 aMgula) lambI, vizAla, mA~sa se puSTha, sugaThita jaghana-kamara ke Age zru.1, caturtha adhyayana : abrahma Azrava (211) Sh.1, Fourth Chapter: Non-Celibacy Aasrava Wan )) )))))) ) ) )) ) )))) ))

Page #274
555555555555555555555555555555555555 55555555555555555555555555555555))))))))55555558 ma ke bhAga-peDU ko dhAraNa karane vAlI hotI hai| unakA udara madhya meM patalA-kRza hone se vajra ke samAna zobhAyamAna, zubha lakSaNoM se yukta aura atyanta kRza hotA hai| unake zarIra kA madhya bhAga OM trivaliyoM-tIna rekhAoM se aMkita, patalA aura jhukA huA hotA hai| unakI romarAji sIdhI, eka sarIkhI, paraspara milI huI, svAbhAvika rUpa se bArIka, kAlI, AkarSaka, lalita, sukumAra, mulAyama aura alaga-alaga romoM se yukta hotI hai| unakI nAbhi gaMgA nadI ke bha~varoM ke samAna, dakSiNa kI ora cakkara lagAne vAlI taraMgoM ke samAna, OM sUrya kI kiraNoM kA sparza hote hI tAje naye khile hue va koza se alaga hue kamala ke samAna gambhIra __ aura vizAla hotI hai| unakI kukSi bAhara nahIM ubharI huI-prazasta, zreSTha aura puSTa hotI hai| unake pArzva 3 bhAga (kA~kha se nIce kA bhAga-bagaleM) ucita pramANa meM nIce kI ora acchI taraha jhuke hue hote haiM, + sundara hote haiM, paripuSTa aura AnandadAyaka hote haiN| unakI gAtrayaSTi deharUpI yaSTi svAbhAvika rUpa se 5 zuddha-sApha sone ke rucaka-eka prakAra ke AbhUSaNa kI taraha nirmala-svaccha, sunirmita evaM rogAdi se . Wan rahita hotI hai| unake donoM stana sone ke kalazoM kI taraha gola, unnata, samAna, kaThina, manohara, jur3avA~ , hai jaise, agrabhAga para lagI huI do cUci (stanAgra bhAga) se yukta hote haiN| unakI donoM bA~heM sarpa kI AkRti ke samAna kramazaH patalI, gAya kI pU~cha ke samAna gola, eka sarIkhI, zithilatArahita, jhukI huI, + AkarSaka aura ramaNIya hotI haiN| unake nakha tA~be ke samAna lAla hote haiN| unake hAtha ke paMje mA~sala OM paripuSTa hote haiM, unake hAthoM kI aMguliyA~ komala aura puSTa hotI haiM; unake hAthoM kI rekhAe~ cikanI hotI hai haiM; tathA unameM candramA, sUrya, zaMkha, zreSTha cakra, svastika Adi zubha vibhinna cihna aMkita hote haiN| unakI kA~kha aura malotsarga kA sthAna-guhya pradeza ubhare hue haiM tathA kapola paripUrNa aura golAkAra hote haiN| unakI grIvA cAra aMgula pramANa vAlI, zreSTha zaMkha ke jaisI hotI hai; unakI ThuDDI mA~sa se bharI / OM huI, puSTa aura Akara meM prazasta hotI hai| unake nicale oTha anAra ke khile hue phUla ke samAna + camakadAra. lAla-lAla. kAntimaya, kacha lambe aura sikar3e hue hote haiM, unake Upara ke oTha bhI bar3e // % sundara hote haiN| unake tAlu aura jIbha lAla kamala ke samAna komala hote haiN| unakI nAka kanera kI ma kaliyoM ke samAna Ter3hepana se rahita, Age se andara kI ora uThI huI, sIdhI aura U~cI hotI haiN| unake , - netra zarad-Rtu ke tAje sUryavikAsI kamala aura candravikAsI kumudapuSpa tathA nIlakamala ke pattoM ke Wan samUha ke samAna zubha lakSaNoM se zreSTha, kuTilatArahita aura kamanIya hote haiN| unakI bhauheM kiMcit kucha namAye hue dhanuSa ke samAna manohara, kAle-kAle bAdaloM kI ghaTAoM kI-sI sundara, patalI, kAlI aura OM cikanI hotI haiN| unake kAna acchI taraha saTe hue aura samucita hote haiN| unake kAnoM kI zravaNa zakti ke acchI hotI hai, unake kapola pramANayukta puSTa aura cikane hote haiM, unakA lalATa cAra aMgula caur3A aura vistIrNa hotA hai| unakA mukha cA~danI se yukta nirmala pUrNa candramA ke samAna gola aura saumya hotA hai| Wan unakA mastaka chatra ke samAna gola aura ubharA huA hotA hai| unake mastaka ke keza kAle, cikane aura lambe-lambe hote haiN| unakI gati-cAla haMsa ke samAna hotI hai| koyala ke samAna unakI madhura vANI hotI. Si FFF$$$$$$$$$$$$$$$$F$$$$$$$$$$$$$$$$$$$$$$$$$$$$$Si zrI praznavyAkaraNa sUtra (212) Shri Prashna Vyakaran Sutra 854155)) ))))))) ))) )) )))))

Page #275
555555555555555555555555555555555555 hai| ve kAnti vAlI aura sarvajanapriya hotI haiN| ve mukha para jhurriyoM, sapheda bAloM aura apaMgapanaaMgavikalatA se rahita hotI haiM tathA kurUpatA, vyAdhi, durbhAgya aura zoka se mukta haiN| ve U~cAI meM puruSoM se kucha kama (cAra aMgula) U~cI hotI haiN| ve nimnalikhita uttama batIsa lakSaNoM se sampanna hotI haiM (1) chatra, (2) dhvajA, (3) yajJastambha, (4) stUpa, (5) dAminI-mAlA, (6) kamaNDalu, (7) kalaza, (8) vApI, (9) svastika, (10) patAkA, (11) yava, (12) matsya, (13) kacchapa, (14) pradhAna ratha, (15) makaradhvaja (kAmadeva), (16) vajra, (17) thAla, (18) aMkuza, (19) aSTApada-juA khelane kA paTTa yA vastra, (20) sthApanikA-ThavaNI yA U~ce paiMde vAlA pyAlA, (21) deva, (22) lakSmI kA abhiSeka, (23) toraNa, (24) pRthvI, (25) samudra, (26) zreSTha bhavana, (27) zreSTha parvata, (28) uttama darpaNa, (29) krIr3A karatA huA hAthI, (30) vRSabha, (31) siMha, aura (32) cmr| ve kamanIya kAnti se yukta aura sabhI ko priya lagatI haiN| ve zrRMgAra ke AgAra ke samAna aura sundara veza-bhUSA se suzobhita hotI haiN| unake stana, jaghana, mukha, hAtha, pA~va aura netra-sabhI aMga atyanta sundara hote haiN| lAvaNya, rUpa aura yauvana ke guNoM se sampanna hotI haiN| ve nandanavana meM vihAra karane vAlI apsarAoM sarIkhI uttarakuru kSetra kI mAnavI apsarAe~ hotI haiN| unheM dekhakara unake adbhuta saundarya para Azcarya hotA hai ki mAnavI meM bhI itanA apAra saundarya sambhava hai! ve tIna palyopama jitane dIrghakAla taka iSTa evaM utkRSTa mAnavIya bhogapabhogoM kA upabhoga karake bhI kAmabhogoM se tRpta nahIM ho pAtIM aura atRpta rahakara hI kAladharma ko prApta hotI haiN| ___89. The ladies of those Yugaliks are quiet and sobre by nature. They have beautiful features and all the primary good qualities of women. Their feet are very beautiful. They are more soft than all the soft things, and with a bulge in the middle like a tortoise. They look very charming. Their fingers are straight, soft, well developed and very close to each other. Their nails are a bit protruding, pleasant to look at and properly built. They are thin and red like copper, neat and slippery. Their thighs and shins are free from hair and raised like an umbrella. They are round in shape and possess auspicious marks. They are very charming to look at. Their knees are well built and covered with flesh. So they look graceful. Their joints are healthy, fleshy and properly shaped. Their two thighs are like banana trunk in shape and more closely knit. They are soft, levelled, slippery and free from any mark of wound. They are in proper proportion, round, beautiful and well built. Their waist is like the lines in a chess board. They are beautiful having good signs, broad and smooth. They are twice the size of the mouth (12 fingers thick), fleshy, well knit and have the pubis at its front. Their belly looks like Vajra as it zru.1, caturtha adhyayana : abrahma Azraya (213) Sh.1, Fourth Chapter:Non-Celibacy Aasrava

Page #276
Si Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$%%%%%%%%%%%Yin 5 is slim at the centre. It is very slim and has good marks on it. The 4i middle part of their body has three lines. It is thin and bent. The lines of hair on their body are identical, straight, closely connected to each other and very fine (subtle) by nature. They are black, attractive, beautiful, smooth, soft and have distinct hair. Their navel is like whirlpools in Ganga river. It is like currents in circular motion towards the south. It is deep and spread like freshly blossoming lotus at the touch of sun rays. Their armpit is beautiful and properly developed. It is not bulging out. Their sides are in proper shape and tapering down properly. They are charming and pleasant to the eye. Their body is as pure, clean, properly developed as the ornament made of pure gold. They are free from disease. Their breasts are round like golden pitchers, developed, identical, shapely, beautiful and close to each other. They have nipples at their tips. Their arms are serpent-like in 4 i shape gradually becoming thinner. They are round like the tail of a cow, identical, free from weakness, bent, attractive and beauti hands are fleshy. Their fingers are soft and properly built. The lines on their hands are smooth and various signs such as those of moon, sun, conch shell, good wheel, Swastika and others are visible on them. Their armpit and private parts are plump. Their cheeks are round and properly developed. Their neck in length is equal to thickness of four fingers. It is like good conch shell. Their chin is covered with flesh and good in shape. Their lower lips are red like blossoming flower of pomegranate. They are bright, shining and slim. Their upper lips are also very beautiful. Their palate and tongue are soft like red lotus. Their nose, like Kaner flower, is free from any bend. It is tapered inside, straight and high. Their eyes are like fresh sunflowers of winter. They bear good marks like flowers blossoming in moonlight and bunch of leaves of blue lotus flowers. They are beautiful and free from any crookedness. Their eye-brows are as beautiful as a little bent bow. They are as black and beautiful as the black clouds bearing rain. They are thin and soft. Their ears are in proper proportion and clinching to their body. Their hearing power is good. Their cheeks are developed, smooth and in proper proportion. Their forehead is four finger broad and wide. Their voice is as sweat as that of a Cuckoo. It is liked by every one. They do not have wrinkles, white hair or any deformity of limbs. They are free FFFFFFFFFFTing Ting Ting Ting Ting Ting 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 zrI praznavyAkaraNa sUtra (214) Shri Prashna Vyakaran Sutra 5444454454 455 41 414 415 416 41414141414141414141414141414141

Page #277
nAmamA 1 La.. 1964955555555555))))))))))))))))). from ugliness, diseases, ill luck or sorrow. They are a little less in heighty than men. They have the following 32 meritorious signs, ____ (1) Umbrella, (2) Flag, (3) Yajna Pillar, (4) Memorial mound, (5) Garland, (6) Bucket, (7) Pot, (8) Lake, (9) Swastika, (10) Buntings, y (11) Yav (barley), (12) Fish, (13) Tortoise, (14) Main chariot, (15) Cupid, (16) Vajra, (17) Plate, (18) Short lance, (19) Cloth board for gambling, (20) Cup with high bottom, (21) Celestial being, (22) Anointing of Lakshmi, (23) Welcome gate, (24) Ground, (25) Sea, (26) Mansion, (27) Holy hill, (28) Holy mirror, (29) Playing elephant, (30) Bull, (31) Lion, and (32) Whisk. They have a beautiful glow and are loved by all. They are abode of embellishment and adorned in beutiful dress. Their breasts, thighs, face, i hands, feet and eyes are all extremely beautiful. They have all the charms of the youth. They are fairies in human form of Uttarkuru area like the fairies moving in Nandan forest. One feels wonder struck at their beauty and feels how it is possible to see such a grand beauty in ! human beings. They do not feel satisfied with the worldly pleasures they enjoy for a long period of three palyopam. They die in a state of nonsatisfaction. vivecana : prastuta pATha meM bhogabhUmi kI mahilAoM kA nakha se zikha taka kA vistRta varNana kiyA gayA hai| isa / varNana meM unake zarIra ke samasta aMgopAMgoM kA pRthak-pRthak varNana hai, jo vividha upamAoM dvArA spaSTa kiyA ! / gayA hai| yaha saba kathana unake bAhya saundarya kA pradarzaka hai| unakI Antarika prakRti, svabhAva Adi ke viSaya meM yahA~ ! koI ullekha nahIM hai| isakA kAraNa yaha hai ki isase pUrva bhogabhUmija puruSoM ke varNana meM jo kahA jA cukA hai, / vaha yahA~ bhI samajha lenA hai| tAtparya yaha hai ki vahA~ ke mAnava-puruSa jaise alpakaSAya evaM sAttvika svabhAva vAle A hote haiM vaise hI vahA~ kI mahilAe~ bhI hotI haiN| jaise puruSa pUrNatayA nisargajIvI hote haiM vaise hI nAriyA~ bhI sarvathA ! - nisarga-nirbhara hotI haiN| prakRtijIvI hone ke kAraNa unakA samagra zarIra sundara hotA hai, nIroga rahatA hai aura / / anta taka unheM vRddha avasthA janita viDambanA nahIM bhugatanI pdd'tii| unheM bur3hApA nahIM aataa| jIvana-paryanta ve Ananda, bhoga-vilAsa meM magna rahatI haiN| phira bhI anta meM bhogoM se atRpta rahakara hI maraNa ko prApta hotI haiN| i Elaboration--In the present lesson the beauty of ladies of bhog land (land of enjoyment) has been described from tip to toe. In this narration each part of their body has been separately described and it has been elaborated by suitable analogies. LE LE LC LE LC LE LELE LC LE LC J. pAnAmAnAnAnAnA / zru.1, caturtha adhyayana : abrahma Azrava (215) Sh.1, Fourth Chapter: Non-Celibacy Aasrava 35555)))))))))))))))))))))))))))))))

Page #278
55555555 Wan All this description expresses their external beauty. There is no mention whatever of their inner nature, behaviour and the like. It is because has been said earlier about the men of the land of enjoyment (bhog bhoomi) should be considered here also. In nutshell the women of this area have mild passion and good nature like men. Just as men live is Wan on nature, so do the women. Since they live on nature their entire body beautiful. It is always free from diseases. They do not have to face decline Wan in health even in old age. In fact they never look old, they remain engrossed in worldly pleasures and enjoyment throughout their life, still they die in a state of non-satisfaction. Wan lubdha jIvoM kI durdazA BAD CONDITION OF MEN ATTRACTED TO OTHER'S WOMEN prastuta sUtra pATha meM batAyA gayA hai ki abrahmacarya sevana kA AcaraNa karane vAle kisa taraha kA AcaraNa karate haiN| parastrI 90. mehuNasaNNAsaMpagiddhA ya mohabhariyA satthehiM haNaMti ekkamekkaM / visayavisaudIraesu paradArehiM hammaMti visuNiyA dhaNaNAsaM sayaNavippaNAsaM ya pAuNaMti / parassa dArAo je saNAsaMpagiddhA ya mohabhariyA assA hatthI gavA ya mahisA migA ya mAreMti ekkamekkaM / mayagaNA vANarAya pakkhI ya virujjhaMti, mittANi khippaM havaMti sattU / samae dhamme gaNe ya bhiMdaMti pAradArI | dhammaguNarayA ya baMbhayArI khaNeNa ulloTThae crittaao| jasamaMto suvvayA ya pAveMti ayasakittiM / rogattA vAhiyA pavaDUDheMti rogavAhI / duve loyA duArAhagA havaMti - ihaloe caiva paraloe parassa dArAo je avirayA / taheva kei parassa dAraM gavesamANA gahiyA ya hayA ya baddharuddhA ya evaM jAva gacchaMti viulamohAbhibhUyasaNNA / 90. jo manuSya maithunasaMjJA meM arthAt maithuna sevana kI vAsanA meM atyanta Asakta rahate haiM aura mUr3hatA athavA kAmavAsanA se bhare hue hote haiM, ve paraspara meM eka-dUsare kA zastroM se ghAta karate rahate haiM / koI-koI viSayarUpI viSa kI udIraNA karane vAlI arthAt viSayavAsanA bar3hAne vAlI parakIya striyoM meM pravatta hokara dUsaroM ke dvArA mAre jAte haiN| jaba unakI parastrI lampaTatA prakaTa ho jAtI hai taba (rAjA yA zAsana dvArA) unakI sampatti aura kuTumba kA vinAza kiyA jAtA hai| zrI praznavyAkaraNa sUtra avare jo parastriyoM se virata nahIM haiM aura maithunasevana kI vAsanA meM atIva Asakta haiM aura moha se bharapUra haiM, aise ghor3e, hAthI, baila, bhaiMse aura mRga-vanya pazu paraspara lar3akara eka-dUsare ko mAra DAlate haiN| manuSyagaNa, bandara aura pakSIgaNa bhI maithunasaMjJA ke kAraNa paraspara virodhI bana jAte haiN| mitra zIghra hI zatru bana jAte haiN| avirayA (216) Shri Prashna Vyakaran Sutra 5555555 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 55 5 5 5 5 5

Page #279
nA mAnAnAnAnAnAnAnAnAnAnAnA nAgA 1555555555555555555555555555555555555 . parastrIgAmI puruSa apane siddhAntoM yA zapathoM ko, ahiMsA, satya Adi dharmoM ko tathA gaNa-samAna " AcAra-vicAra vAle samUha ko yA samAja kI maryAdAoM kA lopa kara dete haiM, yahA~ taka ki dharma aura / saMyamAdi guNoM meM nirata brahmacArI puruSa bhI maithunasaMjJA ke vazIbhUta hokara kSaNabhara meM cAritra-saMyama se bhraSTa ho jAte haiN| bar3e-bar3e yazasvI aura vratoM kA samIcIna rUpa se pAlana karane vAle bhI apayaza aura apakIrti ke bhAgI bana jAte haiN| jvara Adi rogoM se grasta tathA kor3ha Adi vyAdhiyoM se pIr3ita prANI maithunasaMjJA kI tIvratA ke kAraNa roga aura vyAdhi kI adhika vRddhi kara lete haiM, arthAt maithunasevana kI adhikatA rogoM ko aura vyAdhiyoM ko bar3hAvA dene vAlI hai| jo manuSya parastriyoM meM Asakta hote haiM, ve ihaloka aura paraloka donoM lokoM meM durArAdhaka hote haiN| arthAt ihaloka meM aura paraloka meM bhI ArAdhanA karanA unake lie kaThina hai| isI prakAra parastrI kI talAza meM rahane vAle koI-koI manuSya jaba pakar3e jAte haiM to pITe jAte haiM, ' bandhanoM se bA~dhe jAte haiM aura kArAgAra meM banda kara diye jAte haiN| isa prakAra jinakI buddhi tIvra moha yA mohanIya karma ke udaya se naSTa ho jAtI hai, ve yAvat adhogati ko prApta hote haiN| This aphorism details the kind of inflow incurred by those who indulge in non-celibacy - 90. Those men who are deeply engrossed in feeling for mating and are in a state of ignorance about its results, they hunt each other with their E weapons. Some are killed by others when they engage in sex with the women folk of others attracted by their amorous activities. When their such behaviour becomes apparent the king or the ruler snatches their wealth and destroys their family. Such horses, elephants, bullocks, he-buffaloes, deer and other beasts y of the forest fight among themselves who are not devoid of attraction for females of others and who are deeply attached to cohabitation and delusion. Even human beings, monkeys and birds become inimical to each other due to their desire for mating. Friends soon turn into enemies on account of it. The man who has sex with the wife of another person disregard the principles and their vows, the basic tenets of non-violence truth and the like, the social code and the dictum laid down by the society. Even the person observing the life of self-restraint and celibacy continuously lose their life of restraint in a moment due to their inclination to cohabit. mmmmmmmmmmmm nAnAnAnAnAnAnA zru.1, caturtha adhyayana : abrahma Azrava (217) Sh.1, Fourth Chapter : Non-Celibacy Aasrava 95555555555555555555555555555555555

Page #280
B U dhamaU))))))))))))))))))55555555558 Even those who are highly respectable and are meticulously following 41 their vows bring dishonour due to it. Persons suffering from fever, leprosy and other suchlike diseases 4 aggravate their suffering by engaging in sex. Non-celibacy increases such diseases. Persons attached to women of others spoil their present life and also $ the succeeding life. It is difficult for them to follow the religious order in the present life and the life to follow. Similarly, the persons who are in search of women of others (for illicit activities) are beaten, chained and put in prison when they are caught. Thus these persons whose intellect is adversely affected by delusion or by the affect of deluding Karma, are in the end re-born in low category of state of existence. vivecana : mAnava ke mana meM jaba tIvra maithunasaMjJA-kAmavAsanA ubharatI hai taba usakI mati viparItagAmI ho jAtI hai aura usakA viveka-karttavya-akarttavyabodha vilIna ho jAtA hai| vaha bhaviSya meM hone vAle bhayAnaka pariNAmoM kA samyak vicAra karane meM asamartha bana jAtA hai| isI kAraNa use viSayAndha kahA jAtA hai| usa samaya Wan vaha apane yaza, kula, zIla Adi kA tanika bhI vicAra nahIM kara sktaa| ke sUtra meM 'viSayavisassa udIraesu' kahakara striyoM ko viSayarUpI viSa kI udIraNA yA udreka karane vAlI kahA OM gayA hai| isI prakAra isa kathana kA abhiprAya yaha hai ki jaise strI ke darzana, sAnnidhya, saMsparza Adi se puruSa meM kAmavAsanA kA udreka hotA hai, usI prakAra puruSa ke darzana, sAnnidhya Adi se striyoM meM vAsanA kI udIraNA fa hotI hai| strI aura puruSa donoM hI eka-dUsare kI vAsanAvRddhi meM bAhya nimittakAraNa hote haiN| antaraMga nimittakAraNa vedamohanIya Adi kA udaya hai tathA bahiraMga nimittakAraNa strI-puruSa ke zarIra Adi haiN| bAhya + nimitta milane para veda-mohanIya kI udIraNA hotI hai| maithunasaMjJA kI utpatti ke cAra mukhya kAraNa batalAte hue kahA gayA hai paNIdarasabhoyaNeNa ya tassuvajoge kusiilsevaae| vedassudIraNAe, mehuNasaNNA havadi evN|| (1) indriyoM ko uttejita karane vAle gariSTha rasIle bhojana se, (2) pUrva jIvana meM sevana kiye gaye viSayasevana kA smaraNa karane se, (3) kuzIla ke sevana se, aura (4) veda-mohanIyakarma ke udaya se maithunasaMjJA utpanna hotI hai| Elaboration-When the deep desire for mating arises in the mind of a human being, his thinking becomes adverse. He loses his faculty of discrimination. He becomes incapable of understanding the grave B5555555555555555555555555555555555555555555555555 | zrI praznavyAkaraNa sUtra (218) Shri Prashna Vyakaran Sutra

Page #281
Wan consequences of his activities. So he is called saturated in adverse 5 sensual desires. He cares a fig for his honour, family and conduct. phra Wan pha In the aphorism there is the phrase 'Visaya Visassa Udeerayesu'. It means that sexual desire increases when one sees a women-the very cause of the poison of sex. Just as the very sight, contact or touch of a woman creates the amorous sexual feeling in men. Similary the sight contact and the like of men creates the desire for amorous activities in women. Both men and women are the cause of increase of amorous feeling among each other. The inner cause is the effect of the deluding Karma while the external cause is the physical body of men and women. The appearance of external cause is the source for the rising effect of deluding Karma. There are four causes for the appearance of the desire for mating. They are-(1) rich diet that energises the senses, (2) the pha memory of marital activities of the past, ( 3 ) engaging in illicit contact, 5 and (4) the effect of deluding Karma. phra 5 pha ***tmi**************************tmilllillli 45 46 91. mehuNamUlaM ya subbae tattha tattha vattapuvvA saMgAmA jaNakkhayakarA sIyAe, dovaIe kae, 5 ruppiNIe, paumAvaIe, tArAe, kaMcaNAe, rattasubhaddAe, ahilliyAe, suvaNNaguliyAe, kiNNarIe, surUvavijjumaIe, rohiNIe ya, aNNesu ya evamAiesu bahave mahilAkaesu suvvaMti aikkaMtA saMgAmA 5 gAmadhammamUlA abaMbhaseviNo / ihaloe tAva NaTThA, paraloe vi ya NaTThA / 5 F F F F F B F F abrahmacarya kA duSpariNAma BAD RESULTS OF NON CELEBACY yahAM sUtrakAra ne batAyA hai ki abrahmAcaraNa kA kitanA bhaMyakara phala prApta hotA hai| mahayA mohatimisaMdhayAre ghore tasathAvarasuhumabAyaresu pajjattamapajjatta-sAhAraNasarIrapatteyasarIresu ya aMDaya - poyaya - jarAuya - rasaya - saMseima - sammucchima - ubbhiya - uvavAiesu ya Naraya - tiriya- deva - mANusesu jarAmaraNarogasogabahule paliovamasAgarovamAI aNAIyaM aNavadaggaM dIhamaddhaM cAuraMta - saMsAra - kaMtAraM aNupariyaTTati jIvA mohavasasaNNiviTThA / 91. maithuna sevana ke nimitta vibhinna granthoM meM sItA ke lie, draupadI ke lie, rukmiNI ke lie, padmAvatI ke lie, tArA ke lie, kAMcanA ke lie, raktasubhadrA ke lie, ahilyA ke lie, svarNaguTikA ke lie, kinnarI ke lie, surUpavidyunmatI ke lie aura rohiNI ke lie atIta kAla meM aneka manuSyoM kA saMhAra karane vAle saMgrAma hone ke varNana sune jAte haiM, indriyoM kI viSayAsakti arthAt maithuna sevana ke kAraNa hI ye saMgrAma hue haiN| isa prakAra anya striyoM ke nimitta bhI saMgrAma huye haiM jo abrahma mUlaka haiN| abrahma kA sevana karane vAle isa loka meM to naSTa hote hI haiM, ve paraloka meM bhI naSTa hote haiN| zru. 1, caturtha adhyayana : abrahma Azrava (219) Sh.1, Fourth Chapter: Non-Celibacy Aasrava Tttttttttttttttttttt 5 Wan 5 558

Page #282
%%%! % %% 55555555555555555555555555555555558 OM moha ke vazIbhUta prANI paryApta aura aparyApta, sAdhAraNa aura pratyekazarIrI jIvoM meM, aNDaja, potaja, ' jarAyuja, rasaja, saMsvedima, udbhijja aura aupapAtika jIvoM meM, tathA naraka, tiryaMca, deva aura , OM manuSyagati ke jIvoM meM, mahAmoharUpI aMdhakAra se vyApta evaM ghora-dAruNa paraloka meM aneka palyopamoM evaM sAgaropamoM jitane sudIrghakAla paryanta dAruNa kaSTa bhogate haiM tathA anAdi aura ananta, dIrgha mArga vAle aura cAra gati vAle saMsArarUpI mahAvana meM bAra-bAra paribhramaNa karate rahate haiN| Here the author informs about the terrible consequences of noncelibacy 91. In many texts, we see the description of many wars in the ancient period leading to the death of many persons and the cause of them was women such as Sita, Draupadi, Rukmani, Padmavati, Tara, Kanchana, Rakt-Subhadra, Ahilya, Swarn-gutika, Kinnari, Surup-Vidyunmati and Rohini. The basis of these was the desire for sex or infatuation for sensual pleasures. In the same way wars have been fought due to sexual desires for other women. Persons engaging in illicit marital relations adversely affect their present life and also the succeeding life. As a result of the deluding Karma, a living being has to go through 4 severe suffering for a very long period running into many Palyopam and Sagaropam in the next life-span in which there is the darkness of extreme delusion in the state of existence in hell, as celestial being, as human being or as animal (tiryanch state). He may be born in aparyapt (when sense organs are not yet complete) state or in paryapt state. He may be born in plant life where one life is one seed (pratyek shariri) or infinite number of lives in one body (Sadharan Shariri). He may take birth in egg form or as potaj (as the elephant is born) or as Jaraayuj (as a calf is born) or in juice or in perspiration (Sansvedaj) or may come out from the earth by breaking it (udbhij) or as aupapatik (as the hellish and celestial beings with fluid body are born). They continue taking birth and re-birth in the world of four states of existence again and again since beginningless period. vivecana : prastuta sUtra meM prAcInakAla meM striyoM ke nimitta hue saMgrAmoM kA ullekha karate hue sItA, dropadI Adi ke nAmoM kA nirdeza kiyA gayA hai| kintu inake atirikta bhI saikar3oM anya udAharaNa itihAsa meM vidyamAna haiN| parastrIlampaTatA ke kAraNa Aye dina hone vAlI hatyAoM ke lomaharSaka samAcAra Aja bhI samAcAra-patroM meM anAyAsa hI paDhane ko milate rahate haiN| %% FFFFFFFFFFFFFFhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhhh %% %% %% %% %% %% % %%% % %% %% %% zrI praznavyAkaraNa sUtra (220) Shri Prashna Vyakaran Sutra %% % 3555555555555559999999999999999458

Page #283
355555555555555555545555555))) ))) IP IP IP IP IP ir hhhhhhhhhhhhhhhhhhhhhhhhhhhhhFFIFFIF b b ntb tb tb tb tb tb tb t hai isa kAmavAsanA ke kAraNa saMsAra meM hajAroM to kyA, lAkhoM aura kabhI-kabhI karor3oM manuSyoM ko apane prANoM se hAtha dhonA par3A hai| rudhira kI nadiyA~ bahI haiN| deza ko bhArI kSati sahanI par3I hai| ataeva yaha pApa bar3A # hI dAruNa hai| sUtra meM nirdiSTa nAmoM se saMbaddha saMkSipta kathAe~ pariziSTa meM dI gaI haiN| sUtra meM saMsArI jIvoM ke paryApta-aparyApta Adi vividha bhedoM kA ullekha karake batAyA hai| atyanta alpa AyuSya vAle jIva bhI kAma-moha se pIr3ita haiN| sAgaropama kI AyuSya vAle prANI bhI sudIrghakAla taka kAmasukha bhogane ke pazcAt bhI unase atRpta hI rahate haiN| kAmabhoga bhogane se Aja taka kisI ko tRpti nahIM huii| isase jo nivRtta ho gaye ve hI tRpti-sukha kA anubhava kara sakate haiN| Azaya yaha hai ki jo prANI abrahma ke pApa se virata nahIM hote, unheM dIrghakAla paryanta janma-jarA-maraNa kI tathA anya aneka prakAra kI bhISaNa evaM dussaha yAtanAoM kA bhAgI bananA par3atA hai| ___Elaboration-In the present aphorism, the names of Sita, Draupadi and others have been mentioned in the context of wars that had taken place in the ancient period due to women. In the history there are hi hundreds of such examples. Even now-a-days we find heart-rending news in the newspapers quite often relating to deaths due to mating with the women of others (women other than one's wife). In the world, there are thousands of instances of such lustful activities. Sometimes millions of people had to leave their life as a result thereof. There was great bloodshed. The country had to bear great lossy on this account. So this sin is very grave. In the annexure, some stories relating to the names mentioned in this aphorism have been narrated in brief. In the aphorism, different types of worldly beings--complete or incomplete (aparyapt) in form have been mentioned. Even those living beings whose life-span is extremely minute, suffer as a result of their lust. Even those living beings whose life-span is Sagaropam, remain unsatisfied after enjoying amorous activities for a very long period. Nobody has got satisfaction in sexual enjoyment till today. Th have subdued their sexual desires, only they experience satisfaction and ! happiness. In other words, the living beings who have not detached themselves from the sin of non-celibacy, they go through the sufferings of birth, old age and death for a long period and also many other dreadful unbearable troubles. b t t t b t n t t n t n t n t n t n n t n t n t zru.1, caturtha adhyayana : abrahma Azrava n (221) Sh.1, Fourth Chapter: Non-Celibacy Aasrava t %%%%%%%% %%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Gong Xian Xian Xian Xian Xian Xian 8

Page #284
27 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 5 5 5 5 5 5 5 5 5 5 5552 Wan 5 upasaMhAra CONCLUSION 92. eso so abaMbhassa phalavivAgo ihaloio paraloio ya appasuho bahudukkho mahabhao bahurayapagADho dAruNo kakkaso asAo vAsasahassehiM muccai, Na ya aveyaittA atthi hu mokkhotti, evamAhaM NAyakulaNaMdaNo mahappA jiNo u vIravaraNAmadhijjo kahesI ya abaMbhassa phalavivAgaM eyaM / taM abhavi catthaM sadevamaNuyAsurassa loyassa patthaNijjaM evaM cirapariciyamaNugayaM duraMtaM / tti bemi / || cautthaM ahammadAraM samattaM // Wan 92. isa prakAra pUrva pATha meM phalavipAka batAyA hai| yaha sukha se abrahma rUpa adharma kA yaha ihaloka sambandhI aura paraloka sambandhI phra rahita athavA lezamAtra sukha vAlA kintu bahuta duHkhoM vAlA hai| yaha Wan phalavipAka atyanta bhayaMkara hai aura atyadhika pApa-raja se saMyukta hai| bar3A hI dAruNa aura kaThora hai| asAtA kA janaka hai - hajAroM varSoM meM arthAt bahuta dIrghakAla ke pazcAt isase chuTakArA milatA hai, kintu ise bhoge binA chuTakArA nahIM milatA, aisA jJAtakula ke nandana vIravara - (mahAvIra ) mahAtmA, jinendratIrthaMkara ne kahA hai aura abrahma kA phalavipAka pratipAdita kiyA hai| athavA bar3I kaThinAI se isakA anta AtA hai| yaha cauthA Asrava abrahma hai| sabhI devatA, manuSya aura asura sahita samasta loka ke prANI inakI vAMchA karate haiN| prANiyoM ko yaha cirakAla se paricita hai| pIche lagA huA aura duranta hai - duHkhaprada hai 5 Wan This is the fourth asrava (inflow of Karma). All the living beings including celestial beings, human beings and demon gods have a desire for it. They are well acquainted with it since a very long period. It is attached to them. It is very harsh in the end. It causes great distress. It can be finished with a great difficulty. zrI praznavyAkaraNa sUtra // caturtha abrahmacarya adharma dvAra samApta // 92. Thus in the preceding aphorism the consequence of the activities besmeared with non-chastity (abrahm) in this life and in succeeding 5 lives has been narrated. It is either devoid of happiness or provides insignificant happiness. But it is full of great distress. This result is extremely dreadful and it is extremely polluted with the karmic matter. It is very harsh and troublesome. It produces pain. One is freed from it after a very long period of thousands of years. One cannot avoid it without experiencing. Such is the version of Tirthankar Mahavir of Wan Jnatri clan. This is how he has explained the result of non-chastity. * END OF THE FOURTH CHAPTER * 2 45 55 5 5 55 55555 5 5 5 5 5 5955 55 5 555 59595959595555555959595 2 (222) phra Shri Prashna Vyakaran Sutra phra Wan Wan Wan Wan Wan Wan phra Wan phra Wan Wan 2 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5552 Wan

Page #285
1955) ))555555 5 555 paMcama adhyayana : parigraha FIFTH CHAPTER : ATTACHMENT (PARIGRAHA)|| Irir IP IP IF II ir Iririririr 4. zAstrakAra ne isa paMcam adhyayana meM parigraha Azrava ke rUpa meM pAMcaveM adharmadvAra kI prarUpaNA kI hai| pichale adhyayanoM kI hI zailI meM sarvaprathama parigraha kA svarUpa batAyA hai| usake pazcAt isake paryAyavAcI nAma, ise sevana karane vAle, anta meM isake avazyabhAvI durguNoM kA varNana kiyA hai| parigraha kA svarUpa NATURE OF PARIGRAHA 93. [1] jaMbU ! itto pariggaho paMcamo u nniymaa| ___NANAmaNi-kaNaga-rayaNa-maharihaparimalasaputtadAra-parijaNa-dAsI-dAsa-bhayaga-pesa-haya-gayago-mahisa-uTTa-khara-aya-gavelaga-sIyA-sagaDa-raha-jANa-jugga-saMdaNa-sayaNAsaNa-vAhaNakuviya-dhaNadhaNNa-pANa-bhoyaNAcchAyaNa-gaMdha-malla-bhAyaNa-bhavaNavihiM ceva bahu-vihIyaM / ___ bharahaM nng-nngr-nnigm-jnnvy-purvr-donnmuh-khedd-kbbdd-mddNb-sNbaah-pttttnn-shssprimNddiyN| thimiyameiNIyaM egacchattaM sasAgaraM bhuMjiUNa vsuhN| ___ 93. [1] gaNadhara zrI sudharmA svAmI apane ziSya jambU svAmI se kahate haiM-he jambU ! cauthe abrahma nAmaka AsravadvAra kA nirUpaNa karane ke pazcAt yaha pA~cavA~ parigraha (Asrava) batAtA huuN| (isa parigraha kA svarUpa isa prakAra hai-) ___ aneka jAti ke maNiyoM, sonA, karketana Adi ratnoM, kastUrI Adi bahumUlya sugaMdhamaya dravyoM, putra aura patnI sameta parivAra, dAsI-dAsa, kAma karane vAle naukara-cAkara, karmacArI, ghor3e, hAthI, gAya, bhaiMsa, U~Ta, gadhoM, bakaroM, bakariyoM, bher3oM, pAlakiyoM, zakaTa-gAr3I-chakar3A, ratha, yAnoM yugya-do hAtha lambI vizeSa prakAra kI savArI gAr3iyoM, krIr3Aratha, zayana, Asana, vAhana tathA ghara ke upayoga meM Ane vAle vividha prakAra kA sAmAna, dhana, dhAnya-gehU~, cAvala Adi, peya padArtha, bhojana, pahanane-or3hane ke vastra, gandha-kapUra Adi, mAlA-phUloM kI mAlA, bartana-bhAMDe tathA bhavana Adi aneka prakAra kI sAmagrI ko (bhoga lene para bhii)| ___ aura hajAroM parvatoM, nagaroM, nigamoM, janapadoM, mahAnagaroM, droNamukhoM, kheTa (cAroM ora dhUla ke koTa vAlI bastiyA~), karbaToM-kasboM, maDaMboM, saMbAhoM tathA pattanoM Adi aise bar3e nagaroM se suzobhita bharata kSetra-bhAratavarSa ko bhogakara bhI arthAt sampUrNa bhAratavarSa kA Adhipatya bhoga lene para bhI, tathA jahA~ ke loga nirbhaya tathA nizcintatApUrvaka nivAsa karate haiM aisI sAgaraparyanta pRthvI ko ekacchatra-akhaNDa rAjya bhogane para bhI (parigraha se tapti nahIM hotii)| In this fifth chapter the author describes the fifth door of impiety as inflow (asrava) through covetousness (Parigraha). Following the style of i preceding chapters parigraha has been defined first of all. After that are 1 PFEIF IP IP IP IPI IEPIC Iriririr ir ir ir zru.1, paMcama adhyayana : parigraha Azraya (223) Sh.1, Fifth Chapter: Attachment Aasrava

Page #286
8555555555555555555555555555555555555 4 narrated its synonyms, those who indulge and, in the end, its inevitable harms. 93. [1] Ganadhar Sudharma Swami told his disciple Jambu Swami, 'O Jambu ! After describing non-chastity (abrahm), the fourth gateway of inflow of Karma, I am now going to tell about desire of possessions, attachment (parigraha), the fifth asrava (inflow of Karma). 4. There are persons in the world who enjoy the possession of precious stones of many types, gold, karketa and other gems, many precious incense producing articles, large family consisting of wife, son, servants, employees, horses, elephants, buffaloes, cows, camels, donkeys, he-goats, goats, sheep, palanquins, carts, chariots, two cubit long carriages, sports E chariots, beds, seats, vehicles, various articles of common use in the houses, foodstuffs such as wheat, rice, drinks, clothes, fragrant material # like camphor, garlands, utensils and other material for personal use. 5 Some have a command over the entire Bharat area consisting of thousands of hills, towns, cities, districts, harbours, colonies, ports and \ the like. They continuously enjoy the rule over the land upto the sea 11 where people reside without any fear or worry. Even then they do not feel satisfied. Wan parigraha mahAvRkSa GREAT TREE OF PARIGRAHA [2] aparimiyamaNaMta-taNha-maNugaya-mahicchasAraNirayamUlo, lohakalikasAyamahakkhaMdho, ciMtAsayaNiciyaviulasAlo, gAravapaviralliyaggaviDavo, NiyaDi-tayApattapallavadharo pupphaphalaM jassa kAmabhogA, AyAsavisUraNA klh-pkNpiyggsihro| NaravaIsaMpUio bahujaNassa hiyayadaio imassa mokkhavaramottimaggassa phlihbhuuo| carimaM ahmmdaarN| [ 2 ] jisakA kabhI aura kahIM anta nahIM AtA aisI aparimita evaM ananta tRSNA rUpa icchAe~ hI hai isa akSaya evaM azubha phalavAle vRkSa ke mUla haiN| lobha, kalaha aura krodhAdi kaSAya isake vizAla OM mahAskandha haiN| saikar3oM prakAra kI cintAe~, mAnasika saMtApa jisakI nirantara phailatI, vistIrNa hotI zAkhAe~ haiN| Rddhi, rasa aura sAtArUpa gaurava hI isakI vistIrNa zAkhAoM ke agra bhAga-TahaniyA~ haiN| dUsaroM ko Thagane ke lie kiyA jAne vAlA chala, daMbha yA kapaTa hI isa vRkSa ke chAla, patra aura puSpa haiN| + kAmabhoga hI isa vRkSa ke puSpa aura phala haiN| zArIrika zrama, mAnasika kheda aura kalaha hI isakA * kampAyamAna (satata kA~patA huA) agra zikhara-UparI bhAga hai| 55EEEEEEEEiri zrI praznavyAkaraNa sUtra (224) Shri Prashna Vyakaran Sutra Yin %%%%%%%%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu

Page #287
-svarNa dvipada kSetra dhAnya hiraNya catuSpada vastu 100 pya bAhya parigraha kA svarUpa OXOOO GloM DE HOROOO0 parivAra meM mamatva kalaha zArIrika zrama sAtAgAkha rasa gaurava kAma bhAga rupAH phala va. ThagAI citta kA khadA bhaya saMjJA Elle kapaTa zoka saMtApa maithuna:saMjJA -ahAra saMjJA ISA cintA kAma bhoga rUpI phala lobha, kalaha, krodha Adi ( kaSAya rUpI mahAskandha kapaTa rUpI chAla Rddhi gaurava BARA parigraharUpI mahAvRkSa IELATE anaMta tRSNA rUpI mUla w.jainelibrary.org

Page #288
0555555555555555555555555555555555 citra-paricaya 12| Illustration No. 12 parigraha kA svarUpa citra meM parigraha ke svarUpa ko dikhAyA gayA hai| aneka prakAra ke maNi, sonA, ratna, strI, putra-putrI aura samasta parivAra, dAsa-dAsI, gRha-sevaka, palaMga, Asana, vAhana, vastra, gaMdha, mAlA, bhavana Adi para mamatva rakhanA parigraha hai| bAhya parigraha 2 ke dasa prakAra haiM-(1) kSetra, (2) vastu, (3) hiraNya, (4) suvarNa, (5) dhana, (6) dhAnya, (7) dvipada-catuSpada, (8) dAsa-dAsI, (9) kupya, (10) dhAtu / parigraharUpI mahAvRkSa-ananta tRSNA rUpI icchAe~ vRkSa kA mUla hai| lobha, krodha Adi kaSAya OM isake vizAla mahAskaMdha haiN| saiMkar3oM prakAra kI cintAe~, zoka-saMtApa isakI phailatI huI zAkhAe~ haiN| Rddhi, rasa aura sAtA rUpa gaurava isakI zAkhAoM kI agra TahaniyA~ haiN| ThagAI, chala, daMbha, kapaTa ke isa vRkSa kI chAla, patte aura phUla haiN| kalaha, kheda, zArIrika zrama isakA agra zikhara hai| isa parigraha ko adharma mahAvRkSa kI upamA dI gaI hai| yaha vRkSa rAjA-mahArAjAoM, devatAoM dvArA | pUjita hai| -sUtra 93, pR. 220 941514555555555555555555555555555555555)))))))) DEFINING PARIGRAHA (COVETOUSNESS) The illustration shows objects of covetousness. To have fondness and craving for a variety of possessions like gems, gold, wife, son, daughter, family, slaves, servants, bed, chair, vehicle, dresses, perfumes, ornaments, and buildings is called parigraha or covetousness. External Parigraha is often types -(1) Area, (2) things, (3) silver, (4) gold, (5) money, (6) grains, (7) bipeds and quadrupeds, (8) slaves, (9) utensils, and (10) metals. Great tree of parigraha - Infinite cravings and desires are the roots of the tree of Parigraha. Passions including greed and anger form its great trunk. Hundreds of worries grief and pain are its spreading branches. Wealth, taste, pleasure and pride are its smaller branches. Cheating, deceit, ego, and slight are its bark, leaves and flowers. Quarrel, sorrow and physical labour are its top. This parigraha is given the metaphor of the tree of sin. Kings, monarchs and divine beings worship this tree. -Sutra-93,page-220

Page #289
tttttttttttttttttttttttttttttttti aisA yaha parigraha (rUpa vRkSa) rAjA-mahArAjAoM dvArA bhalIbhA~ti Adara pAyA huA hai, aneka logoM ko atyanta pyArA lagatA hai aura mokSa ke nirlobhatA rUpa mArga ke lie yaha argalA ke samAna hai| arthAt parigraha mukti kA bAdhaka hai| aisA yaha antima Asrava parigraha rUpa adharmadvAra hai| 93. [2] The wants and desires are unlimited. There is no end to them. They are the root of such a tree which provides bad fruit. Its great trunk is greed, quarrel, passions and the like. Its continuously spreading branches are worries of hundreds of types and mental anxiety. Its stalks at the tips of large branches are prosperity, pleasure and worldly enjoyment. Its bark, leaves and flowers are deceit that cheats others, ego and crookedness. The amorous worldly enjoyments are its flowers and fruit. Its upper trembling part is the physical effort, the mental distress and quarrelsome attitude. Such a tree of attachment (parigraha) is treated with honour by great rulers and kings. Many people love it very much. It is like a hinderance (a speed breaker) in the path of selflessness that leads to liberation (moksha). In fact attachment is an obstacle to salvation. Such is parigraha, the last asrava (inflow of Karma ). vivecana : abrahma ke sAtha parigraha kA sambandha batalAte hue zrI abhayadeva sUri ne TIkA meM likhA hai- parigraha ke hone para hI abrahma Asrava hotA hai, ataeva abrahma ke anantara parigraha kA nirUpaNa kiyA jAnA Avazyaka hai / sUtra kA Azaya sugama hai / sArAMza itanA hI hai ki nAnA prakAra kI maNiyoM, ratnoM, svarNa Adi mUlyavAn acetana vastuoM kA, hAthI, azva, dAsa-dAsiyoM, naukara-cAkaroM Adi kA ratha - pAlakI Adi savAriyoM kA, naga (parvata) nagara Adi se yukta samudra paryanta sampUrNa bharata kSetra kA, yahA~ taka ki sampUrNa pRthvI ke akhaNDa sAmrAjya kA upabhoga kara lene para bhI manuSya kI tRSNA zAnta nahIM hotI hai| 'jahA lAho tahA loho' jyoM-jyoM lAbha hotA jAtA hai, tyoM-tyoM lobha adhikAdhika bar3hatA jAtA hai| ataeva parigraha kI vRddhi karake jo santoSa prApta karanA cAhate haiM, ve Aga meM ghI homakara use bujhAne kA prayatna karanA cAhate haiM / lobha ko zAnta karane kA eka mAtra upAya hai zauca-nirlobhatA - mukti dharma kA AcaraNa / parigraha kA artha hai, kisI vastu ke prati mamatvabhAva / Agama meM kahA hai-mucchA pariggaho butto - mUrcchA parigraha hai / parigraha ke do bheda haiM- antaraMga parigraha tathA bAhya parigraha / athavA bhAva parigraha aura dravya parigraha / antaraMga parigraha 14 prakAra kA hai 1. mithyAtva 5. mAna 2. rAga 6. mAyA zru. 1, paMcama adhyayana: parigraha Azrava (225) 3. dveSa 7. lobha 4. krodha 8. hAsya Sh. 1, Fifth Chapter: Attachment Aasrava 65 5 5 5 5 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 59

Page #290
9. rati 10. arati 11. zoka 12. bhaya OM 13. jugupsA 14. veda mithyAtva Adi ne AtmA ko anAdikAla se pakar3a rakhA hai| ye bhAva parigraha haiN| inhIM ke kAraNa bAhya OM vastuoM, jaise-zarIra, vastra, dhana, strI Adi para moha yA mamatvabhAva, merApana jAgatA hai| jaba antaraMga meM parigraha buddhi hotI hai tabhI bAhya vastue~ parigraha banatI haiN| zAstra meM bAhya parigraha ke ninokta 10 prakAra batAye haiM 1. kSetra-kheta Adi khulI bhUmi aadi| 2. vastu-rahane ke bhavana aadi| 3. hiraNya-cA~dI Adi ke sikke| 4. suvarNa-sonA (sone ke AbhUSaNa aadi)| 5. dhana-hIrA, pannA, maNi, motI, paisA, rupayA aadi| 6. dhAnya-gehU~, cAvala Adi anaaj| 7. dvipada-catuSpada-do paira vAle manuSya tathA cAra paira vAle gAya, bhaiMsa Adi pshu| 8. dAsI-dAsa, naukara cAkara-sevikAeM aadi| 9. kupya-sone-cA~dI ke atirikta vastra, bartana, alamArI Adi sabhI prakAra kA saamaan| 10. dhAtu-cA~dI, tA~bA, loha Adi dhaatu| __bAhya parigraha kA vistRta rUpa 'NANA maNi'-pada se mUla pATha meM batAyA gayA hai| isa parigraha ko adharma vRkSa kI upamA dI hai| tRSNA isa vRkSa kI jar3a hai| vistRta spaSTa varNana mUla pATha meM batAyA jA cukA hai| ___Elaboration-Narrating the link of attachment with non-chastity, Shris Abhayadev Suri in his commentary has said, 'Non-chastity occurs only as the result of attachment so it is necessary to narrate it after non____chastity.' The purport of this aphorism is quite simple. It simply proves that i the desire for worldly things of a human being do not cool down. A man may have many types of precious stones, jewels, gold and other precious material things; he may have servants, employees and others; he may have chariots and the like to ride, he may have a large area containing 5 hills and town extending upto the sea under his control; he may enjoy the kingdom extending upto the whole earth; but his wants shall never subdue. With gain, greed increases further. So the persons who want to have contentment along with increase in belongings, their condition is i such as that of a person who wants to extinguish fire adding ghee to it. zrI praznavyAkaraNa sUtra (226) Shri Prashna Vyakaran Sutra Yin Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%%%%%%

Page #291
f1 454 455 456 457 45454555555555555555555 456 457 455 456 457 455 55 55 55 55 55 55 55 The only method to subdue greed is to adopt the spirit of selflessness (non-attachment) in one's life. Parigraha means attachment towards a thing. In Agams it is said 'Muchha pariggaho vuttaa, it means deep attachment is parigraha. Parigraha is of two types--inner parigraha and external parigraha. Inner parigraha (attachment) is of fourteen types -- 1. Wrong belief (mithyatva), 2. Attachment, 3. Hatred, 4. Anger, 5. Ego, 6. Crookedness (deceit), 7. Greed, 8. Laughter, 9. Pleasure in worldly things, 10. Displeasure in restraints, 11. Sadness, 12. Fear, 13. Jealousy, 14. Feelings for opposite sex. The self is attached to the above, such as wrong belief and the like, since beginningless period. Such an attitude is parigraha. As a result of it one has attachment or feeling of my-ness towards his physical body, clothes, money, wife and suchlike. When there is the attitude of attachment in the inner self, only then the external objects come within the ambit of parigraha. In scriptures external parigraha is of ten types. These are as under : 1. Land - open area 2. Building (Vastu) - Place to live in 3. Silver (Hiranya) -- Silver and coins 4. Gold (Swarn) -- Gold and gold ornaments 5. Valuables (Dhan) - Jewels, pearls, diamonds etc. 6. Grains (Dhanya) - Wheat, rice and others 7. Two legged and four legged living beings (men, cow, buffalo) 8. Servants, employees 9. Utensils (Kupya) -- Garments, pots, safe and other things 10. Metals - Silver, copper, iron etc. The detailed description of external parigraha has been given in the original text. This parigraha has been compared with a tree. Desire is the root of this tree. It has been discussed clearly and in detail in the text. zru.1, paMcama adhyayana : parigraha Azraya (227) Sh.1, Fifth Chapter: Attachment Aasrava $195 $141 $$1$$ $1454141414141414141414151655 41 41 41 41 41 41 41 41 41 41 41 41 41

Page #292
E Bu Bu Bu Bu 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 %%% B555555555555555555555555555555555555)))))))55555R parigraha ke guNaniSpanna nAma SYNONYMS OF PARIGRAHA 94. tassa ya NAmANi goNNANi hoti tIsaM, taM jahA-1. pariggaho, 2. saMcayo, 3. cayo, 4. uvacayo, 5. NihANaM, 6. saMbhAro, 7. saMkaro, 8. Ayaro, 9. piMDo, 10. davvasAro, 11. tahA mahicchA, 12. paDibaMdho, 13. lohappA, 14. mahaddI, 15. uvakaraNaM, 16. saMrakkhaNA ya, 17. bhAro, 18. saMpAuppAyao, 19. kalikaraMDo, 20. pavittharo, 21. aNattho, 22. saMthavo, 23. agutti, 24. AyAso, 25. aviogo, 26. amuttI, 27. taNhA, 28. aNatthao, 29. AsattI, 30. asaMtoso tti vi ya, tassa eyANi evamAINi NAmadhijjANi hoti tiisN| 94. usa parigraha nAmaka adharma ke guNaniSpanna arthAt usake guNa-svarUpa ko athavA parigraha ke vyApaka rUpa ko prakaTa karane vAle tIsa nAma haiN| ve nAma isa prakAra haiM 1. pariggaho-zarIra, dhana, dhAnya Adi padArthoM ko mamatva buddhi se grahaNa krnaa| 2. saMcayo-kisI bhI vastu ko adhika mAtrA meM saMgraha krnaa| 3. cayo- bhaviSya meM mile yA nahIM, isa AzaMkA se vastuoM ko ekatra krnaa| 4. upacayo-prApta padArthoM kI vRddhi krnaa| 5. NihANaM-dhana ko bhUmi meM gAr3akara rakhanA, tijorI meM rakhanA yA baiMka meM jamA karavAkara rakhanA, dabAkara-chupAkara rakha lenaa| 6. saMbhAro-dhAnya vastra Adi vastuoM ko adhika mAtrA meM bharakara rkhnaa| 7. saMkaro-bhinna-bhinna prakAra ke padArthoM ko milAkara rkhnaa| yahA~ isakA vizeSa abhiprAya hai-koI bahumUlya vastu ko jaldI jAna na sake aura grahaNa na kara ske| kImatI mUlyavAna padArthoM meM alpamUlya vastu milAkara rkhnaa| 8. Ayaro-para-padArthoM meM Adarabuddhi rakhanA, zarIra, dhana Adi ko atyanta prItibhAva se sa~bhAlanA aadi| 9. piMDo-kisI padArtha kA yA vibhinna padArthoM kA Dhera karanA, unheM lobhavaza ekatrita krnaa| 10. davvasAro-dravya arthAt dhana ko hI sArabhUta smjhnaa| dhana ko prANoM se bhI adhika maannaa| 11. mahicchA-asIma icchA yA asIma icchA kA kaarnn| 12. paDibaMdho-kisI padArtha ke sAtha ba~dha jaanaa| strI, dhana Adi ke moha meM jakar3a jAnA, use chor3anA cAhakara bhI chor3a na pAnA bhAvanAtmaka pratibandha hai| 13. lohappA-lobha hI jisakA svabhAva hai| 14. mahaddI-bar3I-bar3I AkAMkSA karanA athavA yAcanA krnaa| zrI praznavyAkaraNa sUtra (228) Shri Prashna Vyakaran Sutra

Page #293
555555555555555555555555555555555559 15. uvakaraNaM-jIvanopayogI sAdhana-sAmagrI upakaraNa hai| AvazyakatA kA vicAra na karake anApasanApa sAdhana-sAmagrI ekatra karate rhnaa| 16. saMrakkhaNA ya-prApta padArthoM kA AsaktipUrvaka saMrakSaNa krnaa| 17. bhAro-parigraha jIvana ke lie sabase bar3A bhArabhUta hai| 18. saMpAuppAyao-parigraha nAnA prakAra ke upadravoM tathA saMkalpoM-vikalpoM kA utpAdaka hai| 19. kalikaraMDo-kalaha kA pittaaraa| kalaha, yuddha, vaira, virodha, saMgharSa Adi kA pramukha kAraNa parigraha hai| ataeva ise 'kalaha kA piTArA' nAma diyA gayA hai| 20. pavittharo-dhana-dhAnya Adi kA vistAra / vyApAra-dhandhA Adi kA cAroM tarapha phailAva karanA parigraha kA rUpa hai| 21. aNattho-parigraha nAnAvidha anarthoM vadha-bandhanAdi duSpariNAmoM athavA anarthoM kA mUla hai| 22. saMthavo-saMstava kA artha hai paricaya, bArambAra nikaTa kA smbndh| saMstava moha evaM Asakti ko bar3hAtA hai| 23. agutti-apanI icchAoM yA kAmanAoM kA gopana na karanA, una para niyantraNa na rakhakara svacchanda chor3a denaa| _ 'agupti' ke sthAna para kahIM 'akIrti' nAma upalabdha hotA hai| parigraha apakIrti-apayaza badanAmI kA kAraNa banatA hai| 24. AyAso-AyAsa kA artha hai-kheda yA pryaas| parigraha juTAne ke lie mAnasika aura zArIrika kheda hotA hai, prayAsa karanA par3atA hai| ataH ise AyAsa kahA jAtA hai| 25. aviogo-vibhinna padArthoM ke rUpa meM-dhana, makAna yA dukAna Adi ke rUpa meM jo parigraha ekatra kiyA hai, use bichur3ane na denaa| camar3I calI jAye para damar3I na jAye, aisI mnovRtti| 26. amuttI-mukti arthAt nirlobhtaa| usakA na honA arthAt lobha kI vRtti honaa| yaha mAnasika bhAva parigraha hai| 27. taNhA-tRSNA kA sAmAnya artha hai-aprApta padArthoM kI lAlasA aura prApta vastuoM kI vRddhi kI abhilaassaa| tRSNA hI parigraha kA mUla hai| 28. aNatthao-parigraha kA eka nAma 'anartha' pahale batAyA jA cukA hai| vahA~ anartha kA Azaya upadrava yA duSpariNAma se thaa| yahA~ 'anarthaka' kA artha 'nirarthaka' hai| pAramArthika hita aura sukha ke lie parigraha nirarthaka-nirupayogI hai| athavA jo jIvana nirvAha ke lie Avazyaka na ho usakA saMgraha karanA nirarthaka hotA hai| 29. AsattI-gaharI mamatA, mUrchA, gRddhi-ye sabhI parigraha ke rUpa haiN| zru.1, paMcama adhyayana : parigraha Azraya (229) Sh.1, Fifth Chapter: Attachment Aasrava FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting

Page #294
2 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555555555555559 455 Wan 475 Wan Wan 57 Wan 5555555555555555555555555 Wan 57 Wan Y 30. asaMtoso - mana meM bAhya padArthoM ke prati santuSTi na honaa| bhale hI padArtha upalabdha na hoM parantu 5 anta meM yadi 'asantoSa' hai to vaha bhI parigraha hai / 94. There are thirty synonyms of the impiety called aparigraha based on its basic attributes. They express the extent of parigraha. They are as under : 1. Parigraha-To keep cash, material things and even one's body with feeling of attachment. 2. Sanchaya-To store things much more than one's need. 3. Chaya-To store things with a feeling that he may or may not get them in future. 4. Upachaya-To increase the quantity of things one possesses. 5. Nidhaan (Treasure)-To keep mony buried underground, in safe, in bank or in any other concealed manner. 6. Sambhaar-To keep greater stock of food grains, clothes and the like. 7. Sankar-To collect and store different things. Here the purpose is that the other person may not easily be able to locate the precious thing and may not take it away. With this attitude to mix a thing of much lesser value in a thing of greater value. 8. To care more than necessary (Aadar)-To have sense of care in other things. To have extremely great care of ones body, money and the like. 9. Pind-To have heap like stock of a thing or of different things. To collect them out of greed. 10. Dravyasaar-To consider money as the essence of life. To consider money more important than one's life. 11. Mahechha-Cause of extreme unlimited desire 12. Pratibandh-To become attached to a thing. To get deeply bound to a woman or money out of delusion. Not to discard it even if one wants to discard it. 13. Lobhatma-One whose very nature is greed. 14. Mahaddika-To have very great ambition or to beg for a thing. zrI praznavyAkaraNa sUtra (230) Shri Prashna Vyakaran Sutra 0555555555555555555555555555555555 15 9 555 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 59595959595959595952

Page #295
6 455 456 457 455 456 457 455 4 6 457 455 456 457 455 456 457 454 455 456 455 456 457 4554 455 456 457 455 456 457 45 15. Upakaran-Things needed in daily life are called upakaran. To go on collecting such things without calculating actual need. 16. Sanrakshana--To safeguard the articles one possesses with a feeling of great attachment. 17 Bhaar-Parigraha is the greatest load (hurdle) in life. 18. Sampatotpadak-Parigraha gives rise to many types of troubles and ill thoughts. 19. Kali-Karand--It is the box of quarrels. The main cause of war, enmity, opposition or fight is parigraha. 20. Pravistar-It lies in extending the stock of money, food grains and the like. To extend one's trade or business in all direction is a form of parigraha. 21. Anarth-Parigraha is at the root of many types of calamities, killings and the like or suchlike troubles. 22. Sanstav-Sanstav means introduction; a closer contact. Sanstav increases delusion and attachment. 23. Agupti or Akirti-To conceal one's desire or lust. Not to keep them under control but to allow them full freedom. In some texts the term akirti is found instead of agupti. Parigraha is the cause of disrespect so it is called Apakirti also. 24. Aayaas (to make effort)-To collect items of external parigraha one has to make great mental and physical effort. He has to keep on contemplating or worrying about it. 25. Aviyog-Not to allow money, house, shop and other suchlike things which one has collected, to go astray. To have such attitude that one may undergo physical serious trouble but not loss money. 26. Amukti-Mukti means selflessness. Not to have it means to have greed. Such a mental attitude is parigraha. 27. Trishna-Ordinary meaning of Trishna is to have a keen desire to have such things, which one does not have and to increase the number of zubstances one has. Such a desire (Trishna) is the very root of parigraha. 28. Anarthak-Earlier the word was anarth, which means ill result. Here it is anarthak, which means nirarthak or worthless. Parigraha is of zru.1, paMcama adhyayana : parigraha Azraya ( 231 ) Sh.1, Fifth Chapter: Attachment Aasrava 45454545455 456 457 455 456 457 4554 455 456 457 458 455 456 457 455 456 457 454 455 456 457 45414141414

Page #296
Yin % %%%% %% %% %%% %%%% %%%%% %%% %% %%%%% %%% 5 no use for having the ecstatic pleasure of salvation the lasting welfare of 41 the soul. 29. Aasakti-Deep attachment, total absorption - all this is Wan parigraha. 30. Asantosh-Not to feel satisfied in the mind with the external things. Even if one does not have such things, if there is feeling of dissatisfaction in the mind at the end, it is parigraha. + deva evaM manuSyagaNa bhI parigraha ke pAza meM ba~dhe haiM GODS AND HUMANS : VICTIMS OF PARIGRAHA 95. taM ca puNa pariggahaM mamAyaMti lohaghatthA bhavaNavara-vimANa-vAsiNo pariggaharuI pariggahe vivihakaraNabuddhI devaNikAyA ya asura-bhuyaga-garula-vijju-jalaNa-dIva-udahi-disi-pavaNathaNiya-aNavaNNiya-paNavaNNiya-isivAiya-bhUyavAiya-kaMdiya-mahAkaMdiya-kuhaMDa-payaMgadevA pisAyabhUya-jakkha-rakkhasa-kiNNara-kiMpurisa-mahoraga-gaMdhavvA ya tiriyvaasii| paMcavihA joisiyA ya devA bahassaI-caMda-sUra-sukka-saNiccharA rAhu-dhUmakeu-buhA ya aMgArakA ya tattatavaNijjakaNayavaNNA je ya, gahA joisimmi cAraM caraMti, keU ya gairaIyA aTThAvIsaivihA ya NakkhattadevagaNA NANAsaMThANasaMThiyAo ya tAragAo ThiyalessA cAriNo ya avissAma-maMDalagaI uvricraa| ___ uDaloyavAsI duvihA vemANiyA ya devA sohammI-sANa-saNaMkumAra-mAhiMda-baMbhaloya-laMtakamahAsukka-sahassAra-ANaya-pANaya-AraNa-accuyA kappavaravimANavAsiNo suragaNA, gevijjA // aNuttarA duvihA kappAIyA vimANavAsI mahiDiyA uttamA survraa| ___ evaM ca te caubihA saparisA vi devA mamAyaMti bhavaNa-vAhaNa-jANa-vimANa-sayaNAsaNANi ya NANAvihavatthabhUsaNApavarapaharaNANi ya NANAmaNipaMcavaNNadivvaM ya bhAyaNavihiM NANAvihakAmarUve veubviyaaccharagaNasaMghAte dIva-samudde disAo vidisAo ceiyANi vaNasaMDe pavvae ya gAmaNayarANi ya ArAmujjANakANaNANi ya kUva-sara-talAga-vAvi-dIhiya-devakula-sabhappava-vasahimAiyAI bahuyAI kittaNANi ya parigiNhittA pariggahaM viuladavvasAraM devAvi saIdagA Na tittiM Na turdvi uvlbhNti| ____accaMta-viulalohAbhibhUyasattA vaashr-ikkhugaar-vtttt-pvyy-kuNddl-ruyg-vrmaannusottrkaalodhi-lvnn-slil-dhpi-rikr-aNjnnk-sel-dhimuh-ovaauppaay-kNcnnk-cittvicitt-jmkvrisihrikuuddvaasii| ___vakkhAra-akammabhUmisu suvibhattabhAgadesAsu kammabhUmisu je vi ya NarA cAuraMtacakkavaTTI vAsudevA baladevA maMDalIyA issarA talavarA seNAvaI ibbhA seTThI raTThiyA purohiyA kumArA daMDaNAyagA mADaMbiyA satthavAhA koDuMbiyA amaccA ee aNNe ya evamAI pariggahaM sNcinnNti| Si FFFFFFFFFFFFFFFFFFF$$$$$$$$$$$$$$$$$$$$$$$$$$$$F zrI praznavyAkaraNa sUtra (232) Shri Prashna Vyakaran Sutra Yin Shen Nan Nan %%%% %%%% %%% %%%% %% %%%% % %%%%%%% %

Page #297
indra kA parigraha 200 deva vimAna lokapAla lokapAla sAmAnika deva HOM abhiyogika deva apsarA Akeray lAkapAla lokapAla divya cakra rala vAsadeva kA parigraha.. pAragraha kaustubhi maNi ratla rata ami rala gahapanirala daMDa senApati rila chantra rala carma rala maNi rala kAkiNI rala rala cakravartI kA parigraha caudaha ralU IRE MANTIPREETI zAraMga dhanuSa ratna strIrala azvarala nanda khaDga ratna varSakI rala purohita kaumudI gadA ratna jayamAlA paMcajanya zaMkha rala ) 2 khaNDa para vartI kA tva hotA hai tIna khaNDa para vAsudeva kA svAmitva hotA hai Panational Tome & Personal use

Page #298
95555555555555555555555555556 citra-paricaya 13 Illustration No. 13 05555555555555555555555555555555555555555555555555e parigraha ke jAla meM pha~se devagaNa, cakravartI evaM vAsudeva devoM kA parigraha-mahAna Rddhi sampanna indra aura sAmAnika deva bhI apanI-apanI pariSad ke sAtha parigraha meM atyanta Asakta rahate haiN| ve deva-bhavana, vAhana, yAna, vimAna, zayana, Asana aura vividha prakAra ke vastrAbhUSaNa, uttamakoTi ke zastra, pA~ca prakAra ke varNa vAlI divya maNiyoM ke samUha aura icchAnusAra vividha prakAra ke mohaka rUpa banAne vAlI apsarAoM, apane abhiyogika devoM Adi para mamatva bhAva rakhate haiN| cakravartI kA parigraha-cAroM dizAoM aura bharata kSetra ke chaha khaNDoM para adhikAra rakhane vAle cakravartI bhI apane caudaha ratnoM aura nava nidhiyoM para mamatva rakhate haiM aura parigraha meM Asakta rahate haiN| vAsudeva kA parigraha-bharata kSetra ke tIna khaNDoM para adhikAra rakhane vAle vAsudeva bhI apane divya cakraratna, dhanuSa, gadA, zaMkha, khaD, maNi, jayamAlA Adi ratnoM para mamatva rakhate haiM aura parigraha meM mUrchA bhAva rakhate haiN| -sUtra 95, pR. 230 05555555555555555555555555555555555555555555555555e GODS, CHAKRAVARTIS AND VASUDEVS ENTRAPPED IN PARIGRAHA Covetousness of gods - Glorious Indra and other Samanik gods along with their assembly are intensely attached to their possessions. They are very fond of their mansions, vehicles, celestial-vehicles, beds, seats, variety of dresses and ornaments, special weapons, heaps of multi-coloured gems, goddesses capable of changing appearance at will, and attendant gods. Possessions of Chakravartis - A chakravarti, the lord of four directions and six divisions of Bharat Area is also very fond of his fourteen jewels and nine treasures. He too is intensely attached to his possessions. Possessions of Vasudevs - A Vasudev, the lord of three divisions of Bharat area, is also attached to his Divine Disc (Chakra Ratna), bow, mace, conch-shell, sword, gems and garland of victory. He too is intensely attached to his possessions. - Sutra-95, page 230 05555555555555555555555555555555555se

Page #299
555555555555555555555555555555555555 ___ aNaMta asaraNaM duraMtaM adhuvamaNiccaM asAsayaM pAvakammaNemmaM avakiriyavvaM viNAsamUlaM vahabaMdhaparikilesabahulaM aNaMtasaMkilesakAraNaM, te taM dhaNakaNagarayaNaNicayaM piMDiyA ceva lohaghatthA saMsAraM OM aivayaMti svvdukkhsNnnilynnN| 95. parigraha ke lobha se grasta-lAlaca ke jAla meM pha~se hue, parigraha meM ruci rakhane vAle, zreSTha OM bhavanoM meM aura vimAnoM meM nivAsa karane vAle (bhavanavAsI evaM vaimAnika deva) mamatvapUrvaka ise grahaNa karate haiN| nAnA prakAra se parigraha ko saMcita karane kI buddhi vAle devoM ke samUha-nikAya, yathA-asurakumAra, nAgakumAra, suparNakumAra, vidyutkumAra, jvalana (agni) kumAra, dvIpakumAra, udadhikumAra, dikkumAra, pavanakumAra, stanitakumAra (ye dasa prakAra ke bhavanavAsI deva) tathA aNapannika, paNapannika, RSivAdika, bhUtavAdika, krandita, mahAkrandita, kUSmANDa aura pataMga (ye ATha prakAra # vyantaranikAya ke antargata deva) aura (pizAca, bhUta, yakSa, rAkSasa, kinnara, kimpuruSa, mahoraga evaM gandharva, ye ATha prakAra ke maharddhika vyantara deva) tathA tiryakloka-madhyaloka meM vicaraNa karane vAle pA~ca fa prakAra ke jyotiSka deva, bRhaspati, candra, sUrya, zukra aura zanaizcara, rAhu, ketu, budha, (tapAye hue svarNa jaise varNa vAlA-maMgala), aura aMgAraka, ketu anya jo bhI graha jyotiScakra meM saMcaraNa karate haiM, tathA # gati meM prIti anubhava karane vAle, aTThAIsa prakAra ke nakSatra devagaNa, nAnA prakAra ke saMsthAna-AkAra vAle tArAgaNa, sthira kAnti vAle arthAt manuSya kSetra-aDhAI dvIpa se bAhara sthira rahane vAle jyotiSka aura manuSya kSetra ke bhItara saMcaraNa karane vAle, jo tiryaka loka ke UparI bhAga meM (samatala bhami se 790 yojana se lagAkara 900 yojana taka kI U~cAI meM) rahane vAle tathA avizrAnta lagAtAra-binA ruke vartulAkAra gati karane vAle haiM (ye sabhI deva parigraha meM Asakta rahate haiN)| (inake atirikta) Urdhvaloka meM nivAsa karane vAle vaimAnika deva do prakAra ke haiM-kalpopapanna aura phklpaatiit| saudharma, IzAna, sanatkumAra, mAhendra, brahmaloka, lAntaka, mahAzukra, sahasrAra, Anata, prANata, AraNa aura acyuta, ye uttama kalpa-vimAnoM meM vAsa karane vAle-kalpopapanna haiN| (inake Upara) nau graiveyakoM aura pA~ca anuttara vimAnoM meM rahane vAle donoM prakAra ke deva kalpAtIta haiN| ye vimAnavAsI (vaimAnika) deva mahAn Rddhi ke dhAraka, zreSTha suravara haiN| ye cAroM nikAyoM ke (deva), apanI-apanI pariSad (parivAra) sahita parigraha meM mUrchAbhAva rakhate haiN| 'ye mere haiM' isa prakAra kI mamatva buddhi rakhate haiN| ye sabhI deva bhavana, hastI Adi vAhana, ratha Adi Wan athavA vimAna Adi yAna, puSpaka Adi vimAna, zayyA, bhadrAsana, siMhAsana prabhRti Asana, vividha prakAra OM ke vastra evaM uttamottama zastrAstroM ko, aneka prakAra kI maNiyoM se bane paMcaraMgI divya bhAjanoM-pAtro ko, vaikriyalabdhi se icchAnusAra rUpa banAne vAlI kAmarUpA apsarAoM ke samUha ko aura dvIpoM, samudroM, pUrva Adi dizAoM, IzAna Adi vidizAoM, caitya vRkSoM, vanakhaNDoM aura parvatoM ko, grAmoM aura nagaroM ko, ArAmoM, udyAnoM aura jaMgaloM ko, kUpa, sarovara, tAlAba, bAvar3I, lambI bAvar3I, devAlaya, sabhA, prapA aura bastI ko aura bahuta-se stutiyogya dharmasthAnoM ko mamatvapUrvaka svIkAra karate haiN| isa prakAra vipula Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFF zru.1, paMcama adhyayana : parigraha Azrava ( 233 ) Sh.1, Fifth Chapter: Attachment Aasrava Yin Ya Ya Ya Ya Le 555555555555555555555555555555Mu

Page #300
555555555555555555555555555555555555 viziSTa dravya vAle parigraha ko grahaNa karake bhI indroM sahita devagaNa ko tRpti aura santuSTi kA anubhava nahIM hotaa| 555555555555555555555 955555555)))))))))) ma saba deva atyanta tIvra lobha se abhibhUta saMjJA vAle haiM, ataH hemavanta, mahAhimavanta Adi varSadhara parvatoM, iSukAra-(dhAtakIkhaNDa aura puSkaravara dvIpoM ko vibhakta karane vAle dakSiNa aura uttara dizAoM 5 meM lambe) parvata, vRttaparvata-(zabdApAtI Adi golAkAra parvata), kuNDala-(jambUdvIpa se gyArahaveM kuNDala nAmaka dvIpa meM kuNDalAkAra) parvata, rucakavara-(pandrahaveM rucaka nAmaka dvIpa meM maNDalAkAra rucakavara nAmaka parvata), mAnuSottara- (manuSyakSetra kI sImA nirdhArita karane vAlA) parvata, kAlodadhisamudra, ma lavaNasamudra, gaMgA Adi mahAnadiyA~, padma, mahApadma Adi hRda-sarovara, ratikara parvata-(AThaveM nandIzvara nAmaka dvIpa ke koNa meM sthita jhAlara ke AkAra ke cAra parvata), aMjanaka parvata (nandIzvara dvIpa ke cakravAla meM rahe hue kRSNa varNa ke parvata), dadhimukha parvata-(aMjanaka parvatoM ke pAsa kI solaha puSkaraNiyoM meM sthita 16 parvata), avapAta parvata-(vaimAnika deva manuSya kSetra meM Ane ke lie jina para utarate haiM), utpAta parvata-(bhavanapati deva jinase Upara uThakara manuSya kSetra meM Ate haiM-ve tigiMcha kUTa Adi), Wan kAMcanaka- (uttarakuru aura devakuru kSetroM meM sthita svarNamaya parvata), citra-vicitra parvata (niSadha nAmaka varSadhara parvata ke nikaTa zItodA nadI ke kinAre citrakUTa aura vicitrakUTa nAmaka parvata), OM yamakavara-(nIlavanta nAmaka varSadhara parvata ke samIpa ke zItA nadI ke taTa para sthita do parvata), ma zikharI-(samudra meM sthita gostUpa Adi parvata) khUTa-(nandanavana ke kUTa) Adi meM rahane vAle ye deva bhI asIma parigraha ke sukha-bhoga se tRpti aura saMtuSTi kA anubhava nahIM kara pAte haiN| (phira anya prANiyoM kA hai to kahanA hI kyA ! ve parigraha se kaise tRpta ho sakate haiM ?) OM vakSaskAra parvatoM (vijayoM ko vibhakta karane vAle citrakUTa Adi parvata) meM tathA akarmabhUmiyoM meM Wan (haimavata Adi bhogabhUmi ke kSetroM meM) aura bhalIbhA~ti vibhakta pradeza vAlI bharata, airavata Adi pandraha karmabhUmiyoM meM jo bhI manuSya nivAsa karate haiM, jaise-cakravartI, vAsudeva, baladeva, mANDalika rAjA OM (maNDala ke adhipati mahArAjA), Izvara-yuvarAja, bar3e-bar3e aizvaryazAlI loga, talavara (rAja-sanmAnita + mastaka para svarNapaTTa bA~dhe hue rAjasthAnIya), senApati, ibhya (hasti pramANa svarNa rAzi ke svAmI), zreSThI 4 (zrI devatA dvArA alaMkRta cihna ko mastaka para dhAraNa karane vAle seTha), rASTrika (rASTra arthAt deza kI ma unnati-avanati ke vicAra ke lie niyukta adhikArI), purohita (zAntikarma karane vAle), rAjakumAra, daNDanAyaka (kotavAla), mADambika (maDamba ke adhipati-choTe rAjA), sArthavAha (aneka choTe vyApAriyoM Adi ko sAtha lekara videza yAtrA karane vAle bar3e vyApArI), kauTumbika (bar3e kuTumba ke pradhAna yA gA~va ke mukhiyA) aura amAtya (maMtrI), ye saba aura inake atirikta anya jo bhI manuSya haiM, ve saba parigraha kA saMcaya karate haiN| vaha parigraha ananta hai-jisakA koI anta yA parimANa nahIM hai| jo kisI ko bhI zaraNa dene meM samartha OM nahIM hai| arthAt duHkha se rakSA karane meM asamartha hai, duHkhamaya anta vAlA hai, asthira evaM pratikSaNa + vinAzazIla hone se azAzvata hai, pApakarmoM kA mUla hai, jJAnIjanoM ke lie tyAjya hai, vinAza kA mUla ke Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555555 FFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFF Wan zrI praznavyAkaraNa sUtra (234) Shri Prashna Vyakaran Sutra Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

Page #301
44444444444444444444444444444444444545 455 456 45 41414141414141414141414141 455 456 457 455 456 457 455 456 457 454 $$4545 41414141 ke kAraNa hai, vadha aura bandhana kA kAraNa hai, arthAt parigraha ke kAraNa jIvoM ko vadha-bandhana-kleza paritApa utpanna hotA hai athavA parigraha svayaM parigrahI ke lie vadha-bandhana Adi nAnA prakAra ke ghora OM kleza kA kAraNa bana jAtA hai, isa prakAra ve pUrvokta deva Adi dhana, kanaka, ratnoM Adi kA saMcaya karate Wan hue lobha se grasta hote haiM aura samasta prakAra ke duHkhoM ke kendra isa saMsAra meM paribhramaNa karate haiN| $ 95. Bhavanavasi celestial beings and those living in Vimans who are greedy and have an interest in attachment to wealth get involved in it with great keenness. Such celestial beings have an interest in collecting various types of worldly things. Those gods are ten type of Bhavanpati 5 gods namely Asur Kumar, Nag Kumar, Suparn Kumar, Vidyut Kumar, Si Agni (Jvalan) Kumar, Dveep Kumar, Udadhi Kumar, Dik Kumar, Pawan $ Kumar, Stanit Kumar and eight types of Vyantar gods namely Annapannik, Panapannik, Rishivadik, Bhootvadik, Krandit, Mahakrandit, Kooshamand and Patang, eight types of opulent Vyantar 4 gods namely Pishach, Bhoot, Yaksh, Rakshas, Kinnar, Kimpurush, 4 Mahorag and Gandharva. In the Madhya (middle) world (Tiryak Lok), $i there are five types of Jyotishk gods namely Brihaspati, Moon, Sun, Planets such as Brihaspati, Shukra, Saturn, Rahu, Ketu, Budh, molten gold-like Mars (Mangal), Angarak and Ketu, constellations and stars, 4 which move in the Jyotishk circle. The twenty eight types of celestial beings of constellations and the star gods of different shape that spread stable light as they remain static outside the human area while within the human inhabited two and a half dveep, they move. They are located in the space between 790 yojans and 900 yojans higher from the levelled ground. They move in circle continuously. All these celestial beings are 41 attached to their mundane wealth. In addition, the gods in heavens are of two types--Kalpopapanna and 45 Kalpateet. Saudharm, Ishan, Sanat Kumar, Mahendra, Brahmlok, 4 Lantak, Mahashukra, Sahasrar, Aanat, Pranat, Aaran, Achyut reside in their heavenly abodes. They are Kalpopapanna. Above them; there are nine Graiveyaks, and gods living in five Anuttar vimans. All these gods are Kalpateet (without any distinction in status). All these gods who reside in Vimans possess great wealth and are prominent among gods. These four types of gods remain in a state of attachment with their family and their cabinet. They have feeling of possessiveness. They have 4 attachment in their bhawans, elephants, means of transport, chariots, Vimans such as Pushpak, beds, seats, clothes of various types, weapons, zru.1, paMcama adhyayana : parigraha Azraya (235) Sh.1, Fifth Chapter : Attachment Aasrava 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 454 $4454545455 456 457 458 455 456 457 455 456 455 95455 456 457 454 4141414141414141414141414141414 1 449 454 455 456 457 454 455 456 457 41 42

Page #302
%%% %%% %%%% 455 456 454 455 456 457 455 456 457 4554545454545454545454545 %%% Yin %%% %%%% Nan %%% Nan %%% %% %%% %%%%% %%%% %%% %%% $ divine pots studded with many types of precious stones in five colours, the lusty fairies they create with their fluid power, continents, seas, the directions such as east and others, sub-directions, holy trees, forests, hills, villages, towns, gardens, orchards, forests, wells, tanks, lakes, long lakes, temples, assembly halls, colonies and many famous religious places. Thus even after possession of such great wealth, the celestial y beings including their masters (Indras) do not have a feeling of satisfaction. All the celestial beings experience a state of delusion due to their extreme greed. Some gods reside in Himavant, Mahahimavant mountains, long mountains that divide Dhataki region and Pushkaravar continent in southern and northern direction, round Shabdapati mountains, Kundal mountain which is in the Kundal dveep the 5 eleventh from Jambu dveep in the shape of ear ring, spherical Ruchakavar mountain which is in thirteenth Ruchak dveep. Manushottar mountain that determines the limits of area inhabited by human beings, Kalodadhi Sea, Lavan Sea, great rivers like Ganga, great lakes like Padma, Mahapadma, four Ratikar mountains which are located at the corner of Nandishvar dveep like a margin, black mountains called Anjanak mountains lying within the area of Nandishvar dveep, sixteen Dadhimukh mountains situated near sixteen lakes close to Anjanak mountains, Avapat mountains where Vaimanik gods get down for coming to the world inhabited by human beings, Utpat mountains such as Tiginchh Koot from where the bhavanpati gods go up in order to come to human world, golden kanchanak mountains located $ in Devakuru and Uttarkuru areas, two yamkar mountains located at the bank of Sita river flowing near Neelavant mountain, two Chitrakoot and Vichitrakoot mountains at the bank of Sitoda river near Nishadh mountain, Shikhari--the Gostup mountain located in the sea, Khootthe koots of Nandan forest. These gods also do not feel fully satisfied with the unlimited possessions and means of enjoyment they have. 5 When such living beings do not feel satisfied with their possessions how then the other living beings can attain satisfaction. Human beings reside in Vakshaskar mountains such as Chitrakoot mountain and others that divide the Vijayas. There are human beings in Akarma areas such as Haimavat and others. Fifteen Karma Bhoomis %%%% %%% %%% %%%%% 456 455 456 457 455 456 455 456 457 454 %%%% %% % %% %%%% 451 455 456 457 458 459 455 456 455 %%% // zrI praznavyAkaraNa sUtra ( 236 ) Shri Prashna Vyakaran Sutra Zi %%%%%%%%Bu Bu Bu Bu Wei %%%% %%%% %% %%% %%%%%

Page #303
phra ********** Wan phra such as Bharat, Airavat and others are also inhabited by men like 5 Chakravati, Vasudev, Baladeva, Mandlik Kings, Crown princes; many Wan prosperous people, persons honoured by the state (having gold ornament on their forehead as a mark of that honour), commandar in chiefs, rich people having wealth upto the height of an elephant, noblemen (who wear the emblem given to them by the king-the god of wealth), the state officials (appointed to look after the welfare and to save the country from decline), traders (who move out for business with other small traders), headmen of villages or heads of large families and ministers. All these people and suchlike others also collect more and more articles that increase their attachment. Wan phra Wan 5 Parigraha (attachment in worldly objects) has no end. It is not capable of helping anyone. It is incapable of saving people from misery. Its end is also painful. It is unstable. It is not permanent as it is Dao destroyed every moment. It is the fundamental cause of all sins. It is worthy to be discarded by the person learned in scriptures. It is the cause of killing and bondage. People experience trouble, pain, hurt and bondage because of the feeling of attachment (parigraha). Attachment itself becomes the cause of dreadful quarrels leading to killings and bondage for the persons involved in it. Thus the above-mentioned celestial beings and the prosperous human beings, who collect and store money, gold and jewels remain engrossed in greed. They move in this world, which is full of all type of troubles. pha vivecana prastuta pATha se yaha spaSTa dhvanita hotA hai ki abrahmacarya kI taraha parigraha ne bhI sabhI saMsArI 5 prANiyoM ko apane jAla meM pha~sA rakhA hai| U~cI se U~cI zreNI ke deva jinheM mana icchita kAmabhoga prApta haiM, ve bhI Asakti aura mamatvarUpa parigraha se ba~dhe haiN| yadyapi yahAM cAroM nikAya ke devoM ko parigrahI batAyA hai phira bhI paJcama svarga - brahmaloka ke anta meM sArasvata, Aditya, vahni, aruNa, gardatoya, tuSita, avyAbAdha aura ariSTa; ye pUrvottara Adi ATha dizAoM meM nivAsa karane vAle lokAntika deva prAyaH eka bhava - manuSyajanma dhAraNa karake mokSa pAte haiM, ye parigraha ke prati atyalpa mamatva rakhate haiM / tIrthaMkara-prabhu jaba virakta hokara munidIkSA dhAraNa karane ke abhimukha hote haiM, taba ye lokAntika deva unheM pratibodhita karane Ate haiN| ye devarSi hote haiM, jinavANI 5 ke jJAtA aura adhyetA hote haiN| ye apanI samasta Ayu prAyaH isI prakAra ke uttama cintana-manana meM vyatIta kara phra dete haiN| isI prakAra anuttaravimAnavAsI devoM kA bhI moha upazAnta hotA hai| isalie cAroM nikAya ke devoM meM 5 inheM parigraha ke bAre meM apavAda samajhanA caahie| mAnavoM meM SaTkhaNDa cakravartI samrAT 16 hajAra deva jisakI sevA karate haiM aura chaha khaNDa ke vizAla sAmrAjya kA svAmI hotA hai vaha bhI isa Asakti aura mamatva se grasta sadA asaMtuSTa aura atRpta hI rahatA hai| 5 zru. 1, paMcama adhyayana : parigraha Azrava (237) Sh. 1, Fifth Chapter: Attachment Aasrava Wan phra phra Wan 5 Wan

Page #304
))) ))) )))))) ) 55555555555555555555555555555558 parigraha kA vAstavika svarUpa prakAzita karane ke lie zAstrakAra ne use 'aNaMtaM asaraNaM duraMtaM' kahane ke sAtha ma 'adhuvamaNiccaM, asAsayaM, pAvakammaNemma, viNAsamUlaM, vahabaMdhaparikilesabahulaM, aNaMtasaMkilesakAraNaM, * savvadukkhasaMnilayaNaM' ityAdi vizeSaNoM dvArA parigraha kI vyApakatA, asthiratA aura saba prakAra ke anarthoM va pApoM Wan kA mUla kAraNa batAyA hai| parigraha se utpanna hone vAle vividha prakAra ke mAnasika saMkleza zArIrika yAtanAe~ anubhavasiddha haiM aura samagra loka inakA sAkSI hai| ataeva zAstrakAra ne parigraha ko ananta saMkleza kA kAraNa kahA hai| antima pATha meM zAstrakAra yahI batAte haiM ki parigraha kI sImA ananta hai| isako sImita karane ke lie + santoSa aura virakti kI jarUrata hai| jisane parigraha tyAga kara virati le lI vahI lobharUpI mahAzatru ko jItatA hai aura sabhI prakAra ke duHkhoM se mukta hotA hai| Elaboration-The present lesson clearly indicates that like non-.. 5 chastity, attachment also has kept the living beings in this mundane world in its grip. Even the gods of high categories who have desired means of enjoyment and who are capable of creating the things they like with their fluid power, are bound in the chains of attachment. Among the human beings Chakravarti is the ruler of all the six parts of Bharat or Airavat. He has 16,000 gods at his service. He also remains always not fully satisfied due to his attachment for wealth and the family. In order to indicate the real nature of parigraha, the author has called it 'Anant Asarnam durantam' and also 'adhuvamanichcham, asasyam, pavakammanemam, vinasamulam, vahabandhparikilesabahulam, anantsankilesakaranam, savvadukhasannilayanam'. With these characteristics he has brought home that attachment (parigraha) is the fundamental cause of all the sins and misfortunes and that it is prevalent all over and keeps one restless. One experiences the mental distress and physical troubles as a result of this attachment. The entire world is witness to it. So it is mentioned in scriptures that parigraha is the cause of mundane troubles. )))))) )))) ) 5555 In the last aphorism, the author has mentioned that there is no limit to attachment. Contentment and detachment are essential to bring it within limits only then a person can conquer his great enemy, the greed. He then becomes liberated of all troubles. zrI praznavyAkaraNa sUtra (238) Shri Prashna Vyakaran Sutra You Ling %%%%%%%%%%%%%%%%%%%%%%%%Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya

Page #305
8555555555555555555555555555555555555g parigraha ke lie vividha kalAe~ sIkhate haiM LEARNING OF VARIOUS ARTS FOR PARIGREH 96. pariggahassa ya aTThAe sippasayaM sikkhae bahujaNo kalAo ya bAvattari suNiuNAo lehAiyAo sauNaruyAvasANAo gaNiyappahANAo, causaddhiM ca mahilAguNe raijaNaNe, sippasevaM, asi-masi-kisivANijjaM, vavahAraM atthasatthaIsatthaccharuppagayaM, vivihAo ya jogajuMjaNAo, aNNesu evamAiesu bahusu kAraNasaesu jAvajjIvaM NaDijjae saMciNaMti mNdbuddhii| ___ pariggahasseva ya aTThAe karaMti pANANa-vahakaraNaM aliya-NiyaDisAisaMpaoge paradavvAbhijjA saparadAraabhigamaNAsevaNAe AyAsavisUraNaM kalahabhaMDaNaverANi ya avamANaNavimANaNAo icchAmahicchappivAsasayayatisiyA taNhagehilohaghatthA attANA aNiggahiyA kareMti kohmaannmaayaalohe| ___ akittaNijje pariggahe ceva hoMti NiyamA sallA daMDA ya gAravA va kasAyA saNNA ya kAmaguNa-aNhagA ya iMdiyalessAo sayaNasaMpaogA sacittAcittamIsagAI davvAiM aNaMtagAiM icchaMti prighettuN| ___sadevamaNuyAsurammi loe lohapariggaho jiNavarehiM bhaNio Natthi eriso pAso paDibaMdho asthi sabbajIvANaM sbloe| 96. parigraha ke lie bahuta loga saikar3oM prakAra ke zilpa yA hunara tathA ucca zreNI kI-nipuNatA utpanna karane vAle lekhana se lekara pakSiyoM kI bolI taka kI, gaNita Adi bahattara kalAe~ sIkhate haiM tathA nAriyA~ rati utpanna karane vAle cauMsaTha mahilAguNoM-kalAoM ko sIkhatI haiN| koI zilpa dvArA bar3e logoM kI sevA karate haiN| koI asikarma-talavAra Adi zastroM ko calAne kA abhyAsa karate haiM, koI masikarmalipi Adi likhane kI zikSA lete haiM, koI kRSi karma, khetI karate haiM, koI vANijya-vyApAra sIkhate haiM, hai koI vyavahAra arthAt vivAda ke nipaTAre kI, nyAyazAstra kI zikSA lete haiN| koI arthazAstra-rAjanIti Adi kI, koI dhanurveda Adi zAstra evaM churI Adi zastroM ko pakar3ane aura calAne kI zikSA lete haiN| koI aneka prakAra ke vazIkaraNa Adi yogoM kI zikSA grahaNa karate haiN| isI prakAra parigraha ke saikar3oM kAraNoM-upAyoM meM pravRtta hokara manuSya AjIvana viDambanA pAte haiN| parigraha ke gulAma banakara nAcate haiM ve mandabuddhi parigraha kA saMcaya karane meM lage rahate haiN| parigraha ke lie loga prANiyoM kI hiMsA karate haiM, jhUTha bolate haiM, dUsaroM ko Thagate haiM, nikRSTa ghaTiyA vastu kI milAvaTa karake utkRSTa dikhalAte haiM aura parAye dravya meM lAlaca karate haiN| svadAra-gamana meM zArIrika evaM mAnasika kheda kA tathA parastrI kI prApti na hone para mAnasika pIr3A kA anubhava karate haiN| parigraha ke lie kalaha-vivAda lar3AI tathA vaira-virodha karate haiM, apamAna tathA yAtanAe~ sahana karate haiM aura cakravartI Adi ke samAna bar3I-bar3I icchAoM kI pipAsA se nirantara pyAse bane rahate haiN| tRSNA prApta-aprApta dravya kI prApti kI lAlasA padArthoM sambandhI gRddhi-Asakti tathA lobha meM grasta rahate haiN| ve trANahIna apanI indriyoM tathA mana para kisI prakAra ke niyaMtraNa nahIM karake krodha, mAna, mAyA aura lobha meM race-pace rahate haiN| isa sarvatra nindanIya parigraha meM hI tInoM zalya-(1) mAyAzalya, (2) mithyAtvazalya, aura (3) nidAnazalya paidA hote haiM, isI meM tIna daNDa-(1) manodaNDa, (2) vacanadaNDa, aura (3) kAyadaNDa nAnA zru.1, paMcama adhyayana : parigraha Azrava (239) Sh.1, Fifth Chapter : Attachment Aasrava Wan )))) )5555555555555555558

Page #306
8555555555555555555555555555555555558 Wan aparAdha paidA hote haiM-(1) Rddi, (2) rasa, tathA (3) sAtA rUpa tIna gaurava-sampatti, gariSTa bhojya padArthoM evaM sukha-sAdhanoM kI prApti kA ahaMkAra utpanna hotA hai, krodhAdi cAra kaSAya hote haiN| isI meM AhArasaMjJA, bhayasaMjJA, maithunasaMjJA aura parigraha nAmaka cAroM saMjJAe~ hotI haiM, indriyoM ke zabdAdi viSaya tathA hiMsAdi pA~ca AsravadvAra, indriyavikAra tathA kRSNa, nIla evaM kApota nAmaka tIna azubha lezyAe~ hotI haiN| parigraha ke kAraNa hI svajanoM ke sAtha saMyoga sambandha hote haiN| aura parigrahavAn asIma-ananta sacitta, acitta evaM mizra-dravyoM ko grahaNa karane kI icchA karate haiN| devoM, manuSyoM aura asuroM sahita isa trasa-sthAvararUpa jagat meM jinendra bhagavantoM-tIrthaMkaroM ne (pUrvokta svarUpa vAle) lobha-parigraha kA pratipAdana kiyA hai| (vAstava meM) parigraha ke samAna saMsAra meM Wan anya koI dUsarA phaMdA pAza va pratibandha nahIM hai| 96. Many persons learn arts of hundreds of types for parigraha (increasing attachment to wealth). In order to gain expertise of highest quality, they learn seventy two arts of men which include art of writing, mathematics and learning the language of birds. Women learn sixty four arts that produce sensual enjoyment. With the help of such education, they serve the elite. Some persons train themselves in handling swords and other weapons. Some learn the art of writing. Some learn agriculture. Some learn trade and commerce. Some learn law to dispense justice. Some learn economics, political science while some get military training. Some learn astrology to overcome effect of constellations. Thus by engaging themselves in hundreds of suchlike causes of parigraha, many people remain disturbed throughout their life. They remain slaves of attachment. They have low intellect. They remain engaged in i increasing wealth that causes attachment. People cause violence to living beings due to attachment to wealth (parigraha). They tell a lie. They cheat others. They mix low quality substance and declare the mixture as of best quality. They are greedy for property of others. They experience physical weakness and mental agony in mating with their own wife. They experience mental distress when they are unable to have the woman belonging to others. They resort to quarrel and inimical behaviour due to this attachment for wealth. They undergo troubles and dishonour. They remain continuously obsessed in efforts of satisfying their mighty desires and ambitions. They remain engaged in craving what they do no have and the greed for it. They are without any protection. They have no control over their senses. They remain engrossed in passions like anger, greed, ego and deceit. Bai Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFF $$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI praznavyAkaraNa sUtra (240) Shri Prashna Vyakaran Sutra

Page #307
nAganAmamA 15555555555555555555555555555555558 The three cursed thorns-namely crookedness, wrong faith or perception and desire of specific fruit of efforts (nidaan) arise due to this feeling of attachment which is condemned everywhere. They lead to mental, vocal and physical punishment. They feel pride in their wealth, enjoyments and comforts. They remain in a state affected by four passions - anger, greed, ego and deceit. They have desire for food, mating, attachment and also a sense of fear. They are slave to the i subject of their senses. They engage in violence and the like the gateway of inflow of Karmas. They remain adversely affected by desire for sensual gratification. They remain absorbed in adverse thought activity called black, blue and grey leshyas (thought reflection or thought i colours). The family relationship develops due to parigraha (attachment). i One who is deeply engaged in attachment, he has a desire to have living, non-living and mixed substances without any limit. ____ In this world inhabited by celestial beings, human beings, demongods, mobile and immobile living beings, Tirthankars have laid a stress on greed (as mentioned above) in the form of attachment. In reality, there is no other bondage more important and tight than parigraha (feeling of attachment). vivecana : mUla pATha meM bahattara kalAoM aura cauMsaTha mahilAgaNoM kA nirdeza kiyA gayA hai| kalAoM ke nAma jambUdvIpa prajJapti vakSaskAra 2, rAyapaseNiya Adi aneka AgamoM meM ullikhita haiM, unakA varNana kaI bAra kiyA jA cukA hai| vastutaH kalAoM kI koI saMkhyA nirdhArita nahIM ho sktii| samaya-samaya para kalAoM kI saMkhyA aura svarUpa badalatA rahatA hai| AdhunikakAla meM aneka navIna kalAoM kA AviSkAra huA hai| prAcInakAla meM / jo kalAe~ pracalita thIM, unakA vargIkaraNa, bahattara kalAe~ tathA mahilAoM ke cauMsaTha guNoM ke varNana meM kiyA gayA hai| puruSoM kI bahattara kalAoM kA tathA 64 mahilAguNoM kA ullekha par3hane para prAcInakAlIna zikSA-paddhati evaM jIvana-paddhati kA acchA citra hamAre samakSa ubharakara AtA hai| AgamoM se yaha bhI vidita hotA hai ki ye kalAe~ * sUtrarUpa meM, artharUpa aura prayoga se sikhalAI jAtI thiiN| / isa samagra varNana kA sArAMza yaha hai ki parigraha ke lie manuSya AjIvana vividha kArya karatA hai, usake lie mathatA hai, magara kabhI tRpta nahIM hotA aura adhikAdhika parigraha ke lie tarasatA-tarasatA hI mRtyu ke zikaMje meM pha~sa jAtA hai| Elaboration - In the original text seventy two arts of men and sixty four arts of women have been mentioned. The names of these arts are mentioned in Vakshaskar 2 of Jambudveep Prajnapti, Raipaseniya Sutra and many other Agams. In fact there is no definite limit of the number of arts. The number and the nature of the arts change from time to time. In Wan 555555555 55555555555555555555555555555555555555 nAnAmA mAgaganAnAgArAgAgAganA zru.1, paMcama adhyayana : parigraha Azraya ( 241 ) Sh.1, Fifth Chapter : Attachment Aasrava 5555555555555555 555555555555

Page #308
) )) ))))))))))))))555 'i the present age, many new arts have been invented. The arts which were 4 prevalent in the ancient period have been listed as 72 arts for men and 4 64 arts for women. : One can have a good understanding of the education and way of life of the ancient period by going though these 72 arts of men and 64 arts of women. It is also mentioned in the scriptures that the training in these arts was provided in those day. The very essence of this entire description is that man engages 5 himself in different activities for parigraha (increasing his possessions 45 and becoming attached to them). He makes all out efforts for them and never feels satisfied. He tries more and more for it and in the process succumbs to death. 55555555555555555555555555555555555555))))18 parigraha pApa kA kaTuphala BITTER FRUITS OF ATTACHMENT 97. paralogammi ya gaTThA tamaM paviTThA mahayAmohamohiyamaI timisaMdhayAre tasathAvarasuhumabAyaresu pajjattamapajjattaga-sAhAraNa-patteyasarIresu ya aNDaya-poyaya-jarAuya-rasaya-saMseima-sammucchimaubhiya-uvavAiesu ya Naraya-tiriya-deva-maNussesu jarAmaraNarogasogabahulesu paliovamasAgarovamAI . aNAiyaM aNavayaggaM dIhamaddhaM cAuraMtasaMsArakaMtAraM aNupariyaTaeNti jIvA lohvssnnnnivitttthaa| eso so fa pariggahassa phalavivAgo ihaloio paraloio appasuho bahudukkho mahatbhao bahurayappagADho dAruNo kakkaso asAo vAsasahassehiM muccai Na aveyaittA atthi hu mokkhotti| evamAhaMsu NAyakulaNaMdaNo mahappA jiNo u vIravaraNAmadhijjo kahesI ya pariggahassa phlvivaagN|| eso so pariggaho paMcamo u NiyamA NANAmaNikaNagarayaNa-mahariha evaM jAva imassa mokkhavaramottimaggassa phlhbhuuo| carimaM ahammadAraM smttN| tti bemi|| 97. parigraha meM Asakta prANI paraloka meM aura isa loka meM sugati evaM sukha-zAnti ko naSTa kara dete haiN| (sanmArga se bhraSTa ho jAte haiM) ajJAnarUpI ghora aMdhakAra meM DUbe rahate haiN| tIvra mohanIyakarma ke ke udaya se mohita mati vAle vivekazUnya ho jAte haiN| lobha ke vaza meM par3e hue jIva trasa, sthAvara, sUkSma ma aura bAdara paryAyoM meM tathA paryAptaka aura aparyAptaka avasthAoM meM yAvat cAra gati vAle saMsAra-kAnana ma meM satata paribhramaNa karate rahate haiN| parigraharUpa adharma kA yaha phalavipAka isa loka aura paraloka meM alpa sukha aura atyanta duHkha pradAna karane vAlA hai| ghora bhaya se paripUrNa hai, gAr3ha karmabandha kA kAraNa hai, dAruNa hai, kaThora hai aura asAtA (duHkhoM) kA hetu hai| hajAroM varSoM meM arthAt bahuta dIrghakAla ke prayatna pazcAt isase chuTakArA milatA hai| kintu isake phala ko bhoge binA kadApi chuTakArA nahIM miltaa| )))))))));5555555555555555555555555555555555558 49 | zrI praznavyAkaraNa sUtra (242) Shri Prashna Vyakaran Sutra Wan 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 Ya Ya Ya Ya Chi Yin

Page #309
1456454 455 456 457 455 456 457 455 456 457 451 455 456 457 455 455 456 457 455 456 455 456 4 57 455 456 457 454 455 456 457 45 14414514614 isa prakAra jJAtakulanandana mahAtmA mahAvIra jinezvara deva ne pUrvokta parigraharUpa AsravadvAra kahA hai| aneka prakAra kI candrakAnta Adi maNiyoM, svarNa, karketana Adi ratnoM tathA bahumUlya anya dravyarUpa yaha parigraha nirlobhatA sukharUpa mokSamArga ke lie argalA ke samAna pratirodhaka hai| isa prakAra yaha antima AsravadvAra samApta huaa| 1124 Tata GR 18 || 97. The persons deeply absorbed in feeling of attachment (parigraha) i adversely affect their present life and also the next life, their happiness and the peace of mind. They go astray from the right path. They remain 41 overpowered by the dreadful darkness of ignorance. They lose sense of discrimination due to the effect of serious deluding Karma. As a result of their greed, the mobile, immobile, subtle and gross living beings wander about in the mundane world of continuous chain of birth, death and rebirth consisting of four states of existence in various forms-complete i and incomplete. Such result of adharm in the form of attachment provides very little happiness and extreme trouble in this life and in succeeding life. It is full i of dreadful fear. It is the cause of thick bondage of Karma. It is harsh, troublesome and cause of pain. One can be free from this bondage only after serious efforts lasting for a very long period of thousands of years. One can never discard it without experiencing its consequences. Bhagavan Mahavir has propounded that parigraha is a hurdle in the path of liberation. This parigraha (attachment) leads to collection of many types of precious stones, gold, jewels and other valuables. It dries up happiness. Thus the last door of inflow is concluded. 454 455 4 456 457 451 * END OF THE FIFTH CHAPTER * 454545454545454545454545454 455 zru.1, paMcama adhyayana : parigraha Azraya ( 243 ) Sh.1, Fifth Chapter : Attachment Aasrava 451 4545454545454545454545454545454545454545454 454 455 456 4 4554

Page #310
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . AstravadvAra kA upasaMhAra CONCLUSION OF ASRAV DVAR Wan 5555555555555555555555555555555;)))))145555555553 zAstrakAra ne pUrvokta pA~ca adhyayanoM meM pA~ca AzravoM kA varNana kiyA hai| aba pA~ca gAthAoM dvArA unakA upasaMhAra karate haiN| 98. eehiM paMcahiM asaMvarehi, rayamAdiNittu aNusamayaM / cauvihagaiperaMtaM, aNupariyaTa ti saMsAre // 1 // 98. ina pUrvokta (prANAtipAta Adi) pA~ca AsravadvAroM ke nimitta se jIva pratisamaya Atma-pradezoM ke sAtha karmarUpI raja kA saMcaya karake cAra gatirUpa saMsAra meM paribhramaNa karatA rahatA hai| The author has described five asravas (inflow of Karma) in the preceding five chapters. Now he concludes them with five verses. 98. A living being collects every moment the Karmic matter with the above said five gateways of asravas (inflow of Karma) namely violence to life force and others. As a result thereof he wanders in the mundane world consisting of four states of existence. 99. savvagaipakkhaMde, kAhiMti aNaMtae akypunnnnaa| je ya Na suNaMti dhammaM, soUNa ya je pamAyati // 2 // 99. jo AsravadvAroM kA nirodha nahIM karate ve puNyahIna prANI dharma kA zravaNa nahIM kara paate| __ athavA zravaNa karake bhI usakA AcaraNa karane meM pramAda karate haiM, va anantakAla taka cAra gatiyoM meM Wan gamanAgamana (janma-maraNa) karate rheNge| 99. Those unlucky persons who do not close the asrava dvars (inflow of Karma) cannot listen to scriptures. Even if they listen to scriptures, they remain slack in putting them into practice. They shall remain wandering in the mundane world of four states of existence for an infinite period. 100. aNusiTuM vi bahuvihaM, micchadiTThiyA je NarA ahmmaa| baddhaNikAiyakammA, sugaMti dhammaM Na ya kareMti // 3 // 100. jo puruSa mithyAdRSTi haiM, dharma se hIna haiM, jinhoMne nikAcita (atyanta pragAr3ha) karmoM kA bandhana kiyA hai, ve uttama gurujanoM ke pAsa aneka taraha se zikSA (jJAna) pAkara, dharma kA zravaNa to karate haiM hai kintu usakA AcaraNa nahIM kara sakate haiN| | zrI praznavyAkaraNa sUtra (244) Shri Prashna Vyakaran Sutra 8555555555555555 5548

Page #311
karmaraja karmaraja hiMsA Azrava maSAvAda Azrava karmaraja3 Atma pradeza adattAdAna Azrava karmaraja parigraha Azrava karmaraja abahmacarya Azrava mokSa Azrava pevina jIva cAragati rUpa saMsAra meM paribhramaNa karatA rahatA hai| mokSa diigladu0 devagati hisA mRSAvAda manuSyagati pA~ca Azrava adattAdAna tiryaMcagati abrahmara narakagati

Page #312
55555555555555556 0555555555556 citra - paricaya 14 AmravadvAra kA upasaMhAra hiMsA, asatya, caurya, abrahmacarya aura parigraha - ina pA~coM AsravadvAra ke nimitta se AtmA pratisamaya karmarUpI raja kA saMgraha karake cAra gatirUpa (naraka, tiryaMca, manuSya evaM deva) saMsAra sAgara meM paribhramaNa karatA rahatA hai| Upara ke citra meM AsravoM ke mAdhyama se AtmA para karma raja kA saMgraha dikhAyA hai aura nIce ke citra meM Asrava sevita AtmA ko cAra gatirUpa saMsAra meM paribhramaNa karatA batAyA hai| Azrava sevita jIva mokSa nahIM jA sakatA / - sUtra 98, pR. 244 Illustration No. 14 CONCLUSION OF DOOR OF INFLOW Violence, falsity, stealing, non-celibacy, and covetousness, these five doors of inflow of karma cause the soul to acquire Karmic dust every moment and as a consequence it continues to drift in the sea of the cycles of rebirth in four genuses (infernal, animal, human and divine). The illustrations at the top show this acquisition of karmic dust. Those at the bottom show the entrapped soul moving about in four genuses. A soul open to inflow of karmas does not get liberated. - Sutra-98, page - 244 6555e: 5555555555555555555555555555555555555555555

Page #313
) ) ) ) ka 445Ccce-me--- Wan 100. There are persons who have wrong faith or wrong perception. 4 They are ignorant about dictum of scriptures. They have collected $1 Nikachit Karma (karmas the effect of which can never be avoided). Such persons may gain scriptural knowledge in different ways from the teachers. But they cannot mould their conduct accordingly. 101. kiM sakkA kAuM je, Necchaha osahaM muhA paauN| jiNavayaNaM guNamahuraM, vireyaNaM savvadukkhANaM // 4 // 101. jina bhagavAna ke vacana samasta duHkhoM kA nAza karane ke lie guNayukta madhura virecana - auSadha ke samAna haiM, kintu niHsvArtha buddhi se dI jAne vAlI isa auSadha ko jo pInA hI nahIM cAhate, unake lie kyA kiyA jA sakatA hai ! 101. The sermon of Tirthankar is the sweat medicine having the quality of bringing an end to all the troubles. But what can be done in case of those persons who do not want to make use of such a medicine although it is provided with an attitude of selflessness. 102. paMceva ya ujjhiUNaM, paMceva ya rakkhiUNaM bhaavennN| kammaraya-vippamukkaM, siddhivara-maNuttaraM jaMti // 5 // 102. jo prANI hiMsA Adi pA~ca AsravoM ko tyAgakara, ahiMsA Adi pA~ca saMvaroM kA bhAvapUrvaka | pAlana karate haiM, ve samasta karmarUpI raja se sarvathA rahita hokara sarvottama siddhi (mukti) prApta kara lete haiN| // AsravadvAra nAmaka prathama zrutaskandha samApta // 102. Those persons attain the unique state of salvation, who discard five asravas namely violence and others and meticulously practice five samvars (stoppages of inflow of Karmas). . FIRST SHRUT SKANDH CONCLUDED 55555555555555))))) zru.1, Azrava kA upasaMhAra (245) Sh.1, Conclusion of Aasrava Si Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%%%

Page #314
mukti mahala Mom/ - - - - FORIAL MON PD Noo 55555555555555555555555555555555555555555555 FITNOUSA MM (6 ahiMsA satya TAM acaurya brahmacarya aparigraha mukti mahala kA saMvara rUpI dvAra

Page #315
555555)))))))))))))))) ))) ))))4955555555558. Second Volume: GATEWAYS OF SAMVAR dvitIya zrutaskaMdha : saMvaradvAra R55555555555555555555555555555555555555555555558

Page #316

Page #317
)) saMvaradvAra GATEWAYS OF SAMVAR ))) )))) )) ) Wan prathama zruta skaMndha meM pA~ca AzravoM kA vistRta vivecana kiyA gayA hai| Azrava kA viparIta saMvara hai| saMvara kA mahattva jAne binA AzravoM se virakti nahIM ho sktii| isaliye yahA~ sarvaprathama pA~ca saMvaroM kA digdarzana Wan ninokta pAThoM dvArA karAyA gayA hai| $ Five Asravas (causes of inflow) have been discussed in detail in the first section (Shrutskandh). Samvar (blockage of inflow) is opposite of 45 Asrava. Without knowing the importance of Samvar apathy for Asravas 41 cannot be attained. That is why introduction of five samvars is given hereunder as the starting point. bhUmikA INTRODUCTION 103.. jaMbU ! etto saMvaradArAI, paMca vocchAmi aannupubiie| jaha bhaNiyANi bhagavayA, svvdukkhvimokkhnntttthaae||1|| 103. zrI sudharmA svAmI kahate haiM-he AyuSmAn jambU ! aba maiM usI prakAra pA~ca saMvaradvAroM kA ke anukrama se kathana karU~gA jisa prakAra bhagavAna ne sarvaduHkhoM se mukti pAne ke lie kahe haiM // 1 // 103. Shri Sudharma Swami states, 'O Jambu ! I shall now tell you five Hi gateways of Samvar (stoppage of inflow of Karma) in the very order as they have been narrated by Bhagavan Mahavir for salvation from all miseries (1). 104. paDhama hoi ahiMsA, biiyaM saccavayaNaM ti pnnnnttN| dattamaNuNNAya saMvaro ya, baMbhacera-mapariggahattaM c|| 2 // 104. (ina saMvaradvAroM meM) prathama dvAra ahiMsA hai, dUsarA satyavacana hai, tIsarA svAmI kI AjJA se hai diyA huA aura anumati pradatta (adattAdAnaviramaNadvAra) hai, cauthA brahmacarya aura pA~cavA parigraha tyAga ke rUpa aparigraha dvAra hai|| 2 // 104. (Out of the gateways of Samvar), the first is Ahimsa (nonviolence). The second is truth. The third is to take only that which is given with the order and consent of its master. The fourth is chastity (celibacy) and the fifth is non-attachment (aparigraha) or discarding the $ feeling of attachment (2). 105. tattha paDhamaM ahiMsA, ts-thaavr-svvbhuuy-khemkrii| tIse sabhAvaNAo, kiMci vocchaM guNuddesaM // 3 // ))))) 355555555555 zru.2, saMvaradvAra (247) Sh.2, Gateways of Samvar Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%%%%%%%%%% %

Page #318
5555555555%%%%%%%% %%%%%%%%%%%% %% Wan 105. ina saMvaradvAroM meM prathama jo ahiMsA hai, vaha trasa aura sthAvara-samasta prANiyoM kA kSemakuzala karane vAlI hai| maiM pA~ca bhAvanAoM sahita usa ahiMsA ke guNoM kA saMkSipta kathana kruuNgaa|| 3 // 105. Of these gateways of Samvar the first, Ahimsa, is instrumental in the well being of all living beings, mobile and immobile. I will state in brief the attributes of that Ahimsa alongwith the five intrinsic sentiments (3). vivecana : jJAnAvaraNIya Adi ATha karmoM ke bandha kA kAraNa Asrava kahalAtA hai| Asrava dvAroM ko roka dene / kA kArya saMvara kahalAtA hai| saMvara ke pA~ca bheda kahe gaye haiM- ahiMsA, satya, dattAdAna, brahmacarya, aprigrh| tIna gupti, pA~ca samiti, dasa zramaNa dharma, anityatva Adi bAraha bhAvanAyeM ye sabhI saMvara ke sAdhana haiN| ataH ina saba Wan saMvaroM ko ahiMsAdi pA~ca saMvaroM evaM unakI bhAvanAoM meM antargata kara liyA gayA hai| saralatApUrvaka saMvara kA artha samajhAne ke lie eka udAharaNa diyA gayA hai-jisa prakAra eka naukA athAha OM samudra meM sthita hai| pAnI meM par3A kASTha dhIre-dhIre gala jAne yA jIrNa ho jAne se naukA meM kucha chidra ho gaye aura Wan samudra kA jala naukA meM praveza karane lgaa| jala ke bhAra ke kAraNa vaha naukA kabhI bhI DUba sakatI hai| taba catura nAvika ne una chidroM ko dekhakara unheM banda kara diyaa| naukA ke DUbane kI AzaMkA samApta ho gii| aba naukA OM sakuzala kinAre laga jaayegii| isI prakAra isa saMsAra-sAgara meM karma-vargaNArUpI athAha jala bharA hai, arthAt sampUrNa loka meM anantaOM ananta kArmaNa-vargaNAoM ke sUkSma pudgala ThasAThasa bhare hue haiN| usa athAha jala ke bIca meM AtmArUpI naukA U sthita hai| hiMsA Adi AsravarUpI chidroM ke dvArA usameM karmarUpI jala bharA jA rahA hai| yadi usa jala ko rokA na jAye to karmoM ke bhAra se vaha naukA eka dina DUba jAyegI-arthAt AtmA narakAdi adhogati meM calI jaayegii| magara viveka jJAna-sampanna nAvika karmAgamana ke kAraNoM ko dekhatA hai aura unheM zIghra banda kara detA hai, arthAt OM ahiMsA Adi ke AcaraNa se hiMsAdi AzravoM ko roka detA hai| jaba Asrava ruka jAte haiM, karmabandha ke kAraNa + samApta ho jAte haiM to karmoM kA navIna bandha ruka jAtA hai aura AtmArUpI naukA kuzalakSema saMsAra-sAgara se pAra pahu~ca jAtI hai| ma yahA~ itanA aura samajha lenA cAhie ki navIna pAnI ke Agamana ko rokane ke sAtha hI naukA meM jo jala pahale bhara cukA hai, use bhI ulIcakara haTA denA par3atA hai| isI prakAra jo karma pahale baMdha cuke haiM, unheM nirjarA OM dvArA naSTa karanA Avazyaka hai| kintu yaha kriyA saMvara kA nahIM, nirjarA kA viSaya hai| yahA~ kevala saMvara kA hii| Wan pratipAdana kiyA jA rahA hai| 3 prathama gAthA meM prayukta 'ANupubIe' pada se yaha prakaTa kiyA gayA hai ki saMvaradvAroM kI prarUpaNA anukrama se Wan kI jaayegii| anukrama dvitIya gAthA meM spaSTa kara diyA gayA hai| prathama saMvaradvAra ahiMsA hai, dUsarA satya, tIsarA datta (adattAdAnatyAga) cauthA brahmacarya aura pA~cavA~ aparigrahatva hai| inameM ahiMsA ko prathama sthAna diyA gayA hai. kyoMki ahiMsA pradhAna aura mUla vrata hai| satyAdi cAroM vrata ahiMsA kI rakSA ke lie haiN| niyuktikAra ne kahA hai niddir3ha ettha vayaM ikkaM ciya jiNavarehiM svvehi| pANAivAyaveramaNamavasesA tassa rkkhddaa|| zrI praznavyAkaraNa sUtra (248) Shri Prashna Vyakaran Sutra 8954555555559555555555 558

Page #319
555555555555 4455555555555555555 45 arthAt samasta tIrthaMkara bhagavantoM ne eka prANAtipAtaviramaNavrata kA hI kathana kiyA hai| zeSa (cAra) vrata usI kI rakSA ke lie haiN| ahiMsA ko 'tasa - thAvara - savyabhUyakhemakarI' kahakara usakI asAdhAraNa mahimA prakaTa kI gaI hai| ahiMsA 5 prANImAtra ke lie maMgalamayI hai, saba jIvoM kA kSema kalyANa karane vAlI hai| Wan Elaboration-It has been mentioned earlier that the cause of bondage of eight types of Karma such as knowledge obscuring Karma and others is called Asrava. The antonym of Asrava is Samvar. Samvar closes the gateways of asrava (inflow of Karma). Samvar is also of five types (non violence, truth, to take what is given, chastity and non-attachment). The methods of attaining Samvar are three guptis, five samitis, ten duties of a monk and twelve deep thought activities about real nature of the world such as its non-permanence and others. So all this has been included in these five Samvars namely non-violence and others and their intrinsic sentiments. An illustration is narrated in order to make one understand easily the meaning of Samvar. A boat is stationed in deep sea. Slowly and gradually the wood of the boat gets damaged as it remained in sea for a long period. So some holes appear in the boat and the water of the sea starts entering the boat. Due to the weight of that water, the boat can sink any time. The expert boatsman closed those holes when he saw them. So the fear of sinking withered away. Now boat will safely arrive at the bank. Similarly the water of Karma particles is in the sea of mundane existence. In other words subtle Karmic molecules, infinite in number, are fully occupying the entire space in the world. They are so subtle that they are invisible. The soul in the form of boat is stationed in that sea. The water of Karma has entered the said boat through the holes of nonviolence and other Asravas. If this inflow of water of Karma is not stopped, that boat shall sink one day. In other words, the soul than shall go to the lower state of existence namely, hell. But the person, who is equipped with the knowledge of discrimination, is watchful about the causes of inflow of Karmas. He stops that inflow with practice of nonviolence. When the inflow of Karmic matter stops, the causes of bondage of Karma come to an end. So the new bondage of Karma stops. Then the boat in the form of soul crosses the sea of wanderings in mundane world safely. zru.2, saMvaradvAra (249) 2 5 5 5 5 5 5 55 55 55 5 6 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555595955555 5 5 5 2 Sh.2, Gateways of Samvar 47 457 45 Wan 455 5555555555555 Wan 45 Wan 45 cu Wan Wan Wan 457 45 Wan cu 47 Wan 45 Wan cu Wan 45 Wan cu Wan 557 45 Wan

Page #320
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) ) i ) ) )) )) ) )) ) ) ) )) Here one should further understand that simultaneously with the 4 stopping of inflow of water in the boat one has to remove the water that has already entered the boat. So it is essential to destroy the already collected Karma through Nirjara. But that is the subject of nirjara and not of Samvar (stoppage of inflow). Here only Samvar is being discussed. The word anupuvviye in the first verse indicates that the gateways of Samvar shall be discussed in their respective order and that order has been classified in the second verse. First gateway of Samvar is nonviolence, second is truth, third is what is given (to discard stealing), fourth is chastity and fifth is non-attachment. In this order the first place is of non-violence because non-violence is the primary vow. The 4 other four vows namely truth and others are to assist it in its practice. The commentator has also said. All the Tirthankars have laid stress on the vow of avoiding violence to life force. The other four vows are for its yi support. By calling Ahimsa (non-violence) as thavar-savrabhiya khemakari its unique importance has been depicted. Ahimsa is meritorious for all the living beings. It incorporates the protection and welfare of all. Wan saMvaradvAroM kI mahimA IMPORTANCE OF SAMVAR 106. tANi u imANi subbaya ! mahavvayAI loyahiyasavvayAiM suyasAgara-desiyAiM tavasaMjamamahabbayAI OM sIlaguNavarabbayAI saccajjavabbayAI Naraya-tiriya-maNuya-devagai-vivajjagAiM savajiNasAsaNagAI kammarayavidAragAiM bhavasayaviNAsagAI duhasayavimoyaNagAiM suhasayapavattaNagAiM kApurisaduruttarAI sappurisaNiseviyAI NivvANagamaNasaggappayANagAiM saMvaradArAiM paMca kahiyANi u bhgvyaa| 106. zrI sudharmA svAmI apane antevAsI jambU svAmI se kahate haiM-he suvrata ! he uttama vratoM ke madhAraka aura pAlaka jambU ! pahale jina nAmoM kA ullekha kiyA jA cukA hai aise ye ahiMsAdi pA~ca mahAvrata samasta loka ke lie hitakArI haiM yA loka kA sarvahita karane vAle haiN| zrutarUpI sAgara meM inakA + varNana kiyA gayA hai| ye tapa aura saMyamarUpa vrata haiM yA inameM tapa evaM saMyama kA kabhI kSaya nahIM hotA hai| ina mahAvratoM meM zIla aura uttama guNoM kA samUha sannihita hai| satya aura RjutA-saralatA-niSkapaTatA OM inameM mukhya hai| ye mahAvrata narakagati, tiryaMcagati, manuSyagati aura devagati meM paribhramaNa karane se rakSA + karane vAle haiM, arthAt mukti ko dene vAle haiN| samasta tIrthaMkaroM ne inakA upadeza diyA hai| ye karmarUpI raja kA kSaya karane vAle haiN| saikar3oM bhavoM-janma-maraNoM kA anta karane vAle haiN| saikar3oM duHkhoM se chuTakArA Wan dilAkara saikar3oM sukhoM kI prApti karAne vAle haiN| kAyara puruSoM ke liye ina mahAvratoM kA niSThApUrvaka pAlana karanA duSkara hai| satpuruSoM ke dvArA sevita hai, arthAt dhIra-vIra puruSoM ne inakA sevana kiyA hai )) ) )) )) ) )) ) )) ) )) ) )) ) ) |zrI praznavyAkaraNa sUtra (250) Shri Prashna Vyakaran Sutra ja

Page #321
)) )) ) )) ) )) )) ) ))) ) ) ) ) ) )) ) ) ))) ) ) )) ) )) 85555555555555555555555555555555555 Wan (sevana karate haiM aura kreNge)| ye mokSa meM jAne kA samyak mArga haiM, aura sugati meM pahu~cAne vAle haiN| aise ina pA~ca mahAvrata rUpa saMvaradvAra kA kathana bhagavAna mahAvIra ne kiyA hai| 106. Shri Sudharma Swami said to his disciple Jambu Swami, 'O Jambu ! The five great vows namely non-violence and other, which have been mentioned earlier are beneficial for the entire world. The welfare of Hi the universe is in their practice. They have been narrated in the scriptures. These vows are in the nature of austerities and self-restraint. They are never devoid of austerities and restraint. They contain most important code of conduct. Most prominent among them are truth and straight forwardness or non-crookedness. They (the great vows) protect the living beings from wandering in hellish, animal, human and celestial state of existence. In other words they lead one to salvation. All the Tirthankars have stressed upon them in their teachings. They destroy the Karmic dust attached to the soul. They bring an end to hundreds of wanderings in births and deaths. These vows save the living beings from hundreds of troubles and provide hundreds of pleasures. The courageous, noble and good natured persons have practiced thein (practice them and shall practice). They are the true path leading to liberation. Bhagavan Mahavir has narrated them in detail. vivecana : saMvaradvAroM ko mahAvrata kahA gayA hai| kintu eka apekSA se aNuvratoM ko bhI saMvara ke antargata mAnA hai| zrAvakoM ke pAlana karane yogya vrata aNuvrata kahalAte haiN| aNuvratoM meM hiMsAdi pApoM kA pUrNatayA tyAga nahIM hotA-eka maryAdA rahatI hai kintu mahAvrata kRta, kArita aura anumodanA rUpa tInoM karaNoM se tathA mana, OM vacana aura kAya rUpa tInoM yogoM se pAlana kiye jAte haiN| aNuvratoM kI apekSA mahAn hone se inheM mahAvrata kahA gayA hai| ina mahAvratoM se saMvara aura nirjarA-donoM kI siddhi hotI hai, arthAt navIna karmoM kA AnA bhI rukatA hai __ aura pUrvabaddha karmoM kI nirjarA bhI hotI hai| saMyama saMvara kA aura tapa nirjarA kA kAraNa hai| mukti-prApti ke lie OM saMvara aura nirjarA donoM apekSita haiN| isI tathya ko spaSTa karane ke lie inheM karma-rajavidAraka kahA gayA hai| ___mahAvratoM ko bhavazatavinAzaka bhI kahA hai, arthAt inakI ArAdhanA se bahuta se bhavoM-janma-maraNoM kA anta ho jAtA hai| inakI ArAdhanA se jIva duHkhoM se baca jAtA hai aura sukhoM ko prApta karane meM samartha hotA hai| ___ mahAvratoM yA saMvaroM kA varNana pratyeka mahAvrata kI pA~ca-pA~ca bhAvanAoM sahita kiyA jaayegaa| kAraNa yaha hai ki bhAvanAe~ eka prakAra se vrata kA aMga haiM aura unakA anusaraNa karane se vratoM ke pAlana meM saralatA hotI hai, sahAyatA milatI hai aura vrata meM pUrNatA A jAtI hai| bhAvanAoM kI upekSA karane se vrata-pAlana meM bAdhA AtI hai| ataeva vratadhArI ko vrata kI bhAvanAoM ko bhalIbhA~ti samajhakara unakA yathAvat pAlana karanA caahie| ) )) )) ) )) )) ) ))) )) ) )) ) ) )) ) )) )) )) )) )) )) )) )) ) ) ) zru.2, saMvaradvAra (251) Sh.2, Gateways of Samvar Wan ) ma))

Page #322
2414 415 416 417 414 415 416 4141414145454545454545454545454545454545454545454 Elaboration-Here the gateways of Samvar (stoppage of inflow of Karma) is called great vows (Mahavrat). But in another context even minor vows (anuvrat) have been included in Samvar. The vows laid down for the householder devotees (Shravaks) are called anuvrat. In minor vows, the sins such as violence and other are not avoid completely. They are avoided to a limited extent. But the major vows are practiced mentally, vocally, physically in doing, getting done and also in supporting or appreciating activity being done. Since great vows or major vows are very great as compared to minor vows they are called great vows (Mahavrat). The great vows result in both Samvar (stoppage of inflow of new Karma) and nirjara (destruction of Karma already collected). Selfrestraint is the cause of Samvar while austerity is the cause of nirjara. To attain liberation, both Samvar and nirjara are necessary so they are called the sifters of Karma dust. Major (great) vows are also called destroyers of hundred of wandering in life-spans. Their practice brings an end to many births and deaths. A living being saves himself from hundreds of troubles by their practice. He becomes capable of having many pleasures. The great vows or the Samvars shall be discussed along with five thought reflections of each vow. This is because the thought reflections are in fact a part of the vows. By following them, it becomes easy to i practice the vows. They assist in practice of the vows. The vows then can be meticulously followed. In case one ignores the thought reflections, he shall face difficulty in practicing the vows. So the practitioner of vows should properly understand the relevant thought activities and practice them meticulously. 5 151 4545454545454 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 Bu Bu Bu Bu 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 %%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu zrI praznavyAkaraNa sUtra ( 252 ) Shri Prashna Vyakaran Sutra 455456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 455 456 457 455 456 455 456 457 455 456 457 454 455 456 457 455 456 457 450

Page #323
5555555555)))) ) ))))))))) ))) )) prathama adhyayana : ahiMsA FIRST CHAPTER: AHIMSA )) ) ) )) ) ) )) )) )) )) ___ zAstrakAra ne prathama saMvaradvAra kA prArambha karane se pUrva usakI bhUmikA meM pA~coM saMvaradvAroM ke nirUpaNa kA uddezya, unakA svarUpa, mahattva batAne ke sAtha unameM ahiMsA saMvara ko sabase pramukha mAnane kA kAraNa batAyA hai| aba yahA~ zAstrakAra ne apanI cira paricita zailI ke anusAra sarvaprathama ahiMsA bhagavatI ke guNa niSpanna sATha nAma batAyeM haiN| Before commencing the first Samvardvar, the author has detailed the purpose, definition and importance of all the five doors. He has also mentioned in the introduction the reason for Ahimsa being the most important of these doors. Now the author, in his known style, first of all gives sixty synonyms of Ahimsa derived from the attributes. ahiMsA bhagavatI ke sATha nAma SIXTY SYNONYMS OF NON-VIOLENCE (AHIMSA) 107. tattha paDhamaM ahiMsA jA sA sadevamaNuyAsurassa loyassa bhavai dIvo tANaM saraNaM gaI pitttthaa| 1 NivvANaM 2 NibuI 3 samAhI 4 sattI 5 kittI 6 kaMtI 7 raI ya 8 viraI ya 9 suyaMga 10 tittI ma 11 dayA 12 vimuttI 13 khaMtI 14 sammattArAhaNA 15 mahaMtI 16 bohI 17 buddhI 18 dhiI 19 // + samiddhI 20 riddhI 21 viddhI 22 ThiI 23 puTThI 24 NaMdA 25 bhaddA 26 visuddhI 27 laddhI 28 ke visiTThadiTThI 29 kallANaM 30 maMgalaM 31 pamoo 32 vibhUI 33 rakkhA 34 siddhAvAso 35 aNAsavo 36 kevalINa ThANaM 37 sivaM 38 samiI 39 sIlaM 40 saMjamo tti ya 41 sIlaparigharo 42 saMvaro ya. OM 43 guttI 44 vavasAo 45 ussao 46 jaNNo 47 AyayaNaM 48 jayaNaM 49 appamAo 50 assAo 51 vIsAo 52 abhao 53 sabassa vi amAghAo 54 cokkha 55 pavittA 56 sUI 57 / OM pUyA 58 vimala 59 pabhAsA ya 60 Nimmalayara tti evamAINi NiyayaguNaNimmiyAhaM pajjavaNAmANi hoti + ahiMsAe bhgviie| 107. una (pUrvokta) pA~ca saMvaradvAroM meM prathama saMvaradvAra 'ahiMsA' hai| yaha ahiMsA devoM, manuSyoM aura asuroM sahita samagra loka ke lie-dvIpa ke samAna Azraya dene vAlI hai, zaraNa dene vAlI hai athavA OM dIpaka ke samAna jJAna kA prakAza dene vAlI hai| trANa hai-saMsAra ke vividha prakAra ke duHkhoM se pIr3ita + janoM ke lie yahI ekamAtra gati hai, prApta karane yogya hai tathA samasta sadguNa evaM sukha isI meM pratiSThita sannihita haiN| ahiMsA ke guNa niSpanna nAma isa prakAra haiM - (1) nirvANa-mukti kA kAraNa hai| (2) nivRtti-Atmika evaM mAnasika svasthatArUpa hai| (3) samAdhi-samatA kA kAraNa hai| )) )) ) ) ) )) )) ) )) )) ) zru.2, prathama adhyayana : ahiMsA saMvara (253) Sh.2, First Chapter: Non-Violence Samvar Wan

Page #324
))))5555 ) )))))))))))))))) 555555555555555555555555555555555555 Wan (4) zakti-AdhyAtmika zakti kA kAraNa hai| kahIM-kahIM 'sattI' ke sthAna para 'saMtI' pada milatA hai, ma jisakA artha hai-shaanti| ahiMsA meM samasta vigraha virodha, samApta ho jAne se vaha parama 'zAnti' bhI / OM kahalAtI hai| (5) kIrti-kIrti yA prazaMsA kA kAraNa hai| (6) kAnti-ahiMsA ke ArAdhaka meM zArIrika evaM Atmika kAnti-tejasvitA utpanna ho jAtI hai| (7) rati-prANImAtra ke prati prIti, maitrI, anurakti-AtmIyatA ko utpanna karane vAlI hai| (8) virati-pApoM va duSkRtyoM se virakti dene vAlI hai| (9) zrutAGga-zrutajJAna dene ke kAraNa arthAt sat-zAstroM ke adhyayana-manana se ahiMsA utpanna hotI hai, isa kAraNa ise 'zrutAMga' kahA gayA hai| (10) tRpti-santoSavRtti yA tRpti bhI ahiMsA kA eka rUpa hai| 4 (11) dayA-kaSTa pAte hue, marate hue yA duHkhita prANiyoM kI karuNAprerita bhAva se rakSA karanA, yathAzakti dUsare ke duHkha kA nivAraNa karanA ahiMsA kA rUpa hai| (12) vimukti-karma bandhanoM se pUrI taraha chur3Ane vAlI hai| (13) kSAnti-kSamA athavA sahiSNutA bhI ahiMsA kA hI aMga hai| (14) samyaktvArAdhanA-saMvega, nirveda, anukampA aura AsthArUpa samyaktva kI ArAdhanA-sevanA kA kAraNa hai| (15) mahatI-samasta vratoM meM yA samasta jagat meM ahiMsA mahAn-pradhAna hai| (16) bodhi-ratnatrayarUpa bodhi kA kAraNa hai| (17) buddhi-buddhi ko sArthakatA evaM saphalatA pradAna karane vAlI hai| (18) dhRti-citta kI dhIratA-dRr3hatA hai| __ (19) samRddhi-mAnasika aura Atmika-saba prakAra kI sampannatA se yukta hai| jIvana ko Anandita karane vAlI hai| (20) Rddhi-Atmika evaM bhautika Rddhi-prApti kA kAraNa hai| (21) vRddhi-puNya-dharma kI evaM dayA Adi sadguNoM kI vRddhi kA kAraNa hai| (22) sthiti-mukti meM pratiSThita karane vAlI hai| (23) puSTi-pApa kA kSaya karake puNya vRddhi ke dvArA jIvana ko puSTa banAne vAlI hai| (24) nandA-sva aura para ko Ananda-pramoda pradAna karane vAlI hai| 5555555555555555555555555555555555555555555555555 ))))) ) | zrI praznavyAkaraNa sUtra (254) Shri Prashna Vyakaran Sutra ja 855555555555)))))))))))))))

Page #325
3995))))) )) )))))))5555555 nAgAgAgAgA (25) bhadrA-sva kA aura para kA bhadra-kalyANa karane vAlI hai| (26) vizuddhi-AtmA ko zuddha banAne vAlI hai| (27) labdhi-kevalajJAna Adi samasta labdhiyoM kA kAraNa hai| (28) viziSTa dRSTi-vicAra aura AcAra meM anekAnta-pradhAna samyak dRSTi pradAna karane vAlI hai| (29) kalyANa- zArIrika evaM mAnasika Arogya pradAna karane vAlI hai / AtmA kA kalyANa karane vAlI hai| (30) maMgala-samasta pApoM kA vinAza kara, sukha utpanna karane vAlI hai| (31) pramoda-svayaM ko tathA dUsaroM ko harSa utpanna karane vAlI hai| (32) vibhUti-samasta AdhyAtmika aizvarya kA kAraNa hai| (33) rakSA-prANiyoM ko duHkha se bacAne vAlI hai, AtmA kI pApoM se rakSA karane vAlI hai| (34) siddhAvAsa-muktidhAma meM pahu~cAne vAlI, mokSa kA hetu hai| (35) anAsrava-Ate hue karmoM kA nirodha karane vAlI hai| (36) kevali-sthAnam-kevaliyoM ke lie sthAnarUpa hai| kevalI sadA ahiMsAbhAva meM sthita rahate haiN| (37) ziva-sukha svarUpa, samasta upadravoM kA zamana karane vAlI hai| (38) samiti-samyak pravRtti hai| (39) zIla-sadAcAra svarUpa vAlI hai| (40) saMyama-mana aura indriyoM kI pravRtti kA nirodha tathA jIvarakSA rUpa hai| (41) zIlaparigraha-sadAcAra athavA brahmacarya kA ghara hai| (42) saMvara-Asrava kA nirodha karane vAlI hai| (43) gupti-mana, vacana, kAya kI asat pravRttiyoM ko rokane vAlI hai| (44) vyavasAya-viziSTa-utkRSTa nizcaya yA utkRSTa saMkalparUpa hai| (45) ucchaya-prazasta bhAvoM kI unnati-vRddhi karane vAlI hai| (46) yajJa-abhayadAna, sevA, karuNA, paropakAra rUpa yajJa hai| athavA Atmadeva kI bhAva pUjA hai| (47) Ayatana-samasta sadguNoM kA sthAna yA Azraya hai| (48) jayanA-ahiMsA yatanA rUpa hai| prANiyoM kI rakSA ke prati jAgarUka rhnaa| yaha abhaya dAna dAtrI hai| (49) apramAda-pramAda lAparavAhI Adi kA tyAga satata jAgarUkatA hai| 55555555555555555555555555555595)))))))))))) zru.2, prathama adhyayana : ahiMsA saMvara (255) Sh.2, First Chapter:Non-Violence Samvar Sui Sui Sui Sui Sui %%%% %%%%% %%%% %%%% %% %%% %%% %%%%

Page #326
phra ttttk*t***************************k (50) AzvAsa- samasta prANiyoM ke lie AzvAsana sAntvanArUpa hai| kaSTa meM dhairya baMdhAne vAlI hai| (51) vizvAsa - samasta jIvoM ke vizvAsa kA kAraNa hai| (52) abhaya-prANiyoM ko nirbhayatA pradAna karane vAlI tathA ArAdhaka ko bhI nirbhaya banAne vAlI hai| (53) sarvasya amAghAta - prANimAtra kI hiMsA kA niSedha karane vAlI amArI-ghoSaNA svarUpa hai| (54) cokSa - cokhI, sarvottama, zuddha tathA bhalI hai / (55) pavitrA - atyanta pAvana hai tathA vajra sarIkhe ghora pApa ke AghAta se rakSA karane vAlI hai| (56) zuci - bhAva kI zuddhatA evaM nirmalatA hai| (57) pUtA- pUjA, vizuddha yA prazastabhAva se devapUjArUpa hai| (58) vimalA - AtmA kI nirmalatA kA kAraNa hai| (59) prabhAsA - AtmA ko dIpti pradAna karane vAlI, prakAzamaya hai| (60) nirmalatarA - atyanta nirmala athavA AtmA ko atIva nirmala banAne vAlI hai| ahiMsA bhagavatI ke (pUrvokta tathA isI prakAra ke anya) apane guNoM se niSpanna hue nAma haiM / 107. Out of the five gateways of Samvar the first one is non-violence. The following are synonyms of non-violence. It is like an island for the entire world consisting of gods, human beings and demon gods as it gives them support. It serves as a lamp providing the light of knowledge. It provides protection or shelter to the people suffering various types of troubles in the world. All the good qualities and happiness are in it. Nonviolence has the following attribute-based synonyms. (1) Nirvan (Liberation) - It is the cause of salvation (liberation). (2) Nirvriti -- It provides metaphysical and mental health. (3) Samadhi-- It provides equanimity. (4) Strength (Shakti) - It is the cause of spiritual strength. In some text the word is Santi instead of Satti, which means peace. Since nonviolence finishes all disputes or opposition, it is called ultimate peace. (5) Kirti (Praise) - Non-violence is the cause of praise or appreciation. (6) Kanti (Glow)-Practitioner of Ahimsa gets physical and spiritual glow. zrI praznavyAkaraNa sUtra (256) **** Shri Prashna Vyakaran Sutra 7955 5 5 5 55 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 55 5 5 -

Page #327
nirvANa nivRtti-samAdhi Atmika lakSmI Rddhi samyaka darzana bhautika lakSmI samyakajJAna samyaka cAratri hiMsaka se sabhI jAnavara pakSI Darate haiN| kAnti-zAnti rati bodhi 415 Jain Education Intemational

Page #328
05555555556 555555555556 pha citra - paricaya 15 Illustration No. 15 ahiMsA ke guNa niSpanna nAma prathama saMvaradvAra meM ahiMsA ke 60 guNa niSpanna nAma batAye gaye haiN| jisameM se kucha pramukha ko citroM ke mAdhyama se pradarzita kiyA gayA hai (1) dvIpa - ahiMsA ko dvIpa ke samAna Azraya dene vAlA kahA gayA hai| yaha deva, manuSya aura asura sahita sampUrNa loka ke prANiyoM ko dvIpa ke samAna zaraNa dene vAlI hai| ise dIpaka ke samAna jJAna kA dene vAlI bhI kahA hai| ahiMsA saMvara se bhAvita susAdhu isa dvIpa meM sarvocca sthAna para baiThA dikhAyA prakAza gayA hai| (2) nirvANa - ahiMsA ko mokSa kA hetu batAyA gayA hai| (3) nivRtti-samAdhi - yaha ahiMsA samasta pApa durdhyAna evaM duHkhoM se nivRtta karake zAnti evaM prasannatA pradAna karane vAlI / citta ko zAnta evaM ekAgra rakhane vAlI hai| (4) Rddhi-ahiMsA ko Atmika evaM bhautika lakSmI prApti kA kAraNa mAnA hai| (5) bodhi - samyakjJAna, samyakdarzana, samyakcAritra ratnatraya rUpI bodhi kA kAraNa mAnA gayA hai| (6) kAnti - zAnti-rati-ahiMsA ke ArAdhaka meM zArIrika evaM Atmika kAnti- tejasvitA utpanna ho jAtI hai| usake andara prANimAtra ke prati prIti maitrI kA bhAva utpanna ho jAtA hai| kSamA, sahiSNutA bhI ahiMsA se utpanna hote haiN| - sUtra 107, pR. 254-257 QUALITIVE SYNONYMS OF AHIMSA In the first door of Samvar 60 synonyms, based on quality, of Ahimsa are mentioned. Some important ones are explained here with the help of illustrations -- - (1) Dveep (Island ) - Ahimsa is said to be a place of refuge like an island. It provides refuge to all living beings of this universe, including divine beings, humans, and demons. With Ahimsa enkindled a noble ascetic is shown sitting at the highest place on the island. It is also said to be the source of light of knowledge, like a lamp. (2) Nirvana (Liberation) - It is said to be cause of liberation. (3) Nivritti-Samadhi - Ahimsa releases mind from all sins, evil thoughts and miseries and provides peace and joy. It keeps the mind calm and focused. (4) Riddhi (Wealth ) - Ahimsa is believed to be the source of spiritual and material wealth. (5) Bodhi (Enlightenment ) - It is said to be the cause of enlightenment in the form of the three gems - right knowledge, right perception/faith and right conduct. (6) Kanti-Shanti - Rati - A practitioner of Ahimsa is endowed with physical and spiritual glow (kanti). He is infused with the feeling of universal fraternity. Forgiveness and tolerance are also born out of Ahimsa. - Sutra-107, pages-254-257 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphafa556 0555555555555555555555555555550

Page #329
4454141414444444444444444414141414 415 41 41 41 41 41 41 45 (7) Rati (Affection)-It produces love and affection for all the living fi beings. 5 5 45454545454 You FFFFFFFhhhhhhhhhhfffffE 4 545454 (8) Virati-It saves one from indulging in sins. (9) Shrutang (Part of scriptures)--It generates from the study of scriptures. So it is called shrutanga. (10) Satisfaction (Tripti)--Satisfaction or the state of contentment is also a form of non-violence. (11) Compassion (Daya)-To provide probition out of compassion to a being in suffering or dying and to make effort to remove his trouble is a synonym of Ahimsa. (12) Vimukti (Freedom)-It provides total release from bondage. (13) Kshanti (Forgiveness)--Forgiveness or tolerance is also a part of Ahimsa. (14) Samyaktvaradhana (Practice of right faith)-Craving for liberation, freedom from sensual feelings, compassion and faith which are the symptoms of right faith are in fact the cause of non-violence. (15) Most Important (Mahati)-Non-violence is most important among all the vows or in the entire world. (16) True Knowledge (Bodhi)--It is the cause of attainment of right knowledge. (17) Buddhi (Wisdom)--It imparts purpose and success to wisdom. (18) Firmness (Dhriti)-It is the firmness of mind. (19) Wealth (Smriddhi)--It is full of mental and spiritual wealth. It provides bliss in life. (20) Riddhi-It is the cause of attainment of mental and spiritual wealth. (21) Vriddhi-It is the cause of increase in good qualities such as meritorious activities compassion and others. (22) Sthiti-It stabilises one in salvation. (23) Pushti-It develops or fortifies the human life by reducing the sin and increasing noble and meritorious qualities. (24) Nanda-It provides ecstatic pleasure to the self and to others. Zhong SEQia Qia Qia Qia Qia hhhhhh 154 455 456 457 455 456 457 455 456 457 455 456 457 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 45454545 zru.2, prathama adhyayana : ahiMsA saMvara (257) Sh.2, First Chapter: Non-Violence Samvar - 1Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #330
46456 457 454 455 456 457 454545454 455 456 45454545454545454 455 456 455 456 457 456 455 456 457 458 459 (25) Bhadra-It brings about welfare of the self and of others. (26) Vishudhi-It purifies the soul. (27) Labdhi-It is the cause of all merits namely perfect knowledge and others. (28) Vishisht Drishti--It provides right perception in thought and conduct-proper assessment of many viewpoints. (29) Kalyan-It provides physical and mental health or welfare leading to spiritual beatitude. (30) Mangal (Auspcious)-It destroys all sins and generates happiness. (31) Pramod-It provides happiness to self and to others. (32) Vibhuti-It is the cause of all supernatural wealth. (33) Raksha (Protection)- It saves the living being from sins or troubles. It protects the souls from sins. (34) Sidhavas-- It leads one to salvation. It is the cause of liberation. (35) Anasrav-It stops the inflow of Karma. (36) Kevali-sthanam-The place of stay for omniscients. The omniscients always remain in a state of non-violence. (37) Shiva-It is manifestation of happiness. It subsides all the troubles. (38) Samiti--It is the right behaviour. (39) Sheel-It is good conduct. (40) Samyam-It is the restraint of mind and senses. It is instrumental in protection of living beings. (41) Sheel Parigraha-It is the abode of good conduct or chastity. (42) Samvar-It stops asrav (inflow of Karma). (43) Gupti-It stops wrong activities of mind, word and body. (44) Vyavasaya-It is in strong determination. (45) Uchharaya-It increases good thoughts. 41 45 46 47 4554545454545454545454 455 456 455 456 457 454 455 456 457 455 456 457 45 $ 455 454 455 456 457 455 456 457 455454545454545 | zrI praznavyAkaraNa sUtra ( 258 ) Shri Prashna Vyakaran Sutra Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #331
555555555555555555555555555555 (46) Yajna-To make one free from fear, to serve, to be compassionate, to help others all these are yajna (sacrifice). It is the worship that pleases the soul-the godhood in the soul. (47) Ayatan-It is the seat of all good qualities. (48) Jayana-It lies in alertness towards protection of beings. It inspires fearlessness. (49) Apramaad (Devoid of Slackness)-It is discarding of slackness. It lies in being ever alert. (50) Aashvasan (Support)-It is support for all living beings. It provides solace in pain. (51) Vishvas (Trust)-It is the cause of trust in all living beings. (52) Abhaya (Fearlessness)-It provides freedom from fear to all living beings. It makes the practitioner fearless. (53) Sarvasya Amaghat-It is the declaration prohibiting violence to all the living beings. (54) Choksha-It is the best and meritorious for all. (55) Pavitra-It is extremely pure. It saves from the attack of dreadful, vajra-like sin. (56) Shuchi-It is purity of thought. (57) Poota (Worship)-It is the worship of god with a pure or meritorious bent of mind. (58) Vimala (Spotless)-It is the cause of dirt-free (spotless) state of soul. (59) Prabhasa (Brightness)-It provides brightness or aura to the soul. (60) Nirmalatara-It makes the soul totally clean. The (above said and other suchlike) synonyms of Ahimsa are based on its qualities. vivecana : prastuta pATha meM ahiMsA ko bhagavatI kahakara bhagavAna kI taraha asaMkhya guNoM vAlI batAkara usakI asAdhAraNa mahimA prakaTa kI gaI hai| sAtha hI yaha bhI spaSTa kiyA gayA hai ki cAhe nara ho, sura ho athavA asura ho, yA inase bhinna pazu-pakSI Adi hoM, sabake lie ahiMsA hI zaraNabhUta hai / athAha sAgara meM DUbate hue manuSya ko jaise dvIpa mila jAye to usakI rakSA ho jAtI hai, usI prakAra saMsAra-sAgara meM duHkha pA rahe hue prANiyoM ke lie bhagavatI ahiMsA trANadAyinI hai| zru. 2, prathama adhyayana : ahiMsA saMvara (259) Sh.2, First Chapter: Non-Violence Samvar 5555555555555555555555555 55555555555555555

Page #332
pAnAmAmAmAmA 55555555555555555555555555555555555555555558 ahiMsA ke sATha nAmoM kA sAkSAt ullekha karane ke pazcAt zAstrakAra ne batalAyA hai ki isake inake : + atirikta anya nAma bhI haiM aura ve bhI guNaniSpanna hI haiN| jo loga ahiMsA kA atyanta saMkIrNa artha karate haiM, unheM ahiMsA ke ina sATha nAmoM se phalita hone vAle ! artha para gambhIratA se vicAra karanA caahie| nirvANa, nirvRtti, samAdhi, tRpti, kSAnti, bodhi, dhRti, vizuddhi : Adi-Adi nAma sAdhaka kI Antarika bhAvanAoM ko prakaTa karate haiM, arthAt mAnava kI isa prakAra kI sAtvika 9 bhAvanAe~ bhI ahiMsA meM garbhita haiN| ye bhagavatI ahiMsA ke virAT svarUpa ke aMga haiN| rakSA, samiti, dayA Adi / nAma para ke prati caritArtha hone vAle sAdhaka ke vyavahAra ke dyotaka haiN| tAtparya yaha hai ki ina nAmoM se pratIta hotA : hai ki duHkhoM se pIr3ita prANI ko duHkha se bacAnA bhI ahiMsA hai, para-pIr3Ajanaka kArya na karate hue ytnaacaar-| samiti kA pAlana karanA bhI ahiMsA kA aMga hai aura vizva ke samagra jIvoM para dayA-karuNA karanA bhI ahiMsA / hai| kIrti, kAnti, rati, cokSA, pavitrA, zuci, pUtA Adi nAma usakI pavitratA ke prakAzaka haiN| nandA, bhadrA, kalyANa, maMgala, pramodA Adi nAma prakaTa karate haiM ki ahiMsA kI ArAdhanA kA phala kyA hai ! isakI ArAdhanA / se ArAdhaka kI cittavRtti kisa prakAra kalyANamayI, maMgalamayI bana jAtI hai| isa prakAra ahiMsA ke ullikhita nAmoM se usake vividha rUpoM kA, usakI ArAdhanA se ArAdhaka ke jIvana meM prAdurbhata hone vAlI prazasta vRttiyoM kA evaM usake pariNAma-phala kA spaSTa citra ubhara AtA hai| ahiMsA kA , + antima phala nirvANa parama pada mokSa athavA asIma zAnti kI prApti hai| ___Elaboration-In the present lesson non-violence is termed as God. Its has been expressed as one having innumerable good traits like God. Its y unique grandeur has been described. Simultaneously it has been clearly ! pointed that it is the support for all-human beings, gods, demons, animals, birds and others. Just as a drowning person saves himself if he . finds an island, similarly ahimsa is the support for living beings 4 drowning in the mundane world of life and death. The author, after mentioning sixty synonyms of ahimsa, has stated s that it has other synonyms also based on its qualities. Those persons who give a very limited meaning to non-violence, they should deeply study the meanings arising out of the above sixty s synonyms of non-violence (ahimsa) and contemplate over them deeply. $i The synonyms nirvan (liberation), nirvriti (controlling activity), samadhi (equanimity), tripti (satisfaction), kshanti (benevolence), bodhi (true spiritual knowledge), dhriti (patience), vishuddhi (purity) and others indicate the inner attitude of the practitioner. Such noble feelings of i people lie in non-violence. They are the limbs of the giga ahimsa. The synonyms protection (raksha), equanimity, compassion, declaration prohibiting all types of killings indicate the behaviour of its ma dhaWan 559999 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting (260) Shri Prashna Vyakaran Sutra zrI praznavyAkaraNa sUtra g555555555555555555555555555555555555

Page #333
) )) ) ) ) )) ) ) )) )) )) ) ) practitioner towards others. In a nutshell these synonyms indicate that 45 to save a living being adversely affected by troubles from that sad state is also ahimsa. While not engaging oneself in activities causing harm to others, to practice discernment in conduct is also a part of non-violence. To have compassion for all living beings in the would is also ahimsa. The synonyms keerti, (honour), kanti (brightness), rati (affection), choksha (extremely pure), pavitra (chaste), shuchi (purity), poota and others indicate its sanctity. Synonyms nanda, bhadra, kalyan, mangal, pramoda indicate what are the consequences of practicing non-violence. They indicate that the nature of its practitioner becomes beneficial and meritorious. Thus the above synonymous of ahimsa vividly depict its different forms, the noble thought-activities generating in the person by its practice and the consequences airing out of it. The ultimate result of practice of non-violence is attainment of salvation or liberation that provides unlimited peace. ahiMsA kI mahimA GLORY OF ASHIMSA 108. esA sA bhagavaI ahiMsA jA sA bhIyANa viva saraNaM, pakkhINaM viva gamaNaM, tisiyANaM viva salilaM, khuhiyANaM viva asaNaM, samuddamajhe va poyavahaNaM, cauppayANaM va AsamapayaM, duhaTThiyANaM va osahibalaM, aDavImajjhe va satthagamaNaM, etto visiTThatariyA ahiMsA jA sA puddhvii-jl-agnni-maaruy-vnnssi-biiy-hriy-jlyr-thlyr-khhyr-ts-thaavrsvvbhuuy-khemkrii| 108. yaha ahiMsA bhagavatI (adbhuta mahimA vAlI) hai, (saMsAra ke samasta) bhayabhIta prANiyoM ke lie zaraNadAtA hai| pakSiyoM ke lie AkAza meM gamana karane-ur3ane ke samAna (svataMtra avakAza dene vAlI) hai| yaha ahiMsA pyAsa se pIr3ita prANiyoM ke lie jala ke samAna (zAntipradAyikA) hai| bhUkhoM ke lie bhojana ke samAna (tRpti va puSTi dene vAlI) hai| samudra ke madhya meM DUbate hue jIvoM ke lie jahAja samAna (tArane vAlI) hai| catuSpada-pazuoM ke lie Azrama pada (pazuzAlA ke samAna surakSita sthAna) ke samAna hai| duHkhoM se pIr3ita-rogI janoM ke lie auSadha-bala ke samAna (Arogya pradAtrI) hai| bhayAnaka jaMgala meM sArtha-saMgha ke sAtha gamana karane ke samAna (surakSA dene vAlI) hai| (kyA bhagavatI ahiMsA vAstava meM jala, anna, auSadha, yAtrA meM sArtha (samUha) Adi ke samAna hI hai ? nhiiN|) bhagavatI ahiMsA inase bhI atyanta viziSTa aura zreSTha hai, jo pRthvIkAyika, jalakAyika, agnikAyika, vAyukAyika, vanaspatikAyika, bIja, haritakAya, jalacara, sthalacara, khecara, trasa aura sthAvara sabhI prANiyoM kA kSema-kuzala-maMgala kalyANa karane vAlI hai| )) )) ) )) )) )) )) )) ) )) )) )) zru.2, prathama adhyayana : ahiMsA saMvara ( 261 ) Sh.2, First Chapter : Non Violence Samvar Wan

Page #334
Wan 555555555 Wan phra 108. Non-violence has unique grandeur. It provides support (to all the living beings) who are afraid in the world. For birds it is like flying in the sky. (It provides them independence). It provides peace to the troubled just as water gives relief to the person in sad state due to thirst. It is like food for the hungry (It provides them satisfaction and strength). It is like a ship to the persons drowning in the ocean (It saves them). It is the y place of safety for living beings just as a shed is the place of safely for animals. Just as medicine provides relief to the diseased, it provides improvement in health. It provides protection just as the travellers in the company of a caravan feel protected while passing through dreadful forest. (Is non-violence, in reality similar to water, food, medicine, a caravan in travels?) In fact it is much more helpful than these above mentioned: One saves himself immediately when he gets the support of non-violence. It causes welfare of all the living beings-earth-bodied, water-bodied, fire-bodied, air-bodied, plant-bodied living beings, seeds, greenery, living beings moving in water, on land, in sky, the mobile and the immobile living beings. phrA Wan Wan vivecana : jo prANI bhaya se grasta hai, jisake sira paraM cAroM ora se bhaya maMDarA rahA ho, use yadi nirbhayatA 5 kA sthAna - zaraNa mila jAye to kitanI prasannatA hotI hai ! ahiMsA samasta prANiyoM ke lie isI prakAra Wan zaraNapradAtrI hai| 5 1155 5 Wan khule AkAza meM vicaraNa karane vAle pakSI ko dharatI para aneka saMkaTa Ane kI AzaMkA banI rahatI hai| vaha thor3I-sI bhI Apatti kI saMbhAvanA hote hI dharatI chor3akara AkAza meM ur3ane lagatA hai| AkAza usake lie pha abhaya kA tathA svataMtratA kA sthala hai| ahiMsA bhI abhaya kA sthAna hai| pyAsa se pIr3ita ko pAnI aura bhUkhe ko 5 bhojana mila jAye to usakI pIr3A evaM pIr3Ajanita vyAkulatA miTa jAtI hai, use zAnti prApta hotI hai, usI prakAra ahiMsA parama zAntidAyinI hai| jaise samudra meM DUbate ke prANoM para saMkaTa A jAtA hai taba jahAja kA sahArA pha milatA hai aura usake prANoM kI rakSA ho jAtI hai, usI prakAra saMsAra - samudra meM DUbane vAle prANiyoM kI rakSA karane vAlI, ubArane vAlI ahiMsA hai| caupAye jaise apane vAr3e (pazuzAlA) meM pahu~cakara nirbhayatA kA anubhava karate haiN| isI prakAra bhagavatI ahiMsA bhI abhaya kA sthAna hai| jaise sunasAna tathA hiMsaka jantuoM se vyApta bhayAnaka aTavI meM ekAkI gamana karanA saMkaTamaya hotA hai| sArtha (samUha) ke sAtha jAne para bhaya nahIM rahatA, isI prakAra jahA~ ahiMsA hai, vahA~ bhaya nahIM rahatA / (262) phaphaphaphaphaphapha y 5 ina upamAoM ke nirUpaNa ke pazcAt sUtrakAra ne spaSTa kiyA hai ki ahiMsA ke lie ye upamAe~ pUrNopamAe~ nahIM 5 haiN| tAtparya yaha hai ki duHkha yA bhaya kA pratIkAra karane vAlI ina vastuoM se na to sadA ke lie duHkha dUra hotA hai aura na paripUrNa rUpa se rakSA hotI hai| kabhI-kabhI to bhojana, auSadha Adi ulTe duHkha ke kAraNa bhI bana jAte haiN| phra zrI praznavyAkaraNa sUtra Shri Prashna Vyakaran Sutra y 5 phra 5 Wan Wan

Page #335
4 4 4 4 455456456 455 456 457 455454545555545454545454545454545454545454545454545454 kintu ahiMsA meM koI aisA khatarA nahIM hai| eka bAra prApta hone ke pazcAt usakA vinAza nahIM hotaa| isa Azaya ke Wan ko vyakta karane ke lie zAstrakAra ne kahA hai-'etto visidrutariyA ahiMsA' arthAt ahiMsA ina saba upamAbhUta vastuoM se bhI atyanta viziSTa hai| Elaboration-A person is very much frightened. He senses fear all around. He shall feel extremely happy if he finds a place where he can be fearless. Non-violence provides similar support to all the living beings. A bird flying in the air has many lurking doubts in its mind when it 4 comes on earth. It starts flying away from the earth leaving that place when it feels the possibility of the slightest trouble. Sky is the place of fearless state and the area of freedom for it. Non-violence also is a place 4i where one can remain without any fear. In case a person troubled due to thirst gets water and a hungry person gets food, his trouble and restlessness arising out of it disappears. 4 He experiences peace similarly in non-violence, which provides unique peace. Just as a ship saves the life-force of a drowning person, similarly non-violence protects the living beings drowning in the worldly ocean of life, death and re-birth. Quadruped, experience freedom from fear when they reach the cowshed. Similarly non-violence is such as place where one experiences freedom from fear. Just as it is troublesome to move alone in wilderness and in dreadful forest full of ferocious violent beasts. That fear no longer persists if one is in the company of a group. Similarly one does not have fear if he is in the company of non-violence. After narrating these comparative examples, it is mentioned in the scriptures that these synonyms do not completely indicate all the qualities. In brief, such things which treat pain or fear cannot remove the same forever. They cannot provide protection forever. Sometimes even food or medicine become the cause of trouble. But there is no such danger in non-violence. Once attained it never dies down. To describe it the writer has mentioned that non-violence is by far the best even as $ compared to these illustrations. ahiMsA ke vizuddha dRSTA aura ArAdhaka TRUE PRACTITIONERS OF NON-VIOLENCE 109. esA bhagavaI ahiMsA jA sA aparimiya-NANadaMsaNadharehiM sIla-guNa-viNaya-tava-saMyamaNAyagehiM titthayarehiM savvajagajIvavacchalehiM tiloyamahiehiM jiNavarehiM (jiNacaMdehiM) sutthuditttthaa| . 4 4 4 4 4 4 4 4 4 4 4 4 4 $$$ * zru.2, prathama adhyayana : ahiMsA saMvara ( 263 ) Sh.2, First Chapter: Non-Violence Samvar 2454454545454545454545454545454545454545454545454545454545454545454

Page #336
phaphaphaphaphaphaphaphaphaphaphaphaphapha 5 ohijihiM viSNAyA, ujjumaIhiM vidiTThA, viulamaIhiM vidiA, puvvadharehiM ahIyA, veuvvIhiM phra patiSNA, AbhiNibohiyaNANIhiM suyaNANIhiM ohijANIhiM maNapajjavaNANIhiM kevalaNANIhiM Wan AmosahipattehiM khelosahipatterhi jallosahipattehiM vipposahipatterhi savvosahipattehiM bIyabuddhIhiM kuTThabuddhIhiM pANusArIhiM saMbhiNNasoehiM suyadharehiM maNabaliehiM vayabaliehiM kAyabaliehiM NANabaliehiM daMsaNabaliehiM carittabaliehiM khIrAsavehiM mahuAsavehiM sappiyAsavehiM akkhINamahANasiehiM cAraNehiM vijjAharehiM / cautthabhattiehiM evaM jAva chammAsabhattiehiM ukkhittacaraehiM NikkhittacaraehiM aMtacaraehiM paMtacaraehiM 5 lUhacaraehiM samuyANacaraehiM aNNailAehiM moNacaraehiM saMsaTTakappiehiM tajjAyasaMsakappiehiM uvaNiehiM suddheNiehiM saMkhAdattiehiM diTThalAbhiehiM puTThalAbhiehiM AyaMbiliehiM purimaDDiehiM ekkAsaNiehiM vvihiM bhiNNapiMDavAiehiM parimiyapiMDavAiehiM aMtAhArehiM paMtAhArehiM arasAhArehiM virasAhArehiM lUhAhArehiM tucchAhArehiM aMtajIvIhiM paMtajIvIhiM lUhajIvihiM tucchajIvIhiM uvasaMtajIvIhiM pasaMtajIvIhiM vivittajIvIhiM akhIramahusappiehiM amajjamaMsAsiehiM TANAiehiM paDimaMTAIhiM ThANukkaDiehiM vIrAsaNiehiM sajjiehiM DaMDAiehiM lagaMDasAIhiM egapAsagehiM AyAvaehiM appAvaehiM aNiTThamaehiM akaMDUyaehiMdhuyakesamaMsulomaNaehiM savvagAyapaDikammavippamukkehiM samaNuciNNA, suyaharaviiyatthakAyabuddhIhiM / phra dhIramaibuddhio ya je te AsIvisauggateyakappA NicchayavavasAyapajjattakayamaIyA NiccaM phra sajjhAyajjhANaaNubaddhadhammajjhANA paMcamahavvayacarittajuttA samiyA samiisu, samiyapAvA chavvihajagavacchalA 5 NiccamappamattA eehiM aNNehi ya jA sA aNupAliya bhagavaI / phra Wan 109. yaha bhagavatI ahiMsA vaha hai jise aparimita - ananta kevalajJAna-darzana ko dhAraNa karane vAle, zIla guNa, vinaya, tapa aura saMyama ke nAyaka - mArgadarzaka dharma tIrtha kI saMsthApanA karane vAle, jagat ke samasta jIvoM ke prati asIma vAtsalya dhAraNa karane vAle, tIna lokoM meM pUjanIya jinavaroM 5 (jinacandroM) ne apane kevalajJAna-darzana dvArA samyak rUpa meM dekhA hai| zrI praznavyAkaraNa sUtra viziSTa avadhijJAniyoM ne ise vizeSa rUpa se jAnA hai| Rjumati-manaH paryavajJAniyoM ne vizeSa rUpa meM dekhA-parakhA hai / vipulamati- manaHparyAyajJAniyoM ne bhalIbhA~ti jJAta kiyA hai| caturdaza pUrvazruta ke dhAraka phra muniyoM ne isakA adhyayana kiyA hai| vaikriyalabdhi ke dhArakoM ne isakA AjIvana pAlana kiyA hai| isI 5 prakAra matijJAniyoM ne, zrutajJAniyoM ne avadhijJAniyoM ne, manaH paryavajJAniyoM ne, kevalajJAniyoM ne, AmarSauSadhilabdhi ke dhArakoM, zleSmauSadhilabdhidhArakoM, jallauSadhilabdhidhArakoM, vipruDauSadhilabdhidhArakoM, sarvauSadhilabdhiprApta, bIjabuddhi-koSThabuddhi - padAnusAribuddhi-labdhi ke dhArakoM, saMbhinnazrotaslabdhi ke dhArakoM, zrutadharoM, manobalI, vacanabalI aura kAyabalI muniyoM, jJAnabalI, darzanabalI tathA cAritrabalI mahApuruSoM ne, madhvAsravalabdhidhArI, sarpirAsravalabdhidhArI tathA akSINamahAnasalabdhi ke dhArakoM ne isakI ArAdhanA kI hai| (264) Wan Shri Prashna Vyakaran Sutra 2559555555559555595555555 5 55 5552 phra

Page #337
55555555555555555555555Ling 55555555555558 isI prakAra cAraNoM aura vidyAdharoM ne, eka-eka upavAsa karane vAloM caturthabhaktikoM se lekara do, tIna, cAra, pA~ca dinoM, isI prakAra eka mAsa, do mAsa, tIna mAsa, cAra mAsa, pA~ca mAsa evaM chaha mAsa taka kA anazana-upavAsa karane vAle tapasviyoM ne, isI prakAra utkSiptacaraka, nikSiptacaraka, anta prAntacaraka, rUkSacaraka, samudAnacaraka, annaglAyaka, maunacaraka, saMsRSTakalpika, tajjAtasaMsRSTakalpika, upanidhika, zuddhaiSaNika, saMkhyAdattika, dRSTalAbhika, adRSTalAbhika, pRSThalAbhika, AcAmlaka, purimArdhika, ekAzanika, nirvikRtika, bhinnapiNDapAtika, parimitapiNDapAtika, antAhArI, prAntAhArI, arasAhArI, virasAhArI, rUkSAhArI, tucchAhArI, antajIvI, prAntajIvI, rUkSajIvI, tucchajIvI, upazAntajIvI, prazAntajIvI, viviktajIvI sAdhakoM ne evaM dUdha, madhu aura ghata kA yAvajjIvana tyAga karane vAloM ne, madya aura mA~sa se rahita AhAra karane vAloM ne, kAyotsarga karake eka sthAna para sthita rahane kA abhigraha karane vAloM ne, pratimA sthAyikoM ne, sthAnotkaTikoM ne, vIrAsanikoM ne, naiSadhikoM ne, daNDAyatikoM ne, lagaNDazAyikoM ne, ekapArzvakoM ne, AtApakoM ne, apAvratoM ne, aniSThIvakoM ne, akaMDUyakoM ne, dhUtakezazmazru loma-nakha arthAt sira ke bAla, dAr3hI, mUMcha aura nakhoM kA saMskAra karane kA tyAga karane vAloM ne, sampUrNa zarIra ke prakSAlana Adi saMskAra ke tyAgiyoM ne, zrutadharoM ke dvArA tattvArtha ko avagata karane vAlI buddhi ke dhAraka mahApuruSoM ne (ahiMsA bhagavatI kA) samyak prakAra se AcaraNa kiyA hai| (inake atirikta) AzIviSa sarpa ke samAna ugra teja se sampanna mahApuruSoM ne, vastutattva kA nizcaya karake puruSArtha meM pUrNa kArya karane vAlI buddhi se sampanna prajJApuruSoM ne, nitya svAdhyAya aura cittavRttinirodha rUpa dhyAna karane vAle tathA dharmadhyAna meM nirantara citta ko lIna rakhane vAle puruSoM ne, pA~ca mahAvratarUpa cAritra se yukta tathA pA~ca samitiyoM se sampanna, pApoM kA zamana karane vAle, SaTjIvanikAyarUpa jagat ke vatsala, nirantara apramAdI rahakara vicaraNa karane vAle mahAtmAoM ne tathA anya vivekavibhUSita satpuruSoM ne ahiMsA bhagavatI kI ArAdhanA kI hai| ___109. Tirthankars, the omniscients who establish the order, whose knowledge and perception was unlimited, who had immense compassion for all the living beings in the world and who are honoured by the living beings of all the three worlds have seen it (Ahimsa) clearly and fully through their perfect knowledge and perfect perception. Prominent persons having transcendental knowledge have specially known it. Those who had mental knowledge of simple order (rijumati) also saw it and judged it. The possessors of mental knowledge of high order (vipulmati) had known it quite clearly. Those who had knowledge of fourteen Purvas studied it. Those who had fluid power, practiced it throughout their life. Similarly those who had sensory knowledge. scriptural knowledge, transcendental knowledge, mental knowledge, perfect knowledge, who had unique qualities such as curing others with Wan 9555555555555555555555555555555555555555555558 zru.2, prathama adhyayana : ahiMsA saMvara (265) Sh.2, First Chapter: Non-Violence Samvar 5 Sui Nan Sheng Wan Nan Nan % %%%% %%%%% %%%% %%% %%%% %%%%

Page #338
454 455 4 54 455 456 457 454 455 456 457 455 456 455 456 454545455 456 455 456 457 455 456 457 455 456 4540 414514614541 41 41 4 4 4 4 4 4 4 45 their saliva, perspiration, stool and any thing from their body practiced 4 it. Those who had such an intellect that they could understand the whole text from just a word or from a line, those saints who were based in scripture, practiced it. The saints who possessed power of mind, speech, 4 body, knowledge, perception, knowing everything with one sense organ only, who could satisfy hunger of others with their special power 4 practiced non-violence throughout their life. 4 Similarly there are Charans, Vidyadhars and those observing one day 15 fast, two days fast, three days fast, four days fast, five days fast and so 55 on, one month fast, two months fast, three months fast, four months fast, five months fast and six months fast, ukshipt charak (saints who accept food kept outside the cooking vessel), nikshipt charak (who accept food kept in the cooking pot), ant charak (who accept tasteless food), pranta si charak (who accept only the left out food), ruksh charak (who accept dry food), samudaan charak (who accept food from all class-high, medium 4 and low), mauna charak (who observe total silence while collecting food). There are Sansrisht Kalpik, tajjat Sansrisht Kalpik, Upanidhik, Shuddhaishanik, Sankhyadattik, Drisht labdhik, Adrisht labdhik, $ Prishth labdhik, Aachamlak, Purimardhik, Ekaashanik, Nirvrikritik, Bhinnapindpatik, Antahari, Prantahari, Arasahari, Virasahari, Rukshahari, Tuchhahari, Antajivi, Prantajivi, Rukshajivi, Tuchhajivi, Upashantjivi, Prashantjivi, Viviktajivi practitioners. There are those who have discarded milk, honey and ghee for the entire life. There are those who take foods that has no wine and meat. There are those who have taken a vow to remain at one place in the state of meditation. si There are those who have installed idols, Sthanotkatiks (those who remain in a particular posture of sitting on raised feet at one place) Veerasaniks, Naishadhiks, Dandayatiks, Lagandashayiks, 4 Ekaparshvaks, Aatapaks, Apavrats, Anishthivaks, Akanduyaks, Dhootakesh, Shmashniloamas (those who have discarding setting the hair, beard, mountains, nails in order). There are those who have discarded full bath. There are those who have an intellect that can make e understand all the essentials and their true nature. All those 45 persons had practiced non-violence in proper way. (In addition, there are great men who have an aura like a snake that 4 has poison in its molars. There are intelligent people who after 5 FFFFFFFFFFFFFFFFFFFFFF5 Le Ting Ting F$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting | zrI praznavyAkaraNa sUtra ( 266 ) Shri Prashna Vyakaran Sutra 414141414141414145145151414545454545454545454545414141414141414141414141412

Page #339
) )) ) ) ) ) )) ) )) ) uLe Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . 9555555555555555555555555555555555555 4 determining the real nature use their intellect in completing the task i through efforts. There are persons who study scriptures and practice 11 meditation daily in which they control their thoughts. There are persons who remain continuously absorbed in meditation according to code laid in scriptures. There are people who practice five major vows of the monk, who observe five Samitis, who subdue sinful activities, who have a great affection for living beings of six categories and those monks who continuously remain vigilant during their wanderings. There also those who have a sense of discernment. All such persons have practiced non violence. ma vivecana : Agama kI ukta spaSTa sUcI ke AdhAra para yaha spaSTa hotA hai ki tIrthaMkara bhagavantoM se lekara viziSTa jJAna ke dhArakoM, atizaya lokottara buddhi ke dhaniyoM, vividha labdhiyoM se sampanna ugra tapasviyoM, mahAmuniyoM, AhAra-vihAra meM atizaya saMyamazIla evaM dhyAnayoga nirata sAdhakoM Adi ne isa ahiMsA bhagavatI ma kI samyak rUpa meM nirdoSa paripAlanA kI hai| sUtra meM batAyA hai-aneka prakAra kI labdhiyoM ke dhAraka satpuruSoM ne isa ahiMsA bhagavatI kI samyak rUpa meM Wan ArAdhanA kI hai| isa prasaMga meM kucha labdhiyoM kA tathA vibhinna prakAra kI pratibhAoM kA ullekha bhI yahA~ kiyA gayA hai| yoM to bhagavatIsUtra meM 10 prakAra kI labdhiyoM kA varNana hai| aupapAtikasUtra meM bhagavAna ke vividha labdhidhArI zramaNoM kA varNana hai tathA pravacana sAroddhAra Adi granthoM meM bhI 28 prakAra kI evaM 31 prakAra kI Wan labdhiyoM kA varNana milatA hai| dazAzrutaskaMdha, aupapAtika evaM sthAnAMgasUtra Adi meM vividha pratibhAoM kA bhI pra varNana AtA hai| vistRta varNana vahA~ para kiyA gayA hai| yahA~ unakA sAmAnya paricaya isa prakAra hai AmoSadhilabdhidhAraka-viziSTa tapasyA ke prabhAva se kisI-kisI tapasvI meM aisI zakti utpanna ho jAtI hai ki usake zarIra kA sparza hone para saba prakAra ke roga naSTa ho jAte haiN| vaha tapasvI AmakhaiSadhilabdhi kA dhAraka kahalAtA hai| zleSmauSadhilabdhidhArI-jinakA zleSma-kapha roganAzaka hai| jallauSadhilabdhidhArI-jinake zarIra ke maila meM roganAzaka sAmAnya zakti ho| viguDauSadhilabdhidhArI-jinakA mala-mUtra, roga vinAzaka auSadhi rUpa ho| sarvoSadhilabdhidhArI-jinakA mala, mUtra, kapha, maila Adi sabhI kucha vyAdhivinAzaka ho| bIjabuddhidhArI-jaise choTe bIja se vizAla vRkSa utpanna ho jAtA hai, usI prakAra bIjaka ke samAna eka sAdhAraNa artha ke jJAna ke sahAre aneka arthoM ko vizad rUpa se jJAna karane kI kSamatA vAlI kSayopazamajanita ma buddhi ke dhaark| koSTabuddhidhArI-jaise koThe meM bharA dhAnya kSINa nahIM hotA, vaise hI prApta jJAna cirakAla taka utanA hI banA ka rahe-kama na ho, aisI zakti se smpnn| __padAnusArIbuddhidhAraka-eka pada ko sunakara hI aneka padoM ko jAna lene kI buddhi-sAmarthya / )55555555555555555555) ) zru.2, prathama adhyayana : ahiMsA saMvara (267) Sh.2, First Chapter: Non-Violence Samvar jama 8955555555555555555555

Page #340
) )) ) )) ) ) ) )) ) ) ) )) ) ) OM saMbhinna zrotaslabdhidhArI-eka hI indriya se dekhanA, sunanA, sUMghanA Adi sabhI indriyoM ke viSaya ko grahaNa karane kI kSamatA vaale| jaise nAka se sunanA, kAna se dekhanA aadi| zrutadhara-AcArAMga Adi AgamoM ke viziSTa jnyaataa| manobalI-jinakA manobala atyanta sudRr3ha ho| vacanabalI-jinake vacanoM meM kutarka, kuhetu kA nirasana karane kA viziSTa sAmarthya ho| kAyabalI-bhayAnaka parISaha aura upasarga Ane para bhI parvata ke samAna acala rahane kI zArIrika zakti ke dhaark| jJAnabalI-matijJAna Adi jJAnoM ke bala vaale| darzanavalI-sudRr3ha tattvArthazraddhA ke bala se sampanna / cAritravalI-vizuddha cAritra kI zakti se yukt| kSIrAsravI-jinake vacana dUdha ke samAna madhura pratIta hoN| madhurAsravI-jinakI vANI madhu-sI mIThI hoN| sapirAsravI-jinake vacana ghRta jaise snigdha-snehayukta hoN| athavA jinake pAtra meM par3A tuccha anna bhI kSIraOM madhu-ghRta kI taraha tRpti va puSTi dene vAlA hai| ___akSINamahAnasika-isa labdhi ke dhAraka jaba taka svayaM bhojana na kara leM taba taka lAkhoM ko tRptijanaka 9 bhojana karA sakate haiN| vaha bhojana tabhI samApta hotA hai jaba lAne vAlA svayaM bhojana kara le| ___ cAraNa-AkAza meM viziSTa gamana karane kI zakti vaale| vidyAcAraNa aura jNghaacaarnn| vidyAdhara-vidyA ke bala se AkAza meM calane kI zakti vaale| utkSiptacaraka-anna pakAne ke pAtra meM se bAhara nikAlakara rakhe hue bhojana meM se hI AhAra grahaNa karane ke abhigrhdhaarii| nikSiptacaraka-pakAne ke pAtra meM rakkhe hue bhojana ko hI lene kA abhigraha karane vaalaa| antacaraka-nIrasa yA canA Adi sAdhAraNa koTi kA hI AhAra lene kA abhigraha karane vaale| prAntacaraka-bacA-khucA hI AhAra lene kI pratijJA-abhigraha vaale| rUkSacaraka-rUkhA-sUkhA hI AhAra lene kI pratijJA vaale| samudAnacaraka-sadhana, nirdhana evaM madhyama zreNI ke gharoM se samabhAvapUrvaka bhikSA grahaNa karane vaale| annaglAyaka-glAni utpanna karane jaisI ThaNDI-bAsI bhikSA svIkAra karane vaale| maunacaraka-mauna dhAraNa karake bhikSA ke lie jAne vAle shrmnn| saMsRSTakalpika-bhare (lipta) hAtha yA pAtra se AhAra lene kI pratijJA vaale| )) ) ) ) ) ) )) )) ) ) )) 5 zrI praznavyAkaraNa sUtra (268) Shri Prashna Vyakaran Sutra 99 455555555555555555555558

Page #341
timitimimimimimimimimimimimimimimimimimimimimimimimittttttttttt***** vAle muni / tajjAtasaMsRSTakalpika - jo padArtha grahaNa karanA hai usI se bhare hue hAtha yA pAtrAdi se bhikSA lene ke kalpa pha vAle muni | zuddhaiSaNika - nirdoSa AhAra kI gaveSaNA karane vAle muni / saMkhyAdattika- dattiyoM kI saMkhyA nizcitta karake AhAra lene vAle / - dRSTAbhika dRSTa sthAna se dI jAne vAlI yA dRSTa padArtha kI bhikSA hI grahaNa karane vAle zramaNa / adRSTalAbhika- adRSTapUrva- pahale nahIM dekhe dAtA ke hAtha se bhikSA lene vAle / upanidhika-samIpa meM hI bhikSArtha jAne ke athavA samIpa meM rahe hue padArtha ko hI grahaNa karane ke abhigraha 5 pRSTalAbhika- 'mahArAja ! yaha vastu leMge ?' isa prakAra prazna pUchane para prApta bhikSA lene vAle / AcAmlika - AyaMbila tapa karane vAle / purimArdhika - do pauruSI dina car3he bAda AhAra lene vAle / ekAsanika- nitya ekAzana tapa karane vAle / nirvikRtika - ghI, dUdha, dahI Adi ke tyAgI yA ina rasoM (vigayoM) se rahati bhikSA lene vAle / bhinnapiNDapAtika - pAtra meM bikhare par3e AhAra ko lene vAle / parimitapiNDapAtika - gharoM evaM AhAra ke parimANa kA nizcaya karake parimita AhAra grahaNa karane vAle / arasAhArI - rasahIna - hIMga Adi vaghAra se rahita AhAra lene vAle / phra virasAhArI - purAnA hone se nIrasa hue dhAnya kA AhAra lene vAle / upazAntajIvI - bhikSA milane aura na milane kI sthiti meM udvigna na hokara zAntabhAva meM sthira rahane vAle / pratimAsthAyika - ekamAsikI Adi bhikSupratimAoM ko dhAraNa karane vAle / sthAnotkuTuka - ukaDU Asana se eka jagaha baiThane vaale| vIrAsanika- vIrAsana se baiThane vAle / (paira dharatI para Tekakara kursI para baiThe hue manuSya ke nIce se kursI haTA lene para usakA jo Asana rahatA hai, vaha vIrAsana hai / ) naiSayika dRr3ha Asana se baiThane vAle / daNDAyatika-DaMDe ke samAna lambe leTakara rahane vAle / lagaNDazAyika - sira aura pA~voM kI er3iyoM ko dharatI para TikAkara aura zeSa zarIra ko adhara rakhakara zayana karane vAle 1 ekapArzvika - eka hI pasavAr3e se sone vAle / AtApaka- garmI meM AtApanA lene vAle tathA sardI meM zIta sahane vAle / aprAvRttika- prAvaraNa- vastrarahita hokara zIta, uSNa, daMza-mazaka Adi ke parISaha sahana karane vAle / zru.2, prathama adhyayana : ahiMsA saMvara (269) 27 5 5 5 5 5 555 5555 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 90 Sh. 2, First Chapter: Non-Violence Samvar Wan 25559555 595 55555 5 55 55 5 5 555 555595592

Page #342
4141414141414141414141414545454 455 456 451 41 41 41 41 41 451 454545454545454545454 656 457 444 445 446 43 POU. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting . aniSThIvaka-nahIM thUkane vaale| akaNDUyaka-zarIra ko khujalI Ane para bhI nahIM khujalAne vaale| suyadhara vidittha kAma buddhi-zruta evaM artha donoM ke viziSTa jJAtA muni| isa prakAra ke mahAn tapodhanI satpuruSoM dvArA Acarita ahiMsA pratyeka kalyANakAmI ke lie AcaraNIya hai| 5 Elaboration-A study of the above comprehensive list mentioned in the scriptures, makes it crystal clear that there are Tirthankars, other 5 4 learned people, persons having advanced intellect, ascetics, persons who have accumulated special powers by practicing austerities, persons who observe strict restraint in wanderings and in acceptance of food, persons who continuously practice meditation. All such great men had practiced 5 non-violence meticulously in a faultless manner in the past. In the text there are many words which cannot be understood without knowing their detailed meaning. So they are being explained in 4 brief. In the aphorism it has been stated that many persons who possessed several special powers had practiced non-violence in a proper manner. In this context some special powers and various types of vows (pratimas) 11 have also been mentioned. In Bhagavati Sutra ten special powers (labdhis) have been mentioned. In Aupapatik Sutra there is the description of several monks who possessed such powers. In Pravachan fi Saroddhar and other texts there is the description of 28 types and of 31 5 types of special powers (labdhis). There they have been mentioned in detail. Here a brief description is being given. It is as follows: Aamarshaushadhi labdhi dharak-Due to special austerities, some monk gets such a power that his very touch destroys all diseases. That monk is called aamarshaushadhi labdhi dharak. 5 Shleshamaushadhi labdhi dhari-The monk whose cough cures \ i diseases. Jallaushadhi labdhi dhari-One whose dirt collected on the body d to perspiration is capable of curing diseases. 9. Viprudaushadhi labhdi dhari-One whose urine and stool are capable of curing diseases. 41 Sarvaushadhi labdhi dhari-One whose dust on the body, urine, stool, saliva and all suchlike discharges are capable of curing diseases. 456 457 458 459 459559659564141 14 4 4 4 4 4 4 455 456 457 46 45 46 47 46 45 44 445 446 444 454545454 455 | zrI praznavyAkaraNa sUtra (270) Shri Prashna Vyakaran Sutra 4454141414141414 455 456 457 451 451 451 451 451 451 451 455 456 457 458 4 5 4155156157155454545454545

Page #343
155555555555555555555555 i Beej-buddhi dhari-Just as a small seed grows into a large tree, a person with such an intellect is capable of having deeper knowledge leading to several interpretations by first having an ordinary knowledge from teacher. Koshth-buddhi dhari-One who can retain knowledge in the same condition for a very long time and it is not forgotten just as foodgrain i remains intact in a silo. Padanusari-buddhi dharak-One who is capable of knowing many i stanzas by just listening to one stanza. Sambhinnasrotasa labdhi dhari-One who is capable to see, hear, smell and the like with just one sense organ. Shrutadhar-One who has expert knowledge of Acharanga and other Agams. Manobali-One whose mind is extremely firm. Vachanbali-One who is capable of giving a suitable, logical, rational reply to the misinterpretations raised by any person. Kayabali-One who has such a physical strength that he is capable of being stable as a rock even at the time of troubles and turbulations or sufferings or tortures by any one. Jnanabali-One who has sensory knowledge, scriptural knowledge and others. Darshanbali-One who has staunch faith in true meaning. Chaaritrabali-One who has strength of pure character. Ksheerasravi-One whose speech is sweet as milk. Madhurasravi-One whose voice is as sweat as honey. Sarpirasravi-One whose words are loveable like butter. One whose foodstuff in the pot is satisfying and nutritive like milk etc., though ordinary. Akshinamahanasik-With this special power one can satisfy millions of monks with the food that he has. The food finishes only when he, himself eats. Charan-Those who have special power to move (fly) in the air. zru.2, prathama adhyayana : ahiMsA saMvara (271) Sh.2, First Chapter: Non-Violence Samvar 555555555555555555555555555 05555555555555555555555555555555 Wan Wan 45

Page #344
454641414141414141414141414141414141414 151 451 451 454 455 456 457 4 51 451 454545454551 LELE LE LEITI - Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Vidyadhar-Those who can move in the air with the help of their ! si special acquired skill. Utkshipt Charak--Those who have taken a vow to accept only that food which had already been taken out from cooking put. Nikshipt Charak-Those who accept only that food which is still in the cooking pot. Anta charak-Those who accept only tasteless food such as gram. Pranta charak-- Those who have a vow to accept only the left out after every one has taken. Ruksha charak-Those who accept dry food (which normally no one accepts). Samudan Charak-Those who accept alms from rich, medium and poor with equanimity. Annaglayak-Those who accept only cold, stale food which is normally disliked. Mauna charak-Those who remain silent while collecting alms. Sansrishtakalpik-Those who accept food only if the hand or pot of the giver is besmeared with it. Tajjaat sansrishtakalpik-Those who have a view to accept desired thing only if the hands of the giver is already besmeared with it. Upanidhik-Those who accept only that food which is very near the 4 giver or near which he (the monk) has come. Shudhaishanik-Those who accept only that food which is strictly according to prescribed code for collecting it. Sankhyadattik-Those who decide earlier how many servings they can accept and then accept strictly according to it. Dashtalabhik-Those who accept food etc. only if it is offered from a visible place. Adrishtalabhik-Those who accept food only from that person unseen earlier. Prishtalabhik-Those who accept food only if the giver asks, Sir, will you accept this thing. Aachamlik-Those who practice aayambil. 4545454545454545454545454545454 455 456 457 45454545454 44 zrI praznavyAkaraNa sUtra (272) Shri Prashna Vyakaran Sutra 4545 0515141414141414141414141414141414155156151451 451 451 451 4545454545454545458

Page #345
144545454545454545454545454545454545454545454545454 455 456 457 455 456 457 455444 445 446 447 4442 4 457 455 41 41 41 41 4 i Purimardhik-Those who go for collection of alms only after two quarters of the day have passed. Ekasanik-Those who take food only once in a day (always do ekasana). Nirvikritiki-Those who accept food free from butter, milk, curd and the like. Bhinnapindpatik-Those who accept food, which is scattered in the pot. i Parimitapindapatik-Those who decide about number of houses and areas of food before going out for collection. Arasahari-Those who accept food free from such elements that i makes it tasty. Virasahari--Those who accept food prepared from old grain and thus tasteless. Upashantajivi--Those who remain in a state of equanimity whether they get alms or not. Pratimasthayik-Those who have accepted special vows of a monk i such as lasting for one months or so in a particularly defined manner. Sthanotkatik-Those who sit at a place as a person sits while milking a cow. Virasanik-Those who sit as one sits in a chair but there is no chair. Naishayik-Those who sit firmly in a particular posture. Dandayatik-Those who lie down straight like a stick. Lagandashayik-Those who sleep keeping only the heels and head to touching the ground and not any other part of the body. Ekaparshavik--Those who sleep only on one side. Atapik-Those who bask in the sun in summer and tolerate cold in winter. Apravritik-Those who train themselves in bearing heat, cold, mosquito, lute and suchlike troubles. Anishthivik-Those who never spit. Akanduyak-Those who do not scratch their body even at the time of itching 4545454545454 455 456 415 45 45 44 44 45 46 47 46 45 zru.2, prathama adhyayana : ahiMsA saMvara ( 273 ) Sh.2, First Chapter : Non Violence Samvar 555555555555555555555555555555555555

Page #346
2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 2 Wan 5 Suyadhar vidith kaam budhi-Those who have expert knowledge of y scriptures and their meaning. Y Y The practice of non-violence by the great saints undergoing suchlike austerities is worthy of practice by every one who desires his welfare. AhAra kI nirdoSa vidhi FAULTLESS METHOD OF TAKING FOOD 110. imaM ca puDhavi - daga - agaNi- mAruya - tarugaNa - tasa - thAvara - savvabhUyasaMjamadayaTTayAe suddhaM uJchaM vesiyavvaM / y akayamakAriyamaNAhUyamaNuddiTaM akIyakaDaM Navahi ya koDihiM suparisuddhaM, dasahi ya dosehiM uggama - uppAyaNesaNAsuddhaM vavagayacuyacAviyacattadehaM ca phAyaM ca Na NisajjakahApaoyaNakkhAsuovaNIyaM ti Na tigicchA - maMta- mUla - bhesajJjakajjaheuM, Na lakkhaNuppAya - sumiNa - joisa - Nimitta - kahakappauttaM, Na vi DaMbhaNAe, Na vi rakkhaNAe, Na vi sAsaNAe, Na vi DaMbhaNa- 5 rakkhaNa - sAsaNAe bhikkhaM gavesiyavyaM, Na vi vaMdaNAe, Na vi mANaNAe, Na vi pUyaNAe, Na vi baMdaNa - phra phra vimukkaM mANa- pUyaNAe bhikkhaM gavesiyavyaM / 110. ahiMsA kA samyak pAlana karane ke lie udyata zramaNa ko pRthvIkAya, apkAya, agnikAya, vAyukAya, vanaspatikAya - ina sthAvara aura ( dvIndriya Adi) trasa isa prakAra sabhI prANiyoM ke prati saMyamarUpa dayA pAlana ke lie zuddha-nirdoSa bhikSA kI gaveSaNA karanI caahie| nirdoSa bhikSA kaisI hotI hai ? jo AhAra sAdhu ke lie nahIM banAyA gayA ho, dUsare se nahIM banavAyA gayA ho, jo gRhastha dvArA nimaMtraNa dekara yA punaH bulAkara na diyA gayA ho, jo sAdhu ke nimitta taiyAra na 5 kiyA gayA ho, sAdhu ke uddezya se kharIdA nahIM gayA ho, jo nava koTiyoM se vizuddha ho, zaMkita Adi daza doSoM se sarvathA rahita ho, jo udgama ke solaha, utpAdana ke solaha aura eSaNA ke dasa doSoM se 5 rahita ho, jisa deya vastu meM se bAhara Akara girane vAle jIva-jantu svataH pRthak ho gaye hoM, vanaspatikAyika Adi jIva svataH yA kisI ke dvArA mRta ho gaye hoM yA dAtA dvArA dUra karA diye gaye hoM athavA dAtA ne svayaM dUra kara diye hoM, isa prakAra jo bhikSA acitta ho, jo sarvathA zuddha arthAt bhikSA sambandhI anya doSoM se rahita ho, ramaNIya ho, aisI bhikSA kI gaveSaNA karanI caahie| Wan gRhastha ke ghara bhikSA ke lie gae hue sAdhu ko Asana para baiThakara, dharmopadeza dekara yA kathAkahAnI sunAkara prApta kiyA huA AhAra nahIM grahaNa karanA caahie| vaha AhAra cikitsA, maMtra, jar3IbUTI, auSadha Adi batAkara usake nimitta prApta nahIM honA cAhie / strI-puruSa Adi ke zubhAzubhasUcaka lakSaNa, utpAta - bhUkampa, ativRSTi, durbhikSa Adi svapna grahadazA, muhUrtta Adi kA pratipAdaka jyotiSazAstra, vismayajanaka cAmatkArika prayoga yA jAdU ke prayoga ke kAraNa diyA jAtA AhAra nahIM honA cAhie, arthAt sAdhu ko lakSaNa, utpAta, svapnaphala yA kutUhalajanaka prayoga Adi batalAkara bhikSA nahIM grahaNa karanI caahie| dambha arthAt mAyA kA prayoga karake bhikSA nahIM lenI caahie| gRhasvAmI ke ghara Shri Prashna Vyakaran Sutra zrI praznavyAkaraNa sUtra 55 Y y Y (274) Wan

Page #347
46 47 455 456 457 46 45 46 47 454 45 41 41 41 41 41 555555555555555555555555555555555555 kI rakSA yA putra Adi kI rakhavAlI karane ke badale prApta hone vAlI bhikSA nahIM lenI cAhie-gRhastha ke ma putrAdi ko zikSA dene yA par3hAne ke badale meM bhI bhikSA nahIM lenI caahie| pUrvokta nimittoM se bhikSA nahIM hai svIkAra karanI caahie| gRhastha kA vandana-stavana-prazaMsA karake, sanmAna-satkAra karake athavA pUjAsevA karake aura vandana, mAnana evaM pUjana-ina tInoM ko karake bhikSA kI gaveSaNA nahIM karanI caahie| 110. A monk who has taken a vow to practice non-violence properly in respect of earth-bodied, water-bodied, fire-bodied, air-bodied, plantbodied immobile living being, two-sensed and other mobile living beings and so he has a feeling of self-restraint and of compassion for all, he should therefore seek only faultless food according to the code. What is the faultless food? The food which has not been prepared, or got prepared for a monk, which has no been offered through invitation or with the request to the monk for visiting again, which has not been 45 specially prepared for the monk, which has not been purchased specially for the monk, which is pure in nine ways (mind, word and deed-doing, getting done and appreciating it), which is free from all the ten faults 1 such as doubt and others, which is free from ten faults of origin, sixteen faults of preparing and ten faults of collecting it by monk is called faultless food. The substance from which living beings have already separated themselves, from which the plant-bodied living beings have themselves or through some one have already died, from which the giver has already separated or got separated the living beings and thus which has become free from life, is called faultless food. A monk should seek such food which is totally pure, which means totally free from faults relating to alms. A monk should not accept food after sitting in the house of the householder, after delivering lecture on scriptures or after telling a story. He should not collect the food on the basis of telling medicine, herbs and the like for treatment. He should not accept food by telling good or bad signs of men and women, predicting about earthquake, famine, dreams, good time for household activity, astrology, or any wonder-causing incident or by using magic. A monk should not collect alms by making use of ego, crookedness or in exchange of his services like looking after the son of the householder or teaching that son. He should not accept food by serving or by appreciating, honouring or respecting the householder. 455 456 457 454 455 456 457 454 455 456 457 455 456 455 456 457 41 41 41 41 41 41 41 41 41 41 zru.2, prathama adhyayana : ahiMsA saMvara (275) Sh.2, First Chapter: Non-Violence Samvar i 455 456 455 456 457 456 457 454 455 456 457 455 456 455 456 457 455 456 457 455 456 457 4541 41 41 54 55 55 456 457 458

Page #348
855555555555555555555555555555 ) ))) + ) ) ) )) )) ;) ) ) )) ) vivecana : prastuta pATha meM ahiMsA ke ArAdhaka sAdhu ko nirdoSa bhikSA kI gaveSaNA karane kA pratipAdana kiyA gayA hai| sUtra meM jina doSoM kA ullekha huA hai, unameM katipaya viziSTa padoM kA spaSTIkaraNa isa prakAra hai navakoTiparizuddha-AhArazuddhi kI nau koTiyA~ (maryAdA) ye haiM-(1) AhArAdi kI prApti hetu sAdhu svayaM hiMsA na kare, (2) dUsaroM se hiMsA na karAve, (3) usa nimitta hiMsA karane vAle kA anumodana na kare, (4) svayaM na pakAve, (5) dUsare se na pakavAve, (6) pakAne vAle kA anumodana na kare, (7) svayaM na kharIde, (8) dUsare se / kraya nahIM karAve, aura (9) kraya karate hue yA kiye hue kA anumodana na kre| mana, vacana aura kAya ke yoga se : ye nava koTiyA~ haiN| Elaboration-In the present aphorism, it has been mentioned that a ! monk who is a practitioner of non-violence should seek only faultless food. Some special words occurring in the aphorism regarding faults about food are defined as follows Navakotiparishudh-There are nine limitations regarding purity of food. They are-(1) monk should not commit any violence for procuring food. (2) He should not get any violence done. (3) He should not appreciate one who commits violence. (4) He should not cook food himself. (5) He should not get the food cooked froin others. (6) He should not appreciate one who cooks food. (7) He should not purchase himself.; (8) He should not get anything purchased by others. (9) He should not appreciate who purchases for him. These nine restrictions should be practised through mind, word and action. eSaNA sambandhI dasa doSa (1) zaMkita-doSa kI AzaMkA hone para bhI bhikSA le lenaa| (2) mrakSita-bhikSA dete samaya hAtha. pAtra yA AhAra sacitta pAnI Adi se lipta honaa| (3) nikSipta-sacitta padArtha para rakhI acitta vastu grahaNa krnaa| (4) pihita-sacitta padArtha se DhaMkI vastu lenaa| (5) saMhRta-kisI pAtra meM se doSayukta vastu pRthak karake usI pAtra se dI jAne vAlI bhikSA grahaNa krnaa| (6) dAyaka-abodha bAlaka Adi ayogya dAtA se bhikSA lenaa| (7) unmizra-sacitta athavA sacittamizrita se milA huA AhAra lenaa| (8) apariNata-jo pUrNa rUpa se acitta na huA ho, aisA AhAra lenaa| (9) lipta-tatkAla lIpI huI bhUmi para se bhikSA lenaa| (10) chardita-jo AMzika rUpa se nIce gira rahA ho yA Tapaka rahA ho, aisA AhAra lenaa| ) ) ))) ) ) "nAnAnAnAnAnAgAjAgAjA ) )) ) )) ) ) ) zrI praznavyAkaraNa sUtra (276) Shri Prashna Vyakaran Sutra Wan 5555555555555555555555555555555555

Page #349
Wan 5555555555555555555555555555555 )))) ) Ten Faults Relating to Food (1) Shankit-To accept doubtful food. (2) Prakshit-To accept food with hands, pot or food full of lifebearing water. (3) Nikshipt-To accept lifeless food kept on a living thing. (4) Pihit-To accept food covered with a thing bearing life. (5) Sanhrit-To accept food from the same pot from which faulty material has been separated. (6) Dayak--To accept food from a child or incapable person who is ignorant about faults regarding food. (7) Unmishra-To accept faultless food mixed with faulty food. (8) Aparinat-To accept food which has not becomes completely free from life. (9) Lipt-To accept food from ground that has just been plastered. (10) Chhardit-The food that is partly falling down or dripping. (1) solaha udgama-doSa dAtA ke kAraNa lagane vAle bhikSA sambandhI 16 doSa (1) AdhAkarma-kisI eka-amuka sAdhu-vizeSa ke nimitta se chaha kAya ke jIvoM kI hiMsA karake kisI vastu ko pakAnA AdhAkarma kahalAtA hai| yaha doSa cAra prakAra se lagatA hai-(1) AdhAkarma doSa se dUSita AhAra kA sevana karanA, (2) AdhAkarmI AhAra ke lie nimaMtraNa svIkAra karanA, (3) AdhAkarmI AhAra kA sevana karane vAloM ke sAtha rahanA, (4) AdhAkarmI AhArasevI kI prazaMsA krnaa| (2) auddezika-bhikSuoM ke lie taiyAra kiyA huA AhArAdi auddezika kahalAtA hai| AdhAkarmI AhAra kisI viziSTa-amuka eka sAdhu ke uddezya se aura auddezika sAmAnya rUpa se kinhIM bhI sAdhuoM ke lie banAyA hai gayA hotA hai| yahI ina donoM meM antara hai| jina sAdha ke lie banA vahI sAdhu ko denA AdhAkarma hai| eka sAdhu ke ke lie banA aura dUsare sAdhu ko diyA vo usake lie audezika hai| bIca ke 22 tIrthaMkaroM ke aura mahAvideha ke sAdhuoM ko auddezika AhAra kalpatA hai| para AdhAkarma to kisI bhI sAdhu ko nahIM kalpatA hai| (3) pUtikarma-nirdoSa AhAra meM dUSita AhAra kA aMza milA ho to vaha pUtikarma doSa se dUSita hotA hai| (4) mizrajAta-apane lie tathA sAdhu ke lie donoM ke lie taiyAra kiyA gayA AhAra mizrajAta doSayukta kahalAtA hai| (5) sthApanA-sAdhu ke lie alaga rakhA huA AhAra lenA sthApanA doSa hai| (6) prAbhRtikA-sAdhu ko AhAra dene ke nimitta se jImanavAra ke samaya ko Age-pIche krnaa| Wan ))))))))55555555555555555555555555) zru.2, prathama adhyayana : ahiMsA saMvara (277) Sh.2, First Chapter: Non-Violence Samvar 955555555555555555555555555555555558

Page #350
$$$$$$ $$$$$$$ $$$$$$$$$$$$$$$55 555553 ) ja 3 )) )) ) )) ) ) )))))555555555)) (7) prAduSkaraNa-andhere meM rakkhI huI vastu ko lAne ke lie ujAlA karake yA andhakAra meM se prakAza meM lAyA AhAra lenaa| (8) krIta-sAdhu ke nimitta kharIdakara lAyA AhAra lenaa| (9) prAmitya-sAdhu ke lie udhAra liyA huA AhAra lenaa| (10) parivartita-sAdhu ke lie AhAra meM adala-badala krnaa| (11) abhihata-sAdhu ke sAmane-upAzraya Adi meM AhAra lAkara denaa| (12) udbhinna-sAdhu ko dene ke lie kisI banda pAtra Adi ko kholanA, jaise-lAkha Adi ke lepa ko httaanaa| (13) mAlApahRta-Upara rakhA AhAra nisaraNI Adi para car3hakara utArakara denaa| (14) Acchedya-durbaloM se yA Azrita janoM se chInakara sAdhu ko AhAra denaa| (15) anisRSTa-aneka svAmiyoM kI vastu ko una sabakI anumati ke binA denaa| (16) adhyavapUra-apane lie banane vAle bhojana meM adhika sAmagrI milA denA-adhika rasoI taiyAra krnaa| udgama ke ina solaha doSoM kA nimitta dAtA hotA hai, arthAt dAtA ke kAraNa ye doSa hote haiN| Sixteen Faults of Production Sixteen faults that occur due to the person who offers food are as follows (1) Aadhakarm-To cook food for a particular monk by causing violence to six types of living beings is called aadhakarm. This fault is committed in four ways-(1) To accept such a faulty food, (2) To accept 4 invitation for such a food, (3) To live with those who accept such food,Wan (4) To appreciate those who accept such food. (2) Auddeshik-Food prepared for monks is called auddeshik, 41 Aadhakarmi food is that which is prepared for a particular monk while si auddheshik food is that which is prepared in general for monks. This is the only difference between them. To give food to the monk for whom it is cooked is aadhakarm. To give food prepared for a particular monk to some other monk is auddeshik. Tirthankars other than the first and the last as well as the ascetics living in Mahavideh area can accept auddeshik food. But addhakarmic food is prohibited for all ascetics at all times (3) Pootikarm-Faultless food in which faulty food is mixed. 19944545Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Tuan )))))))) | zrI praznavyAkaraNa sUtra (278) Shri Prashna Vyakaran Sutra Wan $ Si $$$$$$$$$$ $$$$$$$$$$$ $$$$$$$$$$$$

Page #351
)))) )) 5 (4) Mishrajat-Food prepared for both oneself and the monk 4 Wan collectively. ___ (5) Sthapana-To keep separately for monks. To accept such food. (6) Prabhritika-To shift the time of feast for serving the guest in si order to offer food to the monks. ___(7) Pradushkaran-To switch on light in order to offer food kept in the dark. 4 (8) Kreet-To purchase food for the monk. (9) Pramilya-To get food on credit for the monk. (10) Parivartit-To exchange food for offering to the monk. __(11) Abhihrit-To bring food in the place of stay of monk for offering to him. (12) Udbhinn-To open a sealed box for offering food brought in it. (13) Malaphrit-To bring the food for offering by using a ladder. 5 (14) Aachhedya--To snatch food from the weak or dependents for offering to the monk. ___(15) Anisrisht-To offer a thing belonging to many persons jointly without consent of all. ___(16) Adhyavapoor-To add more quantity in the thing to be prepared for oneself in order to offer out of it to a monk. The cause of these faults is the giver. So monk commits these faults due to slackness of the giver. (2) solaha utpAdana doSa jo doSa bhikSA grahaNa karane vAle sAdhu ke nimitta se lagate haiM, ve utpAdana doSa haiN| (1) dhAtrI-dhAyamAtA jaise kArya-bacce ko khilAnA Adi kArya karake AhAra prApta krnaa| (2) dUtI-gupta athavA prakaTa sandeza pahu~cAkara AhAra prApta krnaa| (3) nimitta-zubha-azubha nimitta batalAkara AhAra prApta krnaa| (4) AjIva-prakaTa yA aprakaTa rUpa se apanI jAti yA kula kA paricaya dekara bhikSA prApta krnaa| (5) vanIpaka-yAcaka kI bhA~ti dInatA dikhalAkara AhAra prApta krnaa| (6) cikitsA-vaidyavRtti se AhAra prApta krnaa| -mAnAmAgA EF 555555FFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zru.2, prathama adhyayana : ahiMsA saMvara (279) Sh.2, First Chapter : Non-Violence Samvar OMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOM5555555

Page #352
15 phra (7) krodha- krodha karake yA gRhastha ko zApa Adi kA bhaya dikhAkara AhAra prApta karanA (8) mAna-abhimAna se apane ko pratApI, tejasvI ityAdi batalAkara AhAra prApta karanA / (9) mAyA-chala karake AhAra prApta karanA / (10) lobha- AhAra meM lobha karanA, AhAra ke lie jAte samaya lAlacavaza aisA nizcaya karake jAnA ki Aja to amuka vastu hI lAyeMge aura usa vastu ke na milane para usake lie bhaTakanA / (11) pUrva - pazcAt saMstava - AhAra dene se pahale yA pazcAt dAtA kI prazaMsA karake AhAra lenA / (12) vidyA - vidyA ke prayoga se AhAralAbha karanA / (13) maMtra-maMtra ke prayoga se AhAra prApta karanA / (14) cUrNa - adRzya karane vAle cUrNa-suramA Adi kA prayoga karake bhikSAlAbha karanA / (15) yoga- paira meM lepa karane Adi dvArA siddhiyA~ dikhalAkara AhAra prApta karanA / (16) mUlakarma - garbhAdhAna, garbhapAta Adi bhavabhramaNa ke hetubhUta pApakRtya batalAkara AhAra prApta karanA / ahiMsA dharma kA ArAdhaka zramaNa ukta doSoM kA parihAra karake bhikSA prApta karatA hai| AhAra va bhikSA sambandhI vividha doSoM va vidhiyoM kA vistRta varNana dazavaikAlika - adhyayana 5 tathA AcArAMga bhAga 2 prathama adhyayana meM kiyA gayA hai| SIXTEEN FAULTS OF METHODS PROCUREMENT The faults committed due to negligence of an ascetic are called faults of procurement. (1) Dhatri--A nurse or governess caring for a child is called dhatri. To collect alms by attending to the children like a dhatri. (2) Dooti - To collect alms by serving as messanger, secretly or openly. (3) Nimitt - To collect alms by telling good and bad omens. (4) Aajeev-To collect alms by revealing ones clan or family in a distinct or non-distinct way. (5) Vaneepak-To collect food like a beggar expressing one's distressed condition. (6) Chikitsa - To collect food as a reward for treating persons. (7) Krodh-To collect food by becoming angry or causing fear of bad prophecy. (8) Maan-To collect alms by showing himself as very remarkable, auspicious and the like. zrI praznavyAkaraNa sUtra (280) phaphaphaphaphapha Shri Prashna Vyakaran Sutra 255955555 5 555 559 55 5 5 5 55 5 5 5 5 5 55 5 5 5 5 5955555555595552 Wan

Page #353
) ) ) )) )) )) )) ) ) )555555555555555555555555555555555555 ) 55555555555555555555555555555555555) (9) Maya-To collect alms in a deceitful manner. 10) Lobh-To be greedy for food, to decide greedily about specific food before going for alms and to wander about if that food is not available. ____ (11) Poorva-Pashchat-Sanstav-To appreciate the doner before or + 4 after he offers. ___ (12) Vidya-To collect food by using some art or skill. ___(13) Mantra-To collect food by reciting some mantra. ___ (14) Churna-To collect alms by using some powder or coryllium that Wan makes one invisible. (15) Yoga-To collect alms by applying some paste on foot and showing that he has attained super powers. (16) Moolakarm-To collect alms by telling methods of having 4 conception or abortion which are causes of sin. A monk practicing non-violence avoids such faults. The detailed description of various faults concerning food and the ways of collecting food is available in Chapter 5 of Dashavaikalik Sutra and first Chapter 4 of Acharanga Sutra Part-II. 111. Na vi hIlaNAe, Na vi ziMdaNAe, Na vi garahaNAe, Na vi hIlaNa-NiMdaNa-garahaNAe bhikkhaM gavesiyavvaM / Na vi bhesaNAe, Na vi tajjaNAe, Na vi tAlaNAe, Na vi bhesaNa-tajjaNa-tAlaNAe bhikkhaM gvesiyvyN| Na vi gAraveNaM, Na vi kuhaNayAe, Na vi vaNImayAe, Na vi gArava-kuhaNa-vaNImayAe bhikkhaM Wan gvesiyvvN| ____Na vi mittayAe, Na vi patthaNAe, Na vi sevaNAe, Na vi mitta-patthaNa-sevaNAe bhikkhaM gavesiyavvaM / aNNAe agaDhie aduTTe adINe avimaNe akaluNe avisAI aparitaMtajogI jayaNaghaDaNakaraNacariyaviNayaguNajogasaMpautte bhikkhU bhikkhesaNAe nnire| 111. (zuddha nirdoSa bhikSA kI eSaNA karane vAle zramaNa ko) na to gRhastha kI hIlanA karake-jAti / Adi ke AdhAra para badanAmI karake, na dAtA kI nindA karake na gardA karake-anya logoM ke samakSa dAtA ke ke doSa batAkara bhikSA nahIM lenI cAhie yA hIlanA, nindanA evaM garhA-tInoM ko eka sAtha karake bhI - bhikSA grahaNa nahIM karanI caahie| isI taraha sAdhu ko bhaya dikhalAkara, DA~Takara yA dhamakI dekara aura thappar3a -mukkA mArakara bhI bhikSA nahIM grahaNa karanI cAhie yA tInoM eka sAtha karake bhI bhikSA kI gaveSaNA nahIM karanI caahie| Rddhi, rasa aura sAtA kA gaurava karake bhI bhikSA prApta nahIM karanI cAhie, na apanI daridratA dikhAkara, yA mAyAcAra karake, na bhikhArI kI bhA~ti dInatA dikhAkara bhikSA kI , )) ) ) ) ) )) ) ) ) gAnAaana )) zru.2, prathama adhyayana : ahiMsA saMbara (281) Sh.2, First Chapter: Non-Violence Samvar ) ja 1555555555555555555555555555558

Page #354
55555555555555555555555555555555 ))555555 ))5558 ) )))))) )))))) OM gaveSaNA karanI cAhie aura na yaha tInoM gaurava-daridratA aura bhikhArI kI taraha dInatA dikhAkara bhikSA ke kI gaveSaNA karanI caahie| ja isI prakAra mitratA prakaTa karake, prArthanA karake aura sevA karake bhI athavA mitratA pradarzana, prArthanA // aura sevA tInoM eka sAtha karake bhI bhikSA kI gaveSaNA nahIM karanI caahie| kintu apane svajana, kula, OM jAti Adi kA paricaya na dete hue, ajJAta rUpa se AhAra meM Asakti-mUrchA se rahita hokara, AhAra meM aura AhAradAtA ke prati dveSa na karate hue, adIna-dainyabhAva se mukta rahakara, bhojanAdi na milane para * mana meM udAsI na lAte hue, apane prati hInatA-karuNatA kA bhAva na rakhate hue-dayanIya na hokara, fa viSAdarahita vacana-ceSTA rakhakara, nirantara mana-vacana-kAya ko dharmadhyAna meM lagAte hue-prApta saMyamayoga meM udyama, aprApta saMyama yogoM kI prApti meM ceSTA, vinaya ke AcaraNa aura kSamAdi ke guNoM ke yoga se yukta hokara sAdha ko bhikSA kI gaveSaNA meM tatpara honA caahie| vivecana : AhArAdi-grahaNa ke sAtha anekAneka vidhiniSedha jur3e hue haiN| una sabakA abhiprAya yahI hai ki OM sAdhu ne jina mahAvratoM ko aMgIkAra kiyA hai, unakA bhalIbhA~ti rakSaNa evaM pAlana karate hue hI use AhArAdi ma prApta karanA caahie| AhArAdi ke lie use saMyamaviruddha koI kriyA nahIM karanI caahie| isa prakAra zarIra, AhAra Adi ke prati mamatvavihIna hokara saba doSoM se bacakara bhikSA kI gaveSaNA karane vAlA muni hI ahiMsA OM bhagavatI kI vidhivat ArAdhanA karane meM samartha hotA hai| 111. A true monk seeks faultless food. He does not disgrace the householder. He does not dishonour others or talk ill of others on the basis of caste. He does not condemn the donor in front of others by pointing out the faults of the donor, or of the food given. The alms should be collected without condemning, dishonouring or disgracing the giver. Similarly a monk should not collect alms by frightening, threatening or i slapping the donor. He should not collect alms in a fit of ego of prosperity, 4 $i comforts and enjoyments. He should not collect it by expressing his 51 pitiable condition, or by deceit or by expressing his anger. He should not collect alms by exhibiting his status, anger or wretched state. Similarly one should not seek bhiksha by exhibiting friendship, by si requesting for it or by serving others. He should seek it without mentioning his relatives, family or caste. He should collect it without any attachment in food. He should have no hatred for the food or for the $1 donor. He should be free from feeling of wretchedness. He should not feel 55 sad if he finds no food. He should not have any disgust or pity towards his own self. He should be free from disgust. He should engage mind, i speech and body continuously in sacred thoughts. He should make sincere efforts towards gratification of his self-restraint and to attain the ))))))) Wan ))))))))))))))))))))))))))) 5555555555555555555) | zrI praznavyAkaraNa sUtra (282) Shri Prashna Vyakaran Sutra 355555555555555555555555555555555

Page #355
3555555555555555555555555558 ) ) )) ) )) ) ) ) ) )) )) 4 state in restraint, which he has not got as yet. He should practice 15 humility and benevolence. In such a state he should go for collection of Si food (always). 5 Elaboration-Many codes and restrictions have been laid down in s respect of collection of food. The purpose of all these is that the monk should be able to follow properly all the major vows, that he has accepted. He should accept food meticulously safe-guarding the restrictions and following his ascetic conduct. He should not do any activity against his ascetic discipline while seeking alms. Thus he should remain non-attached towards his body and the food. He should seek alms avoiding all the faults relating to Bhiksha. Only such a monk is capable of properly practicing non-violence. jina pravacana kA uddezya aura phala PURPOSE OF WORD OF THE OMNISCIENT AND ITS RESULT 112. imaM ca NaM sabajagajIva-rakkhaNadayaTThayAe pAvayaNaM bhagavayA sukahiyaM attahiyaM peccAbhAviyaM AgamesibhaI suddhaM NeyAuyaM akuDilaM aNuttaraM svvdukkhpaavaannviusmnnN| 112. yaha pravacana (dharmazAstra) zramaNa bhagavAna mahAvIra ne jagat ke samasta jIvoM kI rakSA-dayA ma kI samIcIna ArAdhanA ke lie kahA hai| yaha jina pravacana AtmA ke lie hitakara hai, paraloka-AgAmI // janmoM meM zuddha phala pradAna karane vAlA bhavika hai tathA bhaviSyat kAla meM bhI kalyANakara hai| yaha bhagavadOM pravacana zuddha-nirdoSa hai aura doSoM se mukta rakhane vAlA hai, nIti evaM tarkasaMgata hai aura kisI ke prati anyAyakArI nahIM hai, mukti-prApti kA sarala-sIdhA mArga hai, yaha anuttara-sarvottama hai tathA samasta duHkhoM aura pApoM ko upazAnta karane vAlA hai| 112. For practicing compassion for all the living beings and protecting i them, Bhagavan Mahavir has delivered this sermon. It is beneficial for the soul. It is certainly going to provide meritorious results in succeeding lives. It is good in future also. It is faultless. It is going to keep one free from faults. It is logical and is not unjust towards anyone. It is the straight and easy path for attaining liberation. It is unique. It is capable of pacifying all the troubles and the sins. ahiMsA mahAvrata kI pA~ca bhAvanAe~-prathama bhAvanA : IryAsamiti FIVE SENTIMENTS OF MAJOR VOW OF AHIMSA -- FIRST SENTIMENT : IRIYA SAMITI ___ aba zAstrakAra ne yahA~ ahiMsA saMvara meM rUci, jijJAsA zraddhA, utsAha, dRr3hatA meM vRddhi karane vAlI pA~ca bhAvanAoM kA varNana kiyA hai| ina pAMca bhAvanAoM kA anusaraNa karake ahiMsA bhagavatI kI pUrNa rUpa OM se upAsanA ho sakatI hai| ina pAMca bhAvanAoM kA svarUpa isa prakAra hai )) )) ))) ) ) ) ) ) )) ) zru.2, prathama adhyayana : ahiMsA saMvara (283) Sh.2, First Chapter: Non-Violence Samvar Wan

Page #356
E55555 55 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting B55555555 55555555555 113. tassa imA paMca bhAvaNAo paDhamassa vayassa hoNti-paannaaivaayvermnn-prirkkhnnttttyaae| paDhamaM ThANa-gamaNa-guNajogajuMjaNajugaMtaraNivAiyAe diTThIe IriyavvaM kIDa-payaMga-tasa-thAvaradayAvareNa NiccaM puSpha-phala-taya-pavAla-kaMda-mUla-daga-maTTiya-bIya-hariya-parivajjieNa smm| evaM , khalu savvapANA Na hIliyavyA, Na kiMdiyavyA, Na garahiyavvA, Na hiMsiyavyA, Na chiMdiyacA, Na bhiMdiyavyA, Na vaheyavvA, Na bhayaM dukkhaM ca kiMci labbhA pAveuM, evaM IriyAsamiijogeNa bhAvio bhavai aMtarappA asabalamasaMkiliTTaNivvaNacarittabhAvaNAe ahiMsae saMjae susaahuu|| 113. pA~ca mahAvratoM meM se prathama mahAvrata kI pA~ca bhAvanAe~ prANAtipAtaviramaNa arthAt ahiMsA mahAvrata kI rakSA ke lie kahI gaI haiM, jo isa prakAra haiM inameM prathama hai- khar3e hone, Thaharane aura gamana karane meM sva aura para kisI ko pIr3A nahIM dete hue Wan gAr3I ke yuga (jUve) pramANa bhUmi para dRSTi rakhakara arthAt 3.5 hAtha Age kI bhUmi dekhate hue nirantara kITa, pataMga, trasa, sthAvara jIvoM kI dayA meM tatpara hokara, phUla, phala, chAla, pravAla-patte-koMpala-kaMda, U mUla, jala, miTTI, bIja evaM haritakAya-dUba Adi ko (kucalane se) bacAte hue, samyak prakAra kI yatanA ke sAtha calanA caahie| isa prakAra calane vAle sAdhu ko kisI bhI prANI kI hIlanA-upekSA nahIM 5 karanI cAhie, nindA nahIM karanI cAhie, gardA nahIM karanI cAhie, unakI hiMsA nahIM karanI cAhie, Wan unakA chedana nahIM karanA cAhie, bhedana nahIM karanA cAhie, unheM vyathita nahIM karanA caahie| ina pUrvokta ke jIvoM ko leza mAtra bhI bhaya yA duHkha nahIM pahu~cAnA caahie| isa prakAra ke samyak AcaraNa se sAdhu OM IryAsamiti meM mana, vacana, kAya kI pravRtti se bhAvita hotA hai tathA zabalatA-(malinatA) se rahita, saMkleza se rahita, niraticAra cAritra kI bhAvanA se yukta, saMyamazIla evaM ahiMsaka susAdhu kahalAtA hai| / Now the author describes the five sentiments that infuse interest, curiosity, faith, enthusiasm and resolve in Ahimsa Samvar. One can immaculately practice. Ahimsa by acquiring these five sentiments. The sentiments are detailed as follows: 113. Out of the five major vows, five sentiments have been mentioned in context of the first major vow of non-violence so as to ensure its proper practice. They are as follows The first one is - one should properly use his sense of discrimination in standing staying and in going. He should not cause trouble to any one, He should properly look at a distance of one yoke or 3.5 cubits from himself. He should continuously have a feeling of compassion for all mobile living beings such as ants, moths and also for immobile living ___ beings. He should avoid trampling flowers, fruits, bark, leaves, buds, root, water, earth, tiny grass etc. He should walk with a sense of right | zrI praznavyAkaraNa sUtra (284) Shri Prashna Vyakaran Sutra 9994545555555555555555555555558

Page #357
95555555555555555555555555555555558 )) )) Wan ) ) ) ) $1 discrimination; while walking in such a manner, the monk should not cause harm or condemn any living being. He should not disgrace or s. 15 despise any one. He should not cause violence to them. He should not cut or pierce them. He should not trouble them. He should not cause even the slightest fear or trouble to the above-mentioned living beings. By following such a proper conduct, the monk develops the sentiment saturated with iriya samiti (the principle laid down for proper movement). He is then considered a monk free from faulty behaviour and $ free from any disturbing conduct. He then has the faultless conduct. He si is called a monk truly following the life of self-restraint and of non9 violence. dvitIya bhAvanA : manaHsamiti SECOND SENTIMENT : EQUANIMITY OF MIND 114. biiyaM ca maNeNa pAvaeNaM pAvagaM ahammiyaM dAruNaM NissaMsaM vaha-baMdha-parikilesabahulaM bhaya-, maraNa-parikilesasaMkiliTaM Na kayAvi maNeNa pAvaeNaM pAvagaM kiMci vi jhaayvvN| evaM maNasamiijogeNa bhAvio bhavai aMtarappA asabalamasaMkiliTThaNivvaNacarittabhAvaNAe ahiMsae saMjae susaahuu| 114. dUsarI bhAvanA manaHsamiti hai| pAparUpa duSTa mana se pApamaya, adharmayukta dAruNa-bhayAnaka, nirdaya, vadha, bandha aura saMtApa se bharapUra evaM bhaya, mRtyu aura saMkleza se kaluSita-malina pApa meM DUbe OM huye dhRSTa mana se lezamAtra bhI pApa yukta cintana nahIM karanA caahiye| isa prakAra ke zuddha AcaraNa se manaH samiti kI pravRtti se antarAtmA bhAvita hotI hai tathA nirmala, saMklezarahita, akhaNDa niraticAra cAritra : 5 kI bhAvanA se yukta, saMyamazIla evaM ahiMsaka AtmA susAdhu kahalAtA hai| 114. Second sentiment is equanimity of mind. One should never have sinful, dreadful, cruel thoughts in his mind which are against the scriptures. One should not have thoughts wherein there is predominance of killing, bondage and quarrel. He should not have even the slightest thought wherein there is an element of fear, death or trouble with such pure conduct. Thus following the equanimity of mind, the inner soul gets benefited. A soul which is free from dirt, free from disputes and which is following continuously faultless conduct, which is saturated in the spirit of self-restraint and non-violence, is called a good monk. ) ) ) )) ) ) ) ) ) ) + tRtIya bhAvanA : vacanasamiti THIRD SENTIMENT : EQUANIMITY IN SPEECH 115. taiyaM ca vaIe pAviyAe pAvagaM Na kiMci vi bhaasiyvvN| evaM vai-samiti-jogeNa bhAvio bhavai aMtarappA asabalamasaMkiliTThaNivyaNacarittabhAvaNAe ahiMsae saMjae susaahuu| ) )) zru.2, prathama adhyayana : ahiMsA saMvara (285) Sh.2, First Chapter: Non-Violence Samvar Wan ) B9999999999996555 5555555

Page #358
Si F$555555$$$$$$$555555555555555555555 ) )) )) ) ))) ) ) )) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting kI 115. ahiMsA mahAvrata kI tIsarI bhAvanA vacanasamiti hai| pAparUpa vANI ke dvArA kiMcit mAtra bhI ma sAvadya adharmayukta kaThora, ghAtaka evaM saMklezajanaka vacana kA prayoga nahIM karanA caahie| isa prakAra kI / Wan vAksamiti (bhASAsamiti) ke yoga se yukta antarAtmA vAlA nirmala, saMklezarahita aura akhaNDa cAritra kI bhAvanA se otaprota ahiMsaka sAdhu susAdhu hotA hai| 4. 115. The third sentiment of the great vow of non-violence is $i equanimity of speech. One should not utter harsh, pinching or hurting word that may cause even the slightest fault in respect of practice of Dharma. He should not use language having an element of sin. A monk who practices equanimity of speech, has dirtless inner self and faultless conduct; he is saturated with the feeling of non-violence. He is called a real true monk. caturtha bhAvanA : AhAraiSaNAsamiti FOURTH SENTIMENT : EQUANIMITY IN SEEKING FOOD 116. cautthaM AhAraesaNAya suddhaM uMchaM gavesiyavaM aNNAe agaDhie aduTTe adINe akaluNe avisAI aparitaMtajogI jayaNa-ghaDaNa-karaNa-cariya-viNaya-guNa-joga-saMpaogajutte bhikkhU bhikkhesaNAe jutte samudANeUNa bhikkhacariyaM uMchaM ghettUNa Agao gurujaNasta pAsaM gamaNAgamaNAiyAre // paDikkamaNa-paDikkaMte AloyaNadAyaNaM ya dAUNa gurujaNassa gurusaMdiTThassa vA jahovaesaM NiraiyAraM ca 5 appamatto puNaravi aNesaNAe payao paDikkamittA pasaMte AsINasuhaNisaNNe muhuttamittaM ca jhANasuhajogaNANasajjhAyagoviyamaNe dhammamaNe avimaNe suhamaNe aviggahamaNe samAhiyamaNe saddhAsaMvegaNijjaramaNe pavayaNavacchalabhAviyamaNe uddiUNa ya pahaTTatuTTe jahArAyaNiyaM NimaMtaittA ya sAhave bhAvao ya viiNNe ya gurujaNeNaM upviddhe| ___ saMpamajjiUNa sasIsaM kAyaM tahA karayalaM, amucchie agiddhe agaDhie agarahie aNajjhovavaNNe aNAile aluddhe aNattaTThie asurasuraM acavacavaM aduyamavilaMbiyaM aparisADiyaM AloyabhAyaNe jayaM payatteNa , vavagaya-saMjoga-maNiMgAlaM ca vigayadhUmaM akkhovaMjaNANulevaNabhUyaM saMjamajAyAmAyANimittaM saMjamabhAravahaNaTThayAe bhuMjejjA pANadhAraNaTThayAe saMjaeNa samiyaM evaM AhArasamiijogeNaM bhAvio bhavai aMtarappA asabalamasaMkiliTThaNivaNacarittabhAvaNAe ahiMsae saMjae susaahuu| 116. cauthI bhAvanA eSaNAsamiti hai| AhAra kI eSaNA sambandhI samasta doSoM se rahita, madhukarI meM vRtti se-aneka gharoM se thor3I-thor3I bhikSA kI gaveSaNA karanI caahie| bhikSA lene vAlA sAdhu ajJAta OM rahe-ajJAta sambandha vAlA rahe, arthAt apane kula, parivAra va sambandhoM kA paricaya dekara bhikSA prApta na Wan kre| gRddhi-Asakti se rahita ho, aduSTa-dveSa se rahita ho, arthAt bhikSA na dene vAle, aparyApta bhikSA dene vAle yA nIrasa bhikSA dene vAle dAtA para dveSa na kre| karuNa-dIna yA dayanIya-dayApAtra na bne| bhikSA na ke milane para viSAda na kre| mana-vacana-kAya kI samyak pravRtti meM nirantara nirata rhe| prApta saMyamayogoM ) ) ) ) )) )) ) )) ) ) )) zrI praznavyAkaraNa sUtra Wan ) (286) Shri Prashna Vyakaran Sutra 8955555555555555555555555555558

Page #359
IryA samiti bhAvanA (chaH kAya jIvoM kI hiMsA) | saMsAra meM sabhI jIva jInA se bacanA caahie| cAhate haiM, koI maranA nahIM caahtaa| ataH kisI kI hiMsA mata kro| mana: samiti bhAvanA vacana saMmiti bhAvanA eSaNA samiti bhAvanA sacitta harI sabjI parakhar3e hokara bhikSA denA zuddha bhikSA na milane para muni dvArA asvIkAra HIN dudhako bhikSA meM sacitta namaka keDele cUlhe para se phaeNkakara tAjI roTI utArakara denA dalA. sacitta pAnI denA AdAna nikSepaNa samiti bhAvanA pratilekhana pAtra Adi kA pramArjana pAtra ko sAvadhAnIpUrvaka rakhanA pratidina subaha zAma vastra Adi kA pratilekhana vivekapUrvaka karanA 10 som inte atid For Private & Personalis)

Page #360
055555555555555555555555555555555555 Wan ))))))))))))555555555555555))))))))))) citra-paricaya 161 Illustration No.16 ahiMsA saMvara kI pA~ca bhAvanAe~ - isa ahiMsA saMvara ko puSTa karane ke lie pA~ca bhAvanAeM batAI gaI haiM (1) iryAsamiti bhAvanA-isa bhAvanA se bhAvita sAdhu khar3e hone, Thaharane aura calane meM 'sva' aura 'para' ko pIr3A nahIM dete hue, sAr3he tIna hAtha (yuga pramANa) Age kI bhUmi dekhate hue trasa evaM sthAvara jIvoM kI hiMsA se bacate hue samyak prakAra se yatanA ke sAtha calate haiN| (2) manaH samiti bhAvanA-isa bhAvanA se bhAvita sAdhu apane mana meM pApakArI kaluSita vicAroM ko nahIM Ane dete aura chaha kAya jIvoM kI hiMsA se sadaiva hI bacane kA zuddha bhAva mana meM rakhate haiN| (3) vacana samiti bhAvanA-vacana samiti bhAvanA se bhAvita sAdhu ahiMsaka nirdoSa vANI kA upayoga karate haiN| (4) eSaNA samiti bhAvanA-AhAra kI gaveSaNA karate samaya sAdhu gRhastha ke ghara meM jAye taba yadi bhojana cUlhe para car3hA ho, agni Adi kA sparza hotA ho, sacitta vastu kA sparza hotA ho, dAtA kaccA jala deve, namaka ke Dhele Adi sacitta vastu deve to vaha muni ko lenA nahIM klptaa| (5) AdAna-nikSepaNa samiti-saMyama sAdhanA meM upayogI upakaraNoM-vastra, pAtra, rajoharaNa, mukhavastrikA Adi ko yatnApUrvaka grahaNa karanA aura yatnApUrvaka rakhanA, AdAna-nikSepaNa samiti hai| ina upakaraNoM kI pratidina prAtaH aura sAMya ke samaya pratilekhanA (dekhanA-nirIkSaNa karanA), pramArjanA (pUMjanA) Adi karanA caahie| -sUtra 113-117, pR. 285-290 FIVE SENTIMENTS OF AHIMSA SAMVAR Five sentiments have been prescribed for enhancing this Ahimsa Samvar (1) Care in movement - Ascetics enkindled with this feeling move taking proper care while standing walking and stopping. They move observing three and half cubit ground in front, avoiding mobile and immobile beings and not causing pain to self and others. (2) Care of mind - Ascetics enkindled with this feeling do not allow sinful thoughts to rise in their mind. They always nurture attitude of refraining from indulgence in violence towards all six classes of living beings. (3) Care of speech - Ascetics enkindled with this feeling always employ faultless nonviolent speech. (4) Care in alms-seeking - Ascetics enkindled with this feeling avoid accepting faulty food. Some of these faults are - food being cooked, food in touch of fire or any thing having living organism, non-boiled water, lump of salt or any other thing with living organism.: (5) Care in taking and placing things - Ascetics enkindled with this feeling accept and places ascetic equipment with proper care. This includes clothes, pots, ascetic-broom, fi and handkerchief. They also inspect and cleanse these every morning and evening. - Sutra-113-117, pages-285-290 04555555 5 555555550

Page #361
ma kI rakSA ke lie yatanAzIla evaM aprApta saMyamayogoM kI prApti ke lie udyamavAna, vinaya kA AcaraNa ke meM karane vAlA tathA kSamA Adi guNoM kI pravRtti se yukta rhe| aisI bhikSAcaryA meM tatpara bhikSu U~ca-nIca 2 aneka gharoM meM bhramaNa karake thor3I-thor3I bhikSA grahaNa kre| bhikSA prApta karake apane sthAna para gurujana ke ke samakSa aaye| jAne-Ane meM lage hue aticAroM-doSoM kA pratikramaNa kre| pratikramaNa se nivRtta hokara * lAyA huA AhAra-pAnI gurujanoM ko dikhalA de, phira gurujana ke athavA gurujana dvArA nirdiSTa kisI 5 agragaNya sAdhu ke Adeza para mArgadarzana ke anusAra, saba aticAroM-doSoM se rahita evaM apramatta hokara vidhipUrvaka aneSaNAjanita doSoM kI nivRtti ke lie punaH pratikramaNa (kAyotsarga) kre| tatpazcAt zAnta bhAva se sukhapUrvaka baiThakara muhUrtabhara dharmadhyAna, guru kI sevA Adi zubha yoga, tattvacintana athavA 9 ma svAdhyAya ke dvArA apane mana ko, citta ko sthira karake zruta-cAritrarUpa dharma meM saMlagna kare, cittazUnyatA 5 # se rahita hokara, saMkleza se mukta rahakara, kalaha athavA durAgraha se rahita mana vAlA hokara, samAdhiyukta , mana vAlA-apane citta ko upazama meM sthApita karane vAlA, zraddhA, saMvega-mokSa kI abhilASA aura 5 karmanirjarA meM citta ko saMlagna karane vAlA hokara, mana meM tIrthaMkara ke pravacanoM ke prati vAtsalya bhAva se otaprota hokara, aisA sAdhu apane Asana se uThe aura hRSTa-tuSTa hokara yathArAnika-dIkSA meM choTe-bar3e : ke kramAnusAra anya sAdhuoM ko AhAra ke lie bhAvapUrvaka nimaMtrita kre| hai gurujanoM dvArA lAye hue AhAra ko vitaraNa kara dene ke bAda ucita Asana para baitthe| phira mastaka , sahita zarIra ko tathA hathelI ko bhalIbhA~ti pramArjita karake-pUMja karake AhAra meM anAsakta hokara, meM svAdiSTa bhojana kI lolupatA se rahita hokara tathA rasoM meM Asaktirahita hokara, dAtA kI tathA bhojana , kI nindA nahIM karatA huA, sarasa vastuoM meM Asakti na rakhatA huA, akaluSitabhAvapUrvaka, lolupatA se 5 # rahita hokara, paramArtha buddhi kA dhAraka sAdhu (bhojana karate samaya) 'suD-suD' dhvani na karatA huA, ke 'capa-capa' AvAja na karatA huA, na bahuta jaldI-jaldI aura na bahuta dera se, bhojana ko bhUmi para na . # girAtA huA, prakAzayukta caur3e pAtra meM (bhojana kre|) bhojana karate hue yatanApUrvaka, AdarapUrvaka evaM ma saMyojanAdi sambandhI doSoM se rahita, aMgAra tathA dhUma doSa se rahita hokara AhAra kare, jisa prakAra ke gAr3I kI dhurI meM tela dete hoM, athavA ghAva para malahama lagAte hoM, usI prakAra kevala saMyamayAtrA ke # nirvAha ke lie evaM saMyama ke bhAra ko vahana karane ke lie prANoM ko dhAraNa karane ke uddezya se sAdhu ko - / samyak prakAra se-yatanA ke sAtha bhojana karanA caahie| ___isa prakAra AhArasamiti (eSaNAsamiti) meM samIcIna rUpa se pravRtti ke yoga se antarAtmA bhAvita karane vAlA sAdhu, nirmala, saMklezarahita tathA akhaNDita cAritra kI bhAvanA vAlA ahiMsaka saMyamI mokSamArga kA ArAdhaka hotA hai| 116. The fourth sentiment is equanimity in collection of alms. A monk should collect food free from all faults relating to it as mentioned in the scriptures. He should act like a bumble bee collecting a little each from many houses. He should remain away from familiarity. He should not fi a$$$$$$$$$ 55FFFFFFFFFFFFFFFFF Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting A hhh t t t t zru.2, prathama adhyayana : ahiMsA saMvara (287) Sh.2, First Chapter:Non-Violence Samvar 155555555555555555555555555

Page #362
45454545454545454545454545454545454545454545454545455 456 455 456 457 456 457 455 456 4545 45454545454545454545454545454545455 456 457 455 456 456 457 455 456 457 455 456 457 4554 455 454 455 456 4. develop familiarity. He should not introduce himself by stating his y family, his caste and his relatives. He should be free from attachment for : food. He should be free from hatred. He should not despise a person who y uses to offer food, who offers insufficient food or who offers tasteless food. y He should not seek mercy. He should not feel sad if he is not able to get y any offering. He should continuously engage himself in right state of mind, speech and action. A monk should strive for safe-guarding the element he has got beneficial to his ascetic discipline and he should 45 make efforts to procure those beneficial things in ascetic life which he has not got as yet. He should be humble. He should have good qualities like benevolence and others. Such a monk while collecting alms visits houses high and low and should accept only a little form each of them. i After collecting bhiksha, he should come to his spiritual master. He should repent for the faults if any incurred in coming and going. After pratikarman (prescribed code of repentance), he should show the food and water that he has collected to his master. Thereafter as directed by his master or any senior monk appointed by the master for guidance, he 4i should again do repentance keeping his body in a state of meditation (non-attachment towards the body) and free from slackness, for the 4 faults incurred in collection of alms as prescribed in the scriptures. Thereafter he should sit quietly in meditation about Dharma for 48 45 minutes. He should engage in service of his master. He should engage 4 Si his mind in study of scriptures and meditate on its inner thought. He i should engage himself in right knowledge and right conduct. He should avoid the state of mental void. He should be free from disturbance, quarrel or stubborn attitude. He should have an equanimous mind. He should establish his mind in a state of subdued passions. He should have deep faith. He should have a keen desire for liberation and shedding of Karmas. He should have deep interest in lessons about scriptures. He 15 should get up in such a state of mind and invite happily and in a contented manner other monks, junior and senior to him, for food 4 according to their seniority in ascetic life. After distributing the food among the monks, he should take his seat. He should then clean his body and the palm of his hand properly. He should then take his food in a detached manner. He should not be greedy about tasty food. He should not be attached to their juices. He should not condemn the food or the doner. He should not have attachment in tasty 41 41 41 45 45 45 455 45454545454554 455 456 457 45545454545454545454545454544 LELE LE LLC 441 44 45 46 47 46 45 45 457 4 4 455 456 4 4 zrI praznavyAkaraNa sUtra ( 288 ) Shri Prashna Vyakaran Sutra 4 5454545455 456 457 455 456 457 456 457 451 451 451 455 456 457 455 456 457 455 456 457 451 451 455 456 457 455 456 45454545

Page #363
1555555555555555555555555555555 food. He should not have hatred against anyone. He should be totally free from greed. He should have an attitude of service to all. He should not make any condemnable sound while eating. He should neither eat very quickly nor very slowly. He should not drop any food on the ground while eating. He should take food in a careful manner from a broad pot and where there is light. He should take food in a dignified manner. He should avoid faults regarding mixing the food. He should avoid other faults regarding eating food. He should take food in such a manner as a 45 cart is oiled or an ointment is placed on the wound. He should take food i only to properly lead the life of self-restraint, to undergo ascetic discipline in a proper manner and to keep his life-force in order in ascetic conduct. A monk should engage himself in the state of equanimity regarding food, keep his soul free from dirt or troubles and lead the life of faultless conduct. Such a saint following the principles of non-violence i is a true practitioners of path leading to salvation. pA~cavIM bhAvanA : AdAna-nikSepaNasamiti FIFTH SENTIMENT : DISCRIMINATION IN KEEPING AND PICKING UP THINGS 117. paMcamaM AyANaNikkhevaNasamiI-pIDha-phalaga-sijjA-saMthAraga-vattha-patta-kaMbala-daMDagarayaharaNa-colapaTTaga-muhapottiya-pAyapuMchaNAI eyaM pi saMjamassa uvabUhaNaTTayAe vAyAtava-daMsamasagasIyaparirakkhaNaTThayAe uvagaraNaM rAgadosarahiyaM parihariyavvaM saMjameNaM NiccaM paDilehaNa-papphoDaNapamajjaNayAe aho ya rAo ya appamatteNa hoi sayayaM NikkhiyavvaM ca gihiyavvaM ca bhAyaNabhaMDovahiuvagaraNaM evaM AyANabhaMDaNikkhevaNAsamiijogeNa bhAvio bhavai aMtarappA asabalamasaMkiliTThaNivvaNacarittabhAvaNAe ahiMsae saMjae susaahuu| 117. ahiMsA mahAvrata kI pA~cavIM bhAvanA AdAna-nikSepaNasamiti hai| isakA svarUpa isa prakAra hai-saMyama ke upakaraNa pITha-pIr3hA, caukI, phalaka pATa, zayyA-zayana kA Asana, saMstAraka-ghAsa kAma bichaunA, vastra, pAtra, kambala, daNDa, rajoharaNa, colapaTTa, mukhavastrikA, pAdapoMchana-paira poMchane kA vastrakhaNDa, ye athavA inake atirikta upakaraNa saMyama kI rakSA yA vRddhi ke uddezya se tathA pavana, dhUpa, DAMsa, macchara aura zIta Adi se zarIra kI rakSA ke lie dhAraNa-grahaNa karanA caahie| (zobhAvRddhi Adi kisI anya prayojana se nhiiN)| sAdhu sadaiva ina upakaraNoM ke pratilekhana, prasphoTana-jhaTakArane aura pramArjana karane meM, dina meM aura rAtri meM satata apramatta rahe aura bhAjana-pAtra, bhANDa-miTTI ke bartana, upadhi-vastra tathA anya upakaraNoM ko yatanApUrvaka rakhe yA utthaaye| isa prakAra AdAna-nikSepaNasamiti ke yoga se bhAvita antarAtmA vAlA sAdhu nirmala, asaMkliSTa tathA akhaNDa-niraticAra cAritra kI bhAvanA se yukta ahiMsaka saMyamazIla susAdhu hotA hai athavA aisA susAdhu hI ahiMsaka hotA hai| a5555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 555555555FFFFFFFFFFFFTing Ting FFFFF zru.2, prathama adhyayana : ahiMsA saMvara (289) Sh.2, First Chapter: Non-Violence Samvar

Page #364
5555555555555555555555555555555555558 17. Fifth sentiment of the major vow of non-violence is equanimity in E keeping and picking of things. Its nature is as follow : The items of use in ascetic life are small seat, small table, board, 4 bedding of hay, cloth to sit, cloth to wear, pots, blanket, wooden rod, ki broom, cloth to cover the body, mukhvastrika (cloth at the mouth) piece of cloth for cleaning the feet and other suchlike articles used to save 5 oneself from wind, sun, mosquito bite and cold. He should accept them 4 only for advancement in ascetic life and not for outward grandeur. A monk should always be vigilant in inspecting these articles, in spreading them, in cleaning them during the day and at night. He should place his articles carefully and pick them up in a very careful manner Thus a monk who practices equanimity in keeping them and in y picking them up, his inner self remains free from pollution, or si disturbance. He has the sentiment of practicing faultless ascetic conduct. He is non-violent and strict in ascetic discipline. He is the true monk. 4. Only such a monk can be fully non-violent. vivecana : pUrvokta pATha meM ahiMsA mahAvrata ke paripUrNa pAlana ke lie Avazyaka pA~ca bhAvanAoM ke svarUpa Wan * kA digdarzana karAyA gayA hai aura yaha spaSTa kiyA hai ki ina bhAvanAoM ke anusAra AcaraNa karane vAlA hI pUrNa ahiMsaka ho sakatA hai, vahI susAdhu kahalAne yogya hai, vahI cAritra ko nirmala-niraticAra rUpa se pAlana kara sakatA hai| ahiMsAvrata kI pA~ca bhAvanAe~ pA~ca samitiyoM ke nAma se prasiddha haiN| prathama IryAsamiti bhAvanA- sAdhu ko aneka prayojanoM se gamanAgamana karanA par3atA hai| kintu usakA gamanAgamana viziSTa vidhi ke anusAra honA caahie| gamana karate samaya use apane mahAvrata ko dhyAna meM rakhanA cAhie aura pRthvIkAyika, apkAyika, tejaskAyika, vAyukAyika evaM vanaspatikAyika sthAvara jIvoM ko tathA kIr3e-makor3e Adi choTe-moTe trasa jIvoM ko kiMcit mAtra bhI AghAta na lage, unakI virAdhanA na ho jAye, isake ora satata sAvadhAna rahanA caahie| usake sAmane yaha siddhAnta spaSTa honA cAhiye ki "maiM vizva meM prANimAtra kI rakSA aura dayA ke liye sAdhu banA huuN|" use choTe-bar3e sabhI prANiyoM ke prati dayA parAyaNa rahanA caahiye| sAdhu fa ko vArtAlApa meM citta na lagAte hue gantavya mArga para hI dRSTi rakhanI caahie| Age kI sAr3he tIna hAtha pramANa bhUmi ko dekhate hue ekAgra bhAva se calanA caahie| isa prakAra kA cintana aura prayoga isa bhAvanA ke sAtha honA, OM caahiye| dUsarI manaHsamiti bhAvanA- ahiMsA kA pUrNa rUpa se pAlana karane ke lie mana meM uThane vAle bure vicAra yA 9 bhAvoM se sadA bacate rahanA caahie| mana AtmA kA sUkSma kintu atyanta zaktizAlI sAdhana hai| vaha karmabandha kA U aura karmanirjarA kA bhI pradhAna hetu hai| usa para niyantraNa rakhane ke lie satat jAgarUka rahane kI AvazyakatA %%%%%%%%%%%%%%%%%%%Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Nan %% )))))49559 Wan 5)))))))) %%%%%%%%%%%% zrI praznavyAkaraNa sUtra (290) Shri Prashna Vyakaran Sutra

Page #365
5Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%% hai| jarA-sI sAvadhAnI haTI aura vaha kahIM kA kahIM daur3a jAtA hai| ataH sAvadhAna rahakara sadaiva yaha cintana // karanA Avazyaka hai ki mana meM kisI bhI prakAra kA pApamaya, adhArmika yA aprazasta vicAra utpanna na ho, isake lie sadA zuddha bhAvoM, zubha dhyAnoM meM mana ko saMlagna rakhanA caahie| tIsarI vacana-samiti bhAvanA- isameM vANI-prayoga sambandhI viveka ko jagAe rakhane kI mukhyatA hai| vadha-bandhakArI, klezotpAdaka, pIr3Ajanaka athavA tIkhe, mana ko cubhane vAle vacanoM kA prayoga nahIM karanA caahie| sAdhu ke lie mauna sarvottama hai kintu vacanaprayoga Avazyaka hone para hita-mita, satya aura madhura vacanoM kA hI prayoga karanA caahie| __ cauthI AhAra-eSaNA bhAvanA- AhAra kI prApti sAdha ko bhikSA dvArA hI hotI hai| ataeva jainAgamoM meM bhikSA sambandhI vidhi bahuta vistArapUrvaka pratipAdita kI gayI hai| bhikSA sambandhI doSoM kA ullekha pahale kiyA jA cukA hai| AhAra pakAne meM hiMsA avazyabhAvI hai| kintu isa hiMsA se pUrI taraha bacAva bhI ho aura bhikSA bhI prApta ho jAe, aisA mArga bhagavAn ne batalAyA hai| isI prayojana se sAdhu jIvana ke lie udgamadoSa, utpAdanadoSa se rahita zuddha bhikSA caryA batAI hai| pA~cavIM AdAna-nikSepaNasamiti bhAvanA- sAdhu apane zarIra para bhI mamatvabhAva nahIM rakhate, kintu 'zarIramAyaM khalu dharmasAdhanam' ukti ke anusAra saMyama-sAdhanA kA nimitta mAnakara usakI rakSA ke lie aneka upakaraNoM ko svIkAra karate haiN| ina upakaraNoM ko uThAte samaya evaM rakhate samaya yatanA rakhanI caahie| yathAsamaya zAstra vidhinusAra unakA pratilekhana tathA pramArjana bhI apramatta rUpa se karate rahanA caahie| isa prakAra ahiMsA mahAvrata kI ina bhAvanAoM ke yathAvat paripAlana se vrata nirmala, niraticAra banatA hai ke aura ina niraticAra vratoM kA pAlaka sAdhu hI susAdhu hai, vahI mokSa kI sAdhanA meM saphalatA prApta karatA hai| Elaboration In the above mentioned aphorism relating to five 5 sentiments, the nature of five sentiments, which are essential for meticulously practicing the major vow of Ahimsa have been discussed. Only such person who conducts his life according to them, can be totally non-violent. Only that person is fit to be called a good monk. He alone can lead a faultless ascetic life. The five thought-reflections relating to the vow of non-violence are famously known as five samitis. First sentiment is equanimity in movement (Iriya Samiti). A monk has to move about for various purposes. But his movement should be according to the special code. He should keep in mind his major vow i while moving about. So that it may not cause hurt to any earth-bodied, water-bodied, fire-bodied, air-bodied and plant-bodied immobile living being or any small or gross mobile living being. He should be vigilant continuously that it may not cause any disgust in them. He should be clear about the fact that he has become a monk. So in order to save Bai FFFFFFFFFFFFFFFFF55555555555555555555FFFFFFFFFFFF zru.2, prathama adhyayana : ahiMsA saMvara (291) Sh.2, First Chapter : Non-Violence Samvar 5555555555555555555555555555555Ya Ya Le Yuan

Page #366
4545454 455 456 457 451 414 455 456 457 414141414141414514614545454545454545454545454 415 416 4 4 46 45 44 45 46 45 46 47 46 56 45 46 45 46 455 456 457 458 459 414 5 oneself from activity causing hurt to oneself and others, one should not look hither and thither. He should not engage himself in any talk. He should keep an eye only on the path he is treading. He should move with concentration looking closely upto a distance of 3.5 cubits ahead of him. Such thought and action should accompany this sentiment. The second sentiment is equanimity of the mind in order to practice 4 non-violence meticulously. One should keep his mind continuously away from bad thoughts and activities. Mind is the subtlest and extremely powerful instruments of the soul. It is the primary cause of bondage of Karma and also of shedding of Karma. In order to control it, one has to be continuously vigilant. A little slackness may take it far away. So it is necessary to look after it continuously. In case any type of sinful, irreligious or bad thought arises one should immediately engage himself ! in religious contemplation. In the third sentiment regarding speech, one should keep awake his sense of discrimination regarding speech. He should not use such words which cause killing, bondage, quarrels, hurt or which are harsh. To observe silence is the best for a monk. But when it is necessary to speak, i 5 he should only use limited words and these also should be sweet, to the point and relating to the welfare of others. Fourth sentiment is about collection of food. A monk collects food through offering. So in Jain scriptures the method for it and the taboos relating to it have been described in detail. The faults relating to collection of alms have already been discussed earlier. Violence is certainly there in cooking food. But the lord has stated the method with which it (the violence) can be totally avoided and the food can also be procured. To keeping this fact in mind, the faults relating to preparation and collection of food have been narrated. Fifth sentiment is equanimity in taking and placing a thing. A monk 45 does not have any attachment for his body. But the physical body is necessary for religious practices. So he accepts various articles necessary for leading the life of self restraint as a monk. He should have proper care or vigilance while picking up such articles. He should look into them at regular intervals as prescribed in the code. He should clean them without any slackness. 455 456 454 455 456 4545454545454545454545 LLLCLC III 194645455 456 45 44 45 | zrI praznavyAkaraNa sUtra (292) Shri Prashna Vyakaran Sutra 0454545454545454545454545454545454545454545454545454545454545455 456 455 456 457 458

Page #367
maWan 555555555555555555555555555 Thus by following these five sentiments of the major vow of non-4 violence, the practice of vow becomes spotless and free from all faults. ! Only that monk is a real monk who practices his vow in a faultless manner. He alone attains success in his practice for salvation. 118. evamiNaM saMvarassa dAraM sammaM saMvariyaM hoi suppaNihiyaM imehiM paMcahiM pi kAraNehiM , maNa-vayaNa-kAyaparirakhiehiM NicaM AmaraNaMtaM ca esa jogo Neyabyo dhiimayA maimayA aNAsavo akalaso acchiddo asaMkiliTTho suddho svvjinnmnnunnnnaao| 118. isa prakAra mana, vacana aura kAya se surakSita ina pA~ca bhAvanA rUpa upAyoM se yaha ahiMsA-saMvaradvAra pAlita-supraNihita hotA hai| ataeva dhairyazAlI aura matimAn puruSa ko sadA , jIvanaparyanta samyak prakAra se isakA pAlana karanA caahie| yaha anAsrava hai, arthAt navIna karmoM ke Asrava ko rokane vAlA hai, dInatA se rahita hai, kAluSya-malInatA se rahita aura acchidra-anAsravarUpa // hai, aparisrAvI-karmarUpI jala ke Agamana ko avaruddha karane vAlA hai, mAnasika saMkleza se rahita hai, zuddha hai aura sabhI tIrthaMkaroM dvArA anujJAta-abhimata hai| ____18. Thus non-violence, the gateway of Samvar is guarded through five methods above-mentioned, meticulously followed mentally, vocally and physically. So the intelligent steadfast person should follow them properly throughout his life. It is Anasrava, which means that it stops the inflow of Karma. It is devoid of wretchedness. It is free from polluted bent of mind. It is free from any gaps. It stops the entrance of Karma water in the self. It is free from mental disturbances. It is pure. It is the dictum of all the Tirthankars. vivecana : hiMsA Asrava kA kAraNa hai to usakI virodhI ahiMsA Asrava ko rokane vAlI ho, yaha svAbhAvika hI hai| ahiMsA ke pAlana meM do guNoM kI apekSA rahatI hai-dhairya kI aura viveka kii| viveka ke abhAva meM ahiMsA ke vAstavika Azaya ko samajhA nahIM jA sakatA aura vAstavika Azaya ko samajhe binA usakA AcaraNa nahIM kiyA jA sakatA hai| viveka vidyamAna ho aura ahiMsA ke svarUpa ko vAstavika rUpa meM samajha bhI liyA jAe, magara sAdhaka meM yadi dhairya na ho to bhI usakA pAlana honA kaThina hai| ahiMsA ke upAsaka ko vyavahAra meM aneka kaThinAiyA~ AtI haiM, saMkaTa bhI jhelane par3ate haiM, aise prasaMgoM para dhIraja hI use apane vrata meM aDiga rakha sakatA hai| ataeva pATha meM 'dhiimayA maimayA' ina do padoM kA prayoga kiyA gayA hai| Elaboration-Violence is the cause of inflow of Karma. So it is natural that non-violence stops the inflow. Two qualities are necessary for the practice of non-violence in life, $ namely perseverance and sense of discrimination. In the absence of i Yi Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zru.2, prathama adhyayana : ahiMsA saMvara (293) Sh.2, First Chapter: Non-Violence Samvar 959555555555555555555555555555558

Page #368
Ting Ting Ting Ting Ting Ting 85555555555555555555555555555mA 5 discrimination, the real nature of non-violence cannot be understood and i ' without understanding the real nature, non-violence cannot be practiced 4 in conduct. In case discrimination is there and the real nature of non-4 violence has also been understood, still in the absence of perseverance, it is difficult to follow it. One who practices non-violence, he faces many difficulties in daily life. He has to undergo many troubles; on such 4i occasions, only perseverance can keep him firm in his vow. So in the $i aphorism two words 'dhiyimaya mayimaya' have been used. 119. evaM paDhamaM saMvaradAraM phAsiyaM pAliyaM sohiyaM tIriyaM kiTTiyaM ArAhiyaM ANAe aNupAliyaM, bhvi| evaM NAyamuNiyA bhagavayA paNNaviyaM parUviyaM pasiddhaM siddhaM siddhavarasAsaNamiNaM AghaviyaM sudesiyaM pstthN| // paDhamaM saMvaradAraM samattaM / tti bemi|| 119. isa prakAra (vidhi pUrvaka pAMcoM bhAvanAoM kA pAlana karane se) prathama (ahiMsA) saMvara dvAra spaSTa hotA hai, pAlita hotA hai, zodhita hotA hai, tIrNa hotA hai, kIrtita, ArAdhita aura (jinendra bhagavAne kI) AjJA ke anusAra pAlita hotA hai| aisA jJAta kula nandana bhagavAna mahAvIra ne prajJApita kiyA hai evaM OM prarUpita kiyA hai| yaha siddhavarazAsana prasiddha hai, siddha hai, bahumUlya hai, samyak prakAra se upadiSTa hai aura prazasta hai| prathama saMvara dvAra samApta huaa| vaisA maiM kahatA huuN| (jaisA maiMne sunA hai|) 119. Following the method mentioned above, one can practice the first gateway of Samvar. He can purify his self. He can meticulously follow it. 5 His reputation spreads far and wide. He becomes a true follower of the order. He is than practitioner according to the order laid by Tirthankars. $i Such is the famous, precious and properly defined order of Siddhas. It is meritorious. 3 This concludes the first door of Samvar. So I say (as I have heard). vivecana : yahA~ prathama ahiMsA saMvaradvAra kI mahimA aneka vizeSaNoM dvArA vyakta karate huye isakA upasaMhAra kiyA gayA hai| isa saMvaradvAra meM jo-jo kathana kiyA gayA hai, usI prakAra se isakA samagra rUpa meM paripAlana kiyA jAtA hai| // prathama saMvaradvAra smaapt|| ___Elaboration-Here the first door of Samvar, Ahimsa, has been concluded by mentioning its importance in the form of adjectives. 4. Whatever has been mentioned here is observed completely and $i meticulously. * FIRST GATEWAY OF SAMVAR CONCLUDED * 1945555555555555555555555$$ $$$$$$$$$$$$$$555555 zrI praznavyAkaraNa sUtra (294) Shri Prashna Vyakaran Sutra 85555555555555555555555555558

Page #369
B55555555555555555555555555555555 )) dvitIya adhyayana :satya SECOND CHAPTER : TRUTH )) )) ) ) ) )) ) ) ) ) )) prathama saMvaradvAra prANAtipAta viramaNa rUpa ahiMsA ke vizad vivecana ke pazcAt dvitIya saMvaradvAra satya kA nirUpaNa kiyA jA rahA hai| ahiMsA kI pUrNa sAdhanA ke lie asatya se virata hokara satya kI ke samArAdhanA Avazyaka hai| satya kI samArAdhanA ke binA ahiMsA kI ArAdhanA nahIM ho sktii| vastutaH satya ahiMsA ko pUrNatA pradAna karatA hai| vaha ahiMsA ko alaMkRta karatA hai| ataeva ahiMsA ke pazcAt OM satya kA nirUpaNa kiyA jAtA hai| satya kI mahimA aura usake svarUpa kA varNana nimnalikhita sUtra pATha meM kiyA gayA hai| Wan After discussing in detail non-violence, the first gateway of Samvar, truth, the second gateway is narrated here. In order to properly follow non-violence in all aspects, it is essential to discard falsehood and to OM practice truth meticulously. Without practicing truth, non-violence i cannot be practiced. In fact truth provides completeness to non-violence. It beautifies non-violence. So after non-violence, truth is going to be discussed. The concept of truth and its glory has been described in the Wan following text. OM satya kI mahimA THE GLORY OF TRUTH 120. [1] jaMbU ! biiyaM ya saccavayaNaM suddhaM suciyaM sivaM sujAyaM subhAsiyaM suvvayaM sukahiyaM sudiTuM OM supaiTThiyaM supaiTThiyajasaM susaMjamiya-vayaNa-buiyaM suravara-Naravasabha-pavarabalavaga-suvihiyajaNabahumayaM, paramasAhudhammacaraNaM, tava-NiyamapariggahiyaM sugaipahadesagaM ya loguttamaM vyminnN| __vijAharagagaNagamaNavijjANa sAhakaM saggamagga-siddhipahadesagaM avitahaM, taM saccaM ujjuyaM akuDilaM OM bhUyatthaM atthao visuddhaM ujjoyakaraM pabhAsagaM bhavai savvabhAvaNa jIvaloe, avisaMvAi jhtthmhurN| ___ paccaskhaM dayivayaM va jaM taM accherakAragaM avatthaMtaresu bahuesu maNusANaM sacceNa mahAsamuddamajhe vi mUDhANiyA vi poyaa| sacceNa ya udagasaMbhamammi vi Na vujjhai Na ya maraMti thAhaM te lhNti| ke sacceNa ya agaNisaMbhamammi vi Na DajhaMti ujjugA mnnussaa| sacceNa ya tattatella-taulohasIsagAI chivaMti dhareMti Na ya DajhaMti mnnussaa| pavyayakaDakAhiM muccaMte Na ya mrNti| sacceNa ya pariggahiyA, asipaMjaragayA samarAo vi NiiMti + aNahA ya sccvaaii| vahabaMdhabhiyogavera-ghorehiM pamuccaMti ya amittamajjhAhiM NiiMti aNahA ya sccvaaii| sAdevyANi ya devayAo kareMti saccavayaNe rttaannN| )) ) ) ) ) ) ) ) ) ) 1295) Wan // zru.2, dvitIya adhyayana : satya saMvara . (295) Sh.2, Second Chapter: Truth Samvar 35999999999455555555555555558

Page #370
Ting Ting Ting Ting Ting Ting Ting Ting Ting F )) )) ) ) ) 8455555555 555 5555555558 taM saccaM bhagavaM titthayarasubhAsiyaM dasavihaM, coddasapuvvIhiM pAhuDatthaviiyaM, maharisINa ya samayappaiNNaM, deviMdariMdabhAsiyatthaM, vemANiyasAhiyaM, mahatthaM, maMtosahivijjAsAhaNatyaM, cAraNagaNasamaNasiddhavijaM, maNuyagaNANaM vaMdaNijjaM, amaragaNANaM accaNijjaM, asuragaNANa ya pUyaNijjaM, aNegapAsaMDipariggahiyaM jaM taM // logammi sArabhUyaM, gaMbhIrayaraM mahAsamuddAo, thirayaragaM merupavyayAo, somayaragaM caMdamaMDalAo, dittayaraM OM sUramaMDalAo, vimalayaraM sarayaNahayalAo, surabhiyaraM gaMdhamAdaNAo, je vi ya logammi aparisesA maMtajogA + javA ya vijjA ya jaMbhagA ya atthANi ya satthANi ya sikkhAo ya AgamA ya savvAiM pi tAI sacce / OM pitttthiyaaii| 120. [1] zrI sudharmA svAmI ne apane pramukha ziSya zrI jambU svAmI se kahA-he jambU ! yaha satyavacana nAma kA dUsarA saMvara hai| satya zuddha-nirdoSa, zuci-pavitra, ziva-samasta prakAra ke upadravoM se 5 rahita, sujAta-prazasta-vicAroM se utpanna hone ke kAraNa subhASita-sundara suspaSTa vacana rUpa hai| yaha uttama vratarUpa hai aura samyak vicArapUrvaka kahA gayA hai| ise jJAnIjanoM ne kalyANa ke sAdhana ke rUpa meM fa dekhA hai, arthAt jJAniyoM kI dRSTi meM satya kalyANa kA kAraNa hai| yaha supratiSThita hai-susthira kIrti vAlA // hai, samIcIna rUpa meM saMyamayukta vANI se kahA gayA hai| satya suravaroM-uttama koTi ke devoM, naravRSabhoM-zreSTha OM mAnavoM, atizaya baladhAriyoM evaM susAdhujanoM dvArA bahumata-atIva mAnya kiyA gayA hai| zreSTha-utkRSTa Wan 5 sAdhuoM kA dhArmika anuSThAna hai aura tapa evaM niyama se svIkRta kiyA gayA hai| sadgati ke patha kA , pradarzaka hai aura yaha vrata loka meM uttama mAnA gayA hai| ma yaha satya vidyAdharoM kI AkAzagAminI vidyAoM ko siddha karane vAlA hai| svarga ke mArga kA tathA . mukti ke mArga kA pradarzaka hai| yathAtathya arthAt mithyAbhAva se rahita hai, Rjuka-saralabhAva se yukta hai, kaTilatA se rahita hai. vidyamAna padArthoM kA hI prayojanavaza kathana karane vAlA hai. sarva prakAra se zaddha' hai-asatya yA arddhasatya kI milAvaTa se rahita hai (asatya kA sammizraNa jisameM nahIM hotA vahI vizuddha satya kahalAtA hai) satya jJAna ko prakAzita karane vAlA hai, isa jIvaloka meM samasta padArthoM kA visaMvAdarahita-yathArthaprarUpaka hai| yaha yathArtha hone ke kAraNa madhura hai aura manuSyoM kA bahuta-sI vibhinna prakAra kI avasthAoM meM Azcaryajanaka kArya karane vAle devatA ke samAna hai, arthAt manuSyoM para A par3e OM ghora saMkaTa kI sthiti meM vaha devatA kI taraha sahAyaka banakara saMkaTa se ubArane vAlA hai| kisI mahAsamudra ke bIca meM dizA bhrama se grasta ho jAne ke kAraNa jinakI buddhi kArya nahIM kara rahI U ho, aise sainikoM ke jahAja bhI satya ke prabhAva se Thahara jAte haiM, DUbate nahIM haiN| satya kA aisA prabhAva hai ki bha~varoM se yakta jala ke pravAha me bhI manaSya bahate nahIM haiM, marate nahIM haiM, kintu thAha pA lete haiN| satya ke prabhAva se jalatI huI agni ke bhayaMkara ghere meM par3e hue mAnava jalate nahIM haiN| satyaniSTha sarala hRdaya vAle satya ke prabhAva se tape-ubalate hue tela, rA~ge, lohe aura sIse ko chU lete haiM, hathelI para rakha lete haiM, phira bhI jalate nahIM haiN| manuSya parvata ke zikhara se girA diye jAte haiM-nIce pheMka diye jAte haiM, phira bhI (satya ke prabhAva se) marate nahIM haiN| )) Qie Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555 555555555555555 5Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) )) )) ) )) ) 5555555) Wan zrI praznavyAkaraNa sUtra (296) Shri Prashna Vyakaran Sutra pradha 555555555555555555555555555555555558

Page #371
or Private Personal use wwwyorg

Page #372
055555555555555555555555555555555) citra-paricaya 17 Illustration No.17 satya kI mahimA satyabhASI manuSya ko yadi vipattiyA~ Akara ghera leM to bhI usakA satya-vrata usake lie deva ke samAna AzcaryakArI pratyakSa sahAyaka hotA hai| citra meM satya kI isI mahimA ko dikhAyA gayA the ))))))))))))))))))))))5555555555555555550 1. mahAsamudra kI U~cI-U~cI laharoM meM calatI naukA ke nAvikoM kI buddhi bhramita hone para bhI vaha naukA usa mahAsamudra meM DUbatI nahIM hai, kinAre laga jAtI hai| kyoMki usa naukA meM satyavAdI manuSya baiThA huA hai| ___ 2. viSailA sarpa bhI binA daMza mAre hI satyavAdI vyakti ke pAsa se gujara jAtA hai| 3. satya ke prabhAva se bhayaMkara agni kA upadrava bhI satyavratI vyakti ko nahIM jalA sakatA hai| 4. satyaniSTha vyakti ko parvata ke zikhara se nIce pheMkane para bhI vaha surakSita baca jAtA hai| 5. satyavratI manuSya saMgrAma meM zatruoM dvArA talavAra se ghere jAne para bhI akSat zarIra- sakuzala bAhara nikala AtA hai| -sUtra 120, pR. 296 GLORY OF TRUTH Even when a truthful person is in great trouble his vow of truthfulness miraculously protects him like a god. These illustrations show this glory of truth. (1) A boat rocking on high waves in a turbulent ocean does not drown in spite of confused boatmen. It reaches the shore because a truthful person is sitting in the boat. (2)A poisonous snake crawls away from near a truthful person without biting him. (3) Even a forest fire does not burn a truthful man because of the power of truth. (4) A truthful person is saved even when thrown from a hilltop. (5) A truthful person comes out unharmed from a battle even after being surrounded __by swordsmen. -Sutra-120, page-296 Wan ))))))) 055555555555555555555555555555555e

Page #373
99999999955555555555555555555555 )) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 satya ke (surakSA-kavaca ko) dhAraNa karane vAle manuSya cAroM ora se talavAroM ke ghere meM ghire hone para bhI akSata-zarIra (sakuzala) saMgrAma se bAhara nikala Ate haiN| ma satyavAdI mAnava vadha, bandhana sabala prahAra aura ghora vaira-virodhiyoM ke bIca meM se mukta ho jAte haiM-baca nikalate haiN| satyavAdI zatruoM ke ghere meM se binA kisI kSati ke sakuzala bAhara A jAte haiN| OM satya vacana meM anurAgI janoM kA devatA bhI sAnnidhya karate haiM-usake sAtha rahakara unakI sevA-sahAyatA hai karate haiN| ma tIrthaMkaroM dvArA bhalI prakAra se varNita yaha satya bhagavAn dasa prakAra kA hai| ise caudaha pUrvo ke jJAtA OM mahAmuniyoM ne prAbhRtoM (pUrvagata vibhAgoM) se jAnA hai evaM maharSiyoM ne ise siddhAnta rUpa meM jAnA OM hai-sAdhuoM ke dvitIya mahAvrata meM siddhAnta dvArA svIkAra kiyA gayA hai| devendroM aura narendroM ne isakA meM artha kahA hai athavA devendroM evaM narendroM ko isakA artha tattvarUpa se kahA gayA hai| yaha satya vaimAnika devoM dvArA samarthita evaM Asevita hai| mahAn prayojana vAlA hai| yaha maMtra auSadhi aura vidyAoM kI siddhi fa kA kAraNa hai-satya ke prabhAva se maMtra aura vidyAoM kI siddhi hotI hai| yaha cAraNa (vidyAcAraNa, jaMghAcAraNa) Adi munigaNoM kI vidyAoM ko siddha karane vAlA hai| mAnavagaNoM dvArA vaMdanIya hai-stavanIya hai, arthAt svayaM satya tathA satyaniSTha puruSa, manuSyoM kI prazaMsA-stuti kA pAtra banatA hai| amaragaNoM-devasamUhoM ke lie bhI arcanIya tathA asurakumAra Adi bhavanapati devoM dvArA bhI pUjanIya hotA hai| aneka prakAra ke vrata dhAraNa karane vAle pAkhaNDI sAdhuoM ne bhI ise svIkAra kiyA hai| isa // ka prakAra kI mahimA se maNDita yaha satya loka meM sArabhUta hai| mahAsAgara se bhI adhika gambhIra hai| sumeru parvata se bhI adhika sthira-aTala hai| candramaNDala se bhI adhika saumya-zAntidAyaka hai| sUryamaNDala se bhI ma adhika tejasvI hai| zarat-kAla ke AkAza tala se bhI adhika nirmala hai| gandhamAdana (gajadanta giri- 5 vizeSa) se bhI adhika sugandhita hai| loka meM jo bhI samasta maMtra haiM, vazIkaraNa Adi yoga haiM, japa haiM, OM prajJapti prabhRti vidyAe~ haiM, dasa prakAra ke muMbhaka deva haiM, dhanuSa Adi astra haiM, jo bhI talavAra Adi zastra + haiM athavA arthanIti Adi laukika zAstra haiM, kalAe~ haiM, Agama Adi dharma zAstra haiM, ve sabhI satya meM * pratiSThita haiM arthAt ye saba satya se hI upalabdha yA siddha hote haiN| $ 120. [1] Shri Sudharma Swami told his principal disciple, Jambu Swami, "O Jambu ! The second Samvar is true word. Truth is pure and faultless. It is sacred. It causes welfare as it is free from all disturbances. 41. It arises from good, noble thoughts, so it is said in a good dignified 46 manner. It is in the form of the best vow. It is said after right contemplation. The learned have seen it as a means of welfare for mankind. According to scholars, it is the cause of welfare. It has a stable reputation. It is uttered by the persons whose words are blessed with self-restraint. It is respected by the gods of higher heavenly abode, Wan 55Wan 55555555555555555555555555155555555)) zru.2, dvitIya adhyayana : satya saMvara (297) Sh.2, Second Chapter: Truth Samvar 3555555555555555 5 5555558

Page #374
45454545454545454545454545454545454545454545454545454 455 456 457 45 46 47 48 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 prominent men, persons who have extreme power and the learned. It is $ 5 the religious practice of grand monks. It is accepted as an austerity and as a doctrine. It is the guide for treading the right path. This vow of w truth is prominent in the world. Truth provides success to Vidyadhars in accomplishing the art of flying in the sky. It is the guide for the path leading to heavenly abode " and the path leading to salvation. It is free from wrong perception. It is 4 4 saturated with simplicity. It is free from deceit. It propounds only what $1 5 is right. It is pure from all angles. It is free from falsehood or partial truth; only that is truth which has absolutely no mixture of falsehood. So it is faultless. It defines all substances in the world truly as they are in fi reality. It is sweet because it is true. It is like a good instrument for human beings in performing wonderful deeds in different situations. In other words when men are in deep trouble, it helps them like a god to get 5 out. 4. There is a great sea. The soldiers sailing in a ship have become non plussed. They have lost the direction. So their intelligence does not function properly. Even then the ship becomes stable and does not sink due to the practice of truth. Such is the effect of truth that man does not drown even in rapid flow and whirlpool. He does not drown or die but is able to find the land. As a result of truth, persons surrounded by fire from all sides do not burn. 5 A person with a simple heart who has faith in truth, he, as a result of 4 that truth, does not get burnt even if he touches boiling oil, iron or lead or holds such an articles on his palm. A man is thrown or dropped from the top of a hill, still he does not die 41 due to the influence of truth. A person who has armour of truth is surrounded by swordsmen or he is facing such person in the battle, he comes out safe and sound from there since he practices truth. A truthful person gets himself liberated even when surrounded by terrible enemies or even when he is attacked or chained. He comes out safe and sound without any damage even when he is surrounded by enemies. Even the gods accompany a person who strictly practices truth. They help him and serve him. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 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 4 4 4 4 4 4 4 4 4 4 4 4 4454 455 456 457 454 4 4 4 4 4 | zrI praznavyAkaraNa sUtra (298) Shri Prashna Vyakaran Sutra 2441 41 41414141414141414141414145454545454545454545454444

Page #375
85555555555 5 555555553 Bu Bu Bu Bu Bu jamaka 5 The truth as propounded by Tithankars is of ten types. The monks 45 1 who are learned in fourteen Purvas have understood it from their relevant Chapters. It has been provided to the saints as the fundamental principle. The monks have accepted it as the second major vow. It has been told to the kings of gods and of human beings as a basic essential. i The truth is supported and followed by celestial beings of heavenly abodes. It serves great purpose. It is the cause of success in mantra, medicines and skills. It is only with the help of truth that one can 15 achieve success in them. It provides success to Charan monks in training 4 in flying with the help of their skill. It is appreciated by human hangs. 4. People praise the person who speaks the truth and have firm faith in him. The celestial beings, the demon gods and Bhavanapati gods worship the follower of truth. Many types of mendicants accept it in their way of 1 life. Truth appreciated in such a manner is the very essence in this 5 Wan world. It is more serene than the ocean. It is more stable than the Sumeru mountain. It is more pleasant than the lunar circle. It is more bright than the solar orbit. It is cleaner than the sky in winter. It is more \ pleasant than the Gajadant mountain that emits fragrance. All the 4 Wan mantras in the world, all the processes to control others in the world, all # the recitations, all the systems of education, the ten types of Jrimbhiks gods, all the arts including art of handling bow, sword and other 5 weapons and all the Agams are based on truth. They depend only on 5 Wan truth. Wan doSayukta satya kA tyAga AVOIDANCE OF FAULTY TRUTH [ [2 ] saccaM vi ya saMjamassa uvarohakAragaM kiMci Na vattavyaM, hiMsAsAvajjasaMpauttaM bheyavikahakAragaM OM aNatyavAyakalahakAragaM aNajjaM avavAya-vivAyasaMpauttaM velaMbaM ojadhejabahulaM Nillajja loyagarahaNijjaM + duddiTaM dussuyaM amuNiyaM, appaNo thavaNA paresu NiMdA; Na taMsi mehAvI, Na taMsi dhaNNo, Na taMsi OM piyadhammo, Na taMsi kulINo, Na taMsi dANavaI, Na taMsi sUro, Na taMsi paDirUvo, Na taMsi laTTo, Na paMDio, Na bahussuo, Na vi ya taMsi tavassI, Na yAvi paraloyaNicchayamaI asi, sabakAlaM jAi-kula-rUva-vAhi-rogeNa vAvi jaM hoI vajjaNijjaM duhao uvayAramaikkaMtaM evaM vihaM saccaM vi Na vttvyN| Wan [2] kintu jo satya saMyama meM bAdhaka ho-rukAvaTa paidA karatA ho, vaisA satya tanika bhI nahIM bolanA cAhie (kyoMki jo vacana tathya hote hue bhI hitakara nahIM, prazasta nahIM, hiMsAkArI hai, vaha satya 9 meM parigaNita nahIM hotaa)| jo vacana hiMsA evaM pApa se yukta ho, jo bheda-phUTa utpanna karane vAlA ho, jo Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zru.2, dvitIya adhyayana : satya saMvara (299) Sh.2, Second Chapter: Truth Samvar 8455555555555555555555555555555

Page #376
phra phaphaphaphaphaphaphaphaphaphaphaphapha 55555 5 vikathAkAraka ho - strI Adi sambandhita cAritranAzaka yA anya prakAra se anartha kA hetu ho, jo nirarthaka vAda yA kalahakAraka ho arthAt jo vacana nirarthaka vAda-vivAdarUpa ho aura jisase kalaha utpanna ho, jo vacana anArya ho - anAr3I logoM ke yogya ho-Arya puruSoM ke bolane yogya na ho athavA pha anyAyayukta ho, jo anya ke doSoM ko prakAzita karane vAlA ho, vivAdayukta ho, dUsaroM kI viDambanA- phajIhata karane vAlA ho, jo vivekazUnya joza aura dhRSTatA se bharA huA ho, jo lajjA rahita ho, jo saMsAra meM yA satpuruSoM dvArA nindanIya ho, aisA vacana nahIM bolanA caahie| jo ghaTanA bhalIbhA~ti svayaM na dekhI ho, jo bAta samyak prakAra se sunI na ho, jise ThIka taraha yathArtha rUpa meM jAna nahIM liyA ho, use yA usake viSaya meM bolanA nahIM cAhie / Wan isI prakAra apanI stuti aura dUsaroM kI nindA bhI ( nahIM karanI cAhie), jaise - tU buddhimAna nahIM - buddhihIna hai, tU dhanavAna nahIM daridra hai, tU dharmapremI nahIM hai, tU kulIna nahIM hai, tU dAnapati-dAnezvarI nahIM hai, tU zUravIra nahIM hai, tU sundara nahIM hai, tU bhAgyavAna nahIM hai, tU paNDita nahIM hai, tU bahuzruta - aneka zAstroM kA jJAtA nahIM hai, tU tapasvI bhI nahIM hai, tujhameM paraloka sambandhI nizcaya karane kI buddhi bhI nahIM hai, Adi / athavA aisA vacana jo sadA-sarvadA jAti (mAtRpakSa), kula (pitRpakSa), rUpa 5 ( saundarya), vyAdhi (kor3ha Adi bImArI), roga (jvarAdi) se sambandhita ho, jo pIr3AkArI yA nindanIya hone ke kAraNa varjanIya ho na bolane yogya ho, athavA jo vacana droha-kAraka athavA dravya-bhAva se Adara evaM upacAra se rahita ho - ziSTAcAra ke anukUla na ho athavA upakAra kA ullaMghana karane vAlA ho, isa prakAra kA yathArtha - sadbhUtArtha vacana bhI nahIM bolanA caahie| Wan [2] The truth which causes obstruction in life of self-restraint, should 5 not be uttered even in the slightest form. (It is because such a word although true, is not auspicious. It does not cause welfare. It is violent. So it cannot be termed as truth). There is a talk which is true but it contains elements of violence. It is going to create friction. It is going to result in bad opinion about women, administration or the state or in some other way. It is going to produce useless discussion or dispute. It is not the talk of civilised people. It is the talk of the rustic. It contains elements of injustice. It is just to publicise faults of others. It is full of disgust for them. It is affecting the reputation of others. It lacks sense of discrimination. It is full of false ego. It is shameless. It is condemned by 5 the common people and the worthy. One should not engage in such a talk. A person has not seen an incident properly himself. He has not rightly heard about it. He has not understood it properly in true context. In such a case he should not talk about it. Similarly one should not praise his own act. He should also not condemn others. He should not address other as worthless, poor, Shri Prashna Vyakaran Sutra zrI praznavyAkaraNa sUtra phra Wan (300) 5 5 pha 5 5 Wan Wan

Page #377
8555555555555555555555 55555558 ) ) ) ) ) ) ) ) ) 4 irreligious or as not belonging to a good family, not engaging in charity, 45 Wan not brave, not beautiful, not a lucky one, not educated, not having Wan knowledge of scriptures or not observing austerities. He should not call a person as one not having a proper understanding about future or of next life. A word which relates to one's class, family, complexions, diseases (such as leprosy), illness (such as fever) and which is going to hurt or condemn others, should not be used. It is not worthy to be uttered. Such a word is going to cause bitterness. It is devoid of respect or cultured behaviour. It is transgressing the limits of gratitude. Such a word may be expressing the truth but even then it should not be uttered. bolane yogya satya vacana WORDS WORTHY TO BE UTTERED [3] aha kerisagaM puNAI saccaM tu bhAsiyavvaM ? jaM taM davvehiM pajjavehi ya guNehi kammehiM bahuvihehiM sippehiM Agamehi ya NAmakkhAyaNivAyauvasaggataddhiya-samAsa-saMdhi-pada-heu-jogiya-uNAi-kiriyAvihANadhAu-sara-vibhatti-vaNNajuttaM tikallaM dasavihaM pi saccaM jaha bhaNiyaM taha ya kammuNA hoi| duvAlasavihA hoi bhAsA, vayaNaM vi ya hoi solasavihaM / evaM arahaMtamaNuNNAyaM samikkhiyaM saMjaeNa kAlammi ya vattavyaM / [3] (yadi pUrvokta prakAra ke tathya-vAstavika vacana bhI bolane yogya nahIM haiM to) prazna upasthita // hotA hai ki phira kisa prakAra kA satya bolanA cAhie? (prazna kA uttara yaha hai-) jo satya vacana dravyoM-trikAlavartI padagalAdi dravyoM se. paryAyoM ke se-navInatA, purAtanatA Adi kramavartI avasthAoM se tathA guNoM se arthAt varNAdi sahabhAvI guNoM se - yukta hoM arthAt dravyoM, paryAyoM yA guNoM ke pratipAdaka hoM tathA kRSi Adi karmoM se athavA uThAne-rakhane ke Adi kriyAoM se, aneka prakAra kI citrakalA, vAstukalA Adi zilpoM se tathA AgamoM ke OM siddhAntasammata arthoM se yukta hoM aura jo nAma devadatta Adi saMjJApada, AkhyAta-tInoM kAloM ke vAcaka kriyApadoM, nipAta- 'vA, ca' Adi avyaya, pra, parA Adi upasarga, taddhitapada-jinake anta meM taddhita OM pratyaya lagA ho, jaise 'nAbheya' Adi pada, samAsa-aneka padoM ko milAkara eka pada banA denA, jaise ma 'rAjapuruSa' Adi, sandhi-samIpatA ke kAraNa aneka padoM kA jor3a, jaise vidyA + Alaya = vidyAlaya Adi, hetu-anumAna kA vaha aMga jisase sAdhya ko jAnA jAe, jaise dhUma se agni kA kisI viziSTa sthala para astitva jAnA jAtA hai, yaugika-do Adi ke saMyoga vAlA pada athavA jisa pada ke avayavArtha hai se samudAyArtha jAnA jAe, jaise 'upakaroti' Adi, uNAdi-uNAdigaNa ke pratyaya jina padoM ke anta meM 5 OM hoM, jaise 'sAdhu' Adi, kriyA ko sUcita karane vAlA pada, jaise 'pAcaka' (pakAne kI kriyA karane vAlA), dhAtu-kriyAvAcaka 'bhU-ho' Adi, svara- 'a, A' ityAdi athavA saMgItazAstra sambandhI SaDja, RSabha, gAndhAra Adi sAta svara, vibhakti-prathamA Adi, varNa-'ka, kha' Adi vyaMjanayukta akSara, inase yukta ho / Tian FFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting F 5555555555555555FFFFTing Ting Ting Ting Ting Ting Ting Ting ) ) ) ) ) ) ) 555555))) zru.2, dvitIya adhyayana : satya saMvara (301) Sh.2, Second Chapter : Truth Samvar Tu 5555555555Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 55555

Page #378
555555555555 phra phra Wan Wan Wan Wan Wan 5 Wan Wan Wan Wan (aisA vacana bolanA caahie)| trikAlaviSayaka satya dasa prakAra kA hotA hai| jaisA mukha se kahA jAtA hai, usI prakAra karma se arthAt lekhana kriyA se tathA hAtha, paira, A~kha Adi kI ceSTA se, mu~ha banAnA Adi AkRti se athavA jaisA kahA jAe vaisI hI kriyA karake batalAne se arthAt kathana ke anusAra amala karane se satya hotA hai| bAraha prakAra kI bhASA hotI hai| vacana solaha prakAra kA hotA hai| isa prakAra arihanta bhagavAna dvArA anujJAta- AdiSTa tathA samyak prakAra se vicArita satya - vacana avasara Ane para hI saMyamI sAdhu ko bolanA caahie| [3] In case the true words of the above-mentioned type are not worthy to be uttered, then what type of truth should be uttered? The reply to the said question is as follows-The words should have basic attribute of truth in fundamentals and in modes. It should express properly the past, the present and the future state in its respective order. It should explain properly the attributes. It should properly express activities like agriculture, the placing and picking up of things, various types of acts like painting and architecture. It should express meaning in accordance with scriptures. It should be grammatically correct. It should express the tense and the name correctly as laid down in the grammar. It should properly express prefix, suffix, conjunction, the use of word by joining two or more words according to the rules defined in grammar. In Sanskrit grammar there is a detailed account how words expressing different activities are to be formed just as cook (pachak)-one who does pha cooking is formed from the word paach (to cook). There are rules about vowels, consonants and use of seven tones concerning music. All these Wan Wan rules should be kept in mind while pronouncing such words. The action should be in accordance with the word uttered. Even the facial 5 expression should be there accordingly; only then it can be termed as Wan truth. Language is of twelve types. The word is of sixteen types. A monk phra Wan should speak strictly in accordance with the rules laid down by the Wan vivecana : uparokta pATha meM satya kI mahimA kA vizada nirUpaNa kiyA hai, jo vacana satya tathya hone para bhI kisI ko pIr3A utpanna karane vAlA athavA anarthakArI hone se sadoSa ho, vaisA vacana bhI bolane yogya nahIM hai| pha omniscient, keeping in mind the occasion when it should be used. yaha kathana aneka udAharaNoM sahita pratipAdita kiyA gayA hai tathA kisa prakAra kA satya bhASaNa karane yogya hai, isakA bhI ullekha kiyA gayA hai| satya, bhASA aura vacana ke bheda bhI batalAye gaye haiN| isa sampUrNa kathana se sAdhaka ke samakSa satya kA suspaSTa citra ubhara AtA hai| satya kI mahimA kA pratipAdana karane vAlA aMza sarala-subodha hai| usa para adhika vivecana kI AvazyakatA nahIM hai / zrI praznavyAkaraNa sUtra Wan Wan (302) Shri Prashna Vyakaran Sutra

Page #379
3555555555555555555 5 55 5 8 satya ke dasa prakAra zAstrakAra ne ThANAMga sUtra ke dazaveM sthAna meM mUla pATha meM dasa prakAra ke satya batAye haiN| inakA svarUpa isa prakAra hai 5555555555555 $$$$$$ jaNavaya-sammaya-TavaNA nAma-rUve paDuccasacce y| vavahAra-bhAva-joge, dasame ovammasacce y|| 1. janapadasatya-jisa deza-pradeza meM kisI vastu vizeSa ke lie jo zabda prayukta hotA ho, vahA~ usa vastu vizeSa ke lie usI zabda kA prayoga karanA janapada satya kahalAtA hai, jaise mahArASTra meM mAtA ko 'AI' kahanA, paMjAba meM nAI ko 'rAjA' khnaa| 2. sammatasatya-bahuta logoM ne jisa zabda ko jisa vastu kA vAcaka mAna liyA ho, use sammata satya kahate haiM jaise 'devI' zabda paTarAnI kA vAcaka mAna liyA gayA hai| ataH paTarAnI ko 'devI' kahanA sammata satya hai| 3. sthApanAsatya-jisakI mUrti ho use usI ke nAma se kahanA, sthApanA satya kahalAtA hai| ma jaise-indramUrti ko indra kahanA yA zataraMja kI goTiyoM ko hAthI, ghor3A Adi khnaa| 4. nAmasatya-jisakA jo nAma ho use guNa na hone para bhI usa zabda se kahanA, jaise-kula kI vRddhi na karane vAle ko bhI 'kulavarddhana' khnaa| __5. rUpasatya-isameM guNa kI apekSA rUpa ko pradhAnatA dI jAtI hai| sAdhu ke guNa na hone para bhI veSamAtra se asAdhu ko sAdhu khnaa| 6. pratItyasatya-apekSAvizeSa se koI vacana bolanA, jaise-dUsarI u~galI kI apekSA se kisI u~galI hai ko choTI yA bar3I kahanA, dravya kI apekSA saba padArthoM ko nitya kahanA yA paryAya kI apekSA se sabako kSaNika khnaa| ____7. vyavahArasatya-jo vacana lokavyavahAra kI dRSTi se satya ho, jaise-rAstA to kahIM jAtA nahIM, kintu kahA jAtA hai ki yaha rAstA amuka nagara ko jAtA hai, gA~va A gayA aadi| 8. bhAvasatya-aneka guNoM kI vidyamAnatA hone para bhI kisI pradhAna guNa kI vivakSA karake kahanA, jaise-tote meM lAla varNa hone para bhI use harA khnaa| __9. yogasatya-saMyoga ke kAraNa kisI vastu ko kisI zabda se kahanA, jaise-daNDa dhAraNa karane ke 5 kAraNa kisI ko daNDI khnaa| 10. upamAsatya-samAnatA ke AdhAra para kisI zabda kA prayoga karanA, jaise-mukha-candra aadi| 35555555555555555 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 555 ) nAnAgAnAmAmAmA zru.2, dvitIya adhyayana : satya saMvara (303) Sh.2, Second Chapter : Truth Samvar | 195955555555555555555555558

Page #380
5 5 5555555555555555555558 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 9 bhASA ke bAraha prakAra AgamoM meM bhASA ke vividha dRSTiyoM se aneka bheda-prabheda batAye gaye haiN| unheM vistAra se samajhane ke ke lie dazavaikAlika tathA prajJApanAsUtra kA bhASApada dekhanA caahie| boliyoM kI dRSTi se usa samaya ke bhAratavarSa meM pracalita bhASAyeM bAraha mAnI jAtI thIM isaliye prastuta pATha meM usa samaya pracalita bAraha prakAra kI bhASAe~ batalAI gaI haiM, jinake nAma ye haiM-(1) prAkRta, (2) saMskRta, (3) mAgadhI, (4) paizAcI, (5) zaurasenI, aura (6) apbhrNsh| ye gadya aura padya ke bheda milAkara bAraha prakAra kI haiN| solaha prakAra ke vacana Wan eka vacana, bahuvacana Adi vacanoM strI-puruSa Adi tIna liMgoM, pratyakSa-parokSa Adi tInoM kAloM kA + tathA apanItavacana aura adhyAtmavacana Adi ke viveka satyavAdI ko honA cAhiye isa apekSA se 16 E prakAra ke vacanoM kA ullekha mUla pATha meM kiyA hai| TIkAkAra zrI abhayadeva sUri ne solaha prakAra ke vacana . nimnalikhita gAthA uddhRta karake ginAye haiM vayaNatiyaM liMgatiyaM kAlatiyaM taha parokkha pcckkhN| uvaNIyAi caukkaM ajjhatthaM ceva solsmN|| arthAt vacanatrika, liMgatrika, kAlatrika, parokSa, pratyakSa, apanIta Adi catuSka aura solahavA~ adhyAtmavacana, ye saba milakara solaha vacana haiN| vacanatrika-ekavacana, dvivacana, bhuvcn| liMgatrika-strIliMga, puMliMga, npuNskliNg| kAlatrika-bhUtakAla, vartamAnakAla, bhvissytkaal| pratyakSavacana-yathA yaha puruSa hai| parokSavacana-yathA vaha muniraaj| apanItAdicatuSka-(1) apanItavacana arthAt prazaMsA kA pratipAdaka vacana, jaise-yaha rUpavAn hai| Wan (2) upanItavacana-doSa prakaTa karane vAlA vacana, jaise yaha durAcArI hai| (3) upanItApanItavacana-prazaMsA ke sAtha nindAvAcaka vacana, jaise-yaha rUpavAn hai kintu durAcArI hai| 4 (4) apanItopanItavacana-nindA ke sAtha prazaMsA prakaTa karane vAlA vacana, jaise-yaha durAcArI hai kintu rUpavAn hai| ___adhyAtmavacana-jisa abhiprAya ko koI chipAnA cAhatA hai, phira bhI akasmAt usa abhiprAya ko prakaTa kara dene vAlA vcn| jaise - maiM duHkhI hU~ athavA AtmA ko lekara adhyAtma bhAvanA se vacana yoga karanA adhyAtma vacana kahalAtA hai| ___ataH dasa prakAra ke satya kA, bAraha prakAra kI bhASA kA aura solaha prakAra ke vacanoM kA saMyamI + puruSa ko tIrthaMkara bhagavAna kI AjJA ke anusAra, avasara ke anukUla prayoga karanA cAhie, jisase meM kisI ko pIr3A utpanna na ho-jo hiMsA kA hetu na bne| 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 | zrI praznavyAkaraNa sUtra (304) Shri Prashna Vyakaran Sutra 85555555555555555555555555555555

Page #381
555 456 457 455 456 455 456 457 455 456 457 454 455 456 457 455 456 457 455 456 457 455 456 455 456 457 4545454545454545 Elaboration - In the said aphorism, the importance of truth has been explained in detail and in an effective manner. A word, which is based on facts and reality but is going to cause hurt to other or is harmful due to some fault, is bad and should not be used. This fact has been explained through many examples. It has also been described what type of truth is worth uttering. The forms of truth, language and word formation have also been narrated. This puts forth a clear picture of truth before its practitioner. The text that conveys the importance of truth is simple and easy to 15 comprehend. It does not need any further elaboration. 44 45 46 47 46 45 44 45 46 45 44 44 $ TEN TYPES OF TRUTH In the tenth chapter of Sthananga Sutra ten forms of truth have been mentioned. They are as follows 1. Janpad Satya-A word commonly used in any area or in any state for a particular thing. It should be used there accordingly. For instance barber is called Raja in Panjab. 2. Sammat Satya-The word that has been accepted as proper expression by the majority. For instance the chief queen is addressed as devi (the goddess). 3. Sthapana Satya-To call an idol by the same name which it represents for instance to call items of the chessboard as elephant, horse and others. To address idol of Indra as Indra. 4. Naam Satya--To address a person by his name although he has not * the qualities that the social name represents. For instance a person is christened as 'Kul-vardhan' but he is not bringing any development in the family. 5. Roop Satya-To call a monk as a monk on the basis of his dress * although he has no traits of a monk. 6. Pratitya Satya-To utter a word in certain context. For instance to 1 call one finger as small and the other as long with reference to a particular finger. To call everything permanent in substantial context or to call everything transient in context of mode. 7. Vyavahar Satya-The word that is true due to its common use in expression. For instance to say this path leads to a particular town 45 whereas it does not lead to anything. 455 456 457 455 456 457 454 455 456 4554 455 456 457 46 45 55 456 457 454 455 456 457 454 zru.2, dvitIya adhyayana : satya saMvara ( 305 ) Sh.2, Second Chapter: Truth Samvar $ 4 35545455 456 457 455 455 456 457 455 456 457 455 456 457 455 456 457 451 455 457 455 456 457 454 455 456 457 454 455 456 41

Page #382
454545454545451 451 455 456 457 454545454545455 456 457 455 456 457 455 456 457 455 456 457 455 456 451551545 8. Bhaava Satya-For instances a substance has many qualities but to express it with that which is most prominent. For instance to call a parrot as green although it has red beak also. 9. Yog Satya-To address a thing with a particular word as it is joined fi with another thing. For instance to call a person as dandi (one holding stick) as he is holding danda (the stick). 10. Upama Satya-To express a word due to its certain similarity with the illustration for instance to call a beautiful woman as Chandra-mukhi (one who has face as beautiful as the moon). 454 455 456 45 44 41 41 414 415 416 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 457 455454545454545 4 TWELVE TYPES OF LANGUAGE In the scriptures (Agams) language has been classified from different angles. In order to understand them in detail one should study 55 Dashvaikalik Sutra and Prajnapana Sutra. In the present aphorism, 5 twelve types of languages have been mentioned. They are the languages prevalent at that time. They are--(1) Prakrit, (2) Sanskrit, (3) Magadhi, (4) Paishachi, (5) Shauraseni, and (6) Apabhramsh. Six in prose and six in verse. So there are twelve languages. SIXTEEN PARTS OF SPEECH The original text mentions sixteen parts of speech covering three numbers including singular, three genders including masculine, three tenses including present, adjectives of four kinds and concealed meaning. The person who wants to speak truth should have knowledge 4 of these sixteen. Abhayadev Suri has mentioned sixteen parts of speech. They are as follows Three on the basis of number (Vachan trik)-Singular, to express two; plural. Three genders (Ling trik)--Masculine, feminine, neutral gender. Three tense (Kaal trik)--Past, present and future. Expression of Present State (Pratyaksh Vachan). For instance--This is the man. Expression about distant person--(Paroksh Vachan). For instance that monk' 454 455 454 455 41 41 41 41 41 41 41 41 41 455 456 457 458 444 445 44 454 455 454 455 456 45 4 zrI praznavyAkaraNa sUtra (306) Shri Prashna Vyakaran Sutra 545557554454545454545454545455441414141414141414145454545454545454

Page #383
555555555555555555555555555555555555 * Upaneetadi Chatushk-(1) Upaneet Vachan (word expressing i appreciation for instance beautiful), (2) Apneet Vachan (word expressing disgust. For instance he is a rogue), (3) Upaneetapaneet Vachan (word 4 expressing appreciation and disgust both for instance to say he is beautiful but of bad character), (4) Apaneetapaneet Vachan-(To express disgust and also some appreciation. For instance to say he is of bad conduct but beautiful). Adhayatma Vachan-A word which expresses the truth although one , wanted to conceal it. A person practicing life of self-restraint should use the said types of truth including twelve types of language and sixteen types of words as laid down by the Omniscient and according to the occasion; so that it 4 may not cause any hurt or violence to any one. OM satya vacana bolane kA suphala GOOD RESULT OF MAJOR VOW OF TRUTH ke 121. imaM ca aliya-pisuNa-pharusa-kaDuya-cavalavayaNa-parirakkhaNaTThayAe pAvayaNaM bhagavayA OM sukahiyaM attahiyaM peccAbhAviyaM AgamesibhaI suddhaM NeyAuyaM akuDilaM aNuttaraM savvadukkhapAvANaM viusmnnN| ma 121. bhagavAna mahAvIra ne isa pravacana satya siddhAnta ko alIka-mithyA vacana, pizuna-cugalI, 9 paruSa-kaThora, kaTu-kaTuka aura capala-caMcalatAyukta vacanoM se (jo asatya ke rUpa haiM) AtmA kI surakSA , ke liye samyak prakAra se pharamAyA hai| yaha bhagavatpravacana AtmA ke lie hitakara hai, janmAntara meM zubha 9 bhAvanA se yukta hai, bhaviSya ke liye zreyaskara hai, zuddha-nirdoSa hai, nyAyasaMgata hai, mokSa ke liye sIdhA-5 sarala mArga hai, sarvotkRSTa hai ataH samasta duHkhoM aura pApoM ko pUrI taraha upazAnta-naSTa karane vAlA hai| 121. Falsehood (aleek), back-biting (pishun), harsh (parush), bitter : (katu) and incoherent (chapal) are different forms of untrue speech. The Omniscient Tirthankar has given this direction lucidly so that one may Hi guard the self from such words. This word of the Omniscient is beneficial for the soul. It is full of good attitude in later life and worthy in future. It Pis chaste, faultless, just and straight path leading to salvation. It is the # best of all. It completely subsides or destroys all the troubles and the fi consequences of sins. satya mahAvrata kI pA~ca bhAvanAe~ FNE SENTIMENTS OF MAJOR VOW OF TRUTH ___ zAstrakAra ne satya saMvara kA dRr3hatA, utsAha aura zraddhApUrvaka pAlana karane ke liye pAMca bhAvanAyeM tathA unake cintana aura prayoga kA tarIkA Age ke pATha meM batalAye haiN| t t zru.2, dvitIya adhyayana : satya saMvara (307) Sh.2, Second Chapter: Truth Samvar 1Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si

Page #384
85555555555555555555955555555555555 ))))))))))55555555555555558 In the following text the author has narrated five sentiments and method of pondering over them and applying in order to observe the Satya Samvar resolutely with enthusiasm and faith. ma prathama bhAvanA-anuvIcibhASaNa FIRST SENTIMENT-IMPROPER WORD (ANUVEECH BHASHAN) 122. tassa imA paMca bhAvaNAo biiyassa vayassa aliyavayaNassa vermnn-prirkkhnntttthyaae| paDhama-soUNa saMvaraTaM paramaTaM suTu jANiUNaM Na vegiyaM Na turiyaM Na cavalaM Na kaDuyaM Na pharusaM Na OM sAhasaM Na ya parassa pIDAkaraM sAvajjaM, saccaM ca hiyaM ca miyaM ca gAhagaM ca suddhaM saMgayamakAhalaM ca samikkhiyaM saMjaeNa kAlammi ya vttvvN| ___evaM aNuvIisamiijogeNa bhAvio bhavai aMtarappA saMjayakara-caraNa-NayaNa-vayaNo sUro sccjjvsNpunnnno| 122. dvitIya vrata- satya mahAvrata kI ye Age kahI jAne vAlI ye pA~ca bhAvanAe~ haiM, jo asatya vacana ke viramaNa kI rakSA ke lie haiM arthAt ina pA~ca bhAvanAoM kA vicArapUrvaka pAlana karane se asatya-viramaNarUpa satya mahAvrata kI pUrI taraha rakSA hotI hai| prathama anuvIcibhASaNa rUpa bhAvanA hai| sadguru se satyavratarUpa saMvara ke artha-Azaya ko sunakara evaM usake zuddha paramArtha-rahasya ko samyak prakAra se jAnakara jaldI-jaldI-soca-vicAra kiye binA nahIM / + bolanA cAhie, kar3avA vacana nahIM bolanA cAhie, capalatApUrvaka nahIM bolanA cAhie, kaThora zabdoM kA prayoga nahIM karanA cAhie, vicAre binA sahasA nahIM bolanA cAhie, dUsaroM ko pIr3A pahuMcAne vAlA evaM OM pApayukta vacana bhI nahIM bolanA caahie| kintu satya, hitakArI, parimita, apane abhiprAya ko spaSTa karane 5 vAlA, zuddha-nirdoSa, saMgata-yuktiyukta evaM pUrvApara-avirodhI, spaSTa tathA pahale buddhi dvArA samyak prakAra se vicArita vavana avasara ke anusAra sAdhu ko bolanA caahie| isa prakAra anuvIci samiti ke-niravadya vacana bolane kI yatanA ke yoga se bhAvita OM antarAtmA-sAdhaka hAthoM, pairoM, netroM aura mukha para saMyama rakhane vAlA hokara, parAkramI tathA satya aura Arjava dharma se sampanna ho jAtA hai| ___122. There are five sentiments of truth-the second great vow. They are for properly avoiding false speech. One who meticulously follows them, he can properly practice the major vow of truth. The first of the said five sentiments is thoughtful speech. After 5 carefully listening the meaning and purport of the vow of truth from his 5 teacher and understanding its underlying secret, he should not speak in a hurry without properly considering its likely effect. He should never 2 speak harsh word. He should not utter pinching word. He should not 4 Zheng F$$$$$$$$$$$$$$$ $5555555555555555555555555Ting Ting Ting Ting Ting Ting Ting Wan 55)))))) zrI praznavyAkaraNa sUtra (308) Shri Prashna Vyakaran Sutra ja 35555555555555555555555555555555555558

Page #385
) )) ) ) ) 385955555555555555555555555555555555 speak in a distorted manner. He should not speak without proper 5 thought. He should not speak such word that may cause trouble to others. He should not speak with an attitude of causing harm. He should speak what is true, beneficial, limited and reflects proper meaning. It should be clear and faultless and logical. It should be in proper context, distinct and properly thought of from all angles. A monk should speak in such a manner according to the situation. Thus a monk should ensure thoughtful speech taking care that it is causes no harm. He should have restraint on hands, feet, eyes and mouth. Such a monk is a true practitioner of courage, truth and selfrestraint. ) )) ) FFFFFFFFFFFFFhisFF$Bu Bu Shi Qing )) ) ) )) ) ) ) ITTE dUsarI bhAvanA-akrodha SECOND SENTIMENT : NOT TO BE ANGRY 5 123. biiyaM-koho Na seviyavvo, kuddho caMDikkio maNUso aliyaM bhaNeja, pisuNaM bhaNeja, pharusaM bhaNeja, aliyaM-pisuNaM-pharusaM bhaNejja, kalahaM karijjA, veraM karijjA, vikahaM karijjA, OM kalaha-veraM-vikahaM karijjA, saccaM haNejja, sIlaM haNejja, viNayaM haNejja, saccaM-sIla-viNayaM haNejja, veso haveja, vatthu haveja, gammo havejja, veso-vatthu-gammo havejja, eyaM aNNaM ca evamAiyaM bhaNejja kohaggisaMpalitto tamhA koho Na seviyvyo| evaM khaMtIi bhAvio bhavai aMtarappA saMNayakara-caraNa-NayaNa-vayaNo sUro sccjjvsNpnnnno| 123. dUsarI bhAvanA krodhanigraha-kSamAzIlatA hai| (satya ke ArAdhaka ko) krodha kA sevana nahIM karanA cAhie kyoMki krodhI manuSya raudrabhAva vAlA ho jAtA hai aura (aisI avasthA meM) mithyA vacana ka bolatA hai, vaha cugalakhorI ke vacana bolatA hai, kaThora vacana bolatA hai| mithyA, pizuna aura kaThora-tInoM prakAra ke vacana bolatA hai| kalaha karatA hai, vaira-virodha karatA hai, vikathA karatA hai tathA : / kalaha-vaira-vikathA-ye tInoM karatA hai| vaha satya kA ghAta karatA hai, zIla-sadAcAra kA nAza karatA hai, vinaya kA vighAta karatA hai aura satya, zIla tathA vinaya-ina tInoM kA ghAta karatA hai| asatyavAdI dveSa : OM kA pAtra banatA hai, doSoM kA ghara bana jAtA hai aura tiraskAra kA pAtra banatA hai tathA dveSa, doSa aura tiraskAra-ina tInoM kA pAtra banatA hai| krodhAgni se prajvalita hRdaya manuSya aise aura isI prakAra ke hai anya pApayukta vacana bolatA hai| ataeva krodha kA sevana nahIM karanA caahie| isa taraha kSamA se bhAvita OM susaMskRta antarAtmA-antaHkaraNa vAlA hAthoM, pairoM, netroM aura mukha ko saMyamita karane vAlA, dharmavIra sAdhaka, satyatA aura saralatA se paripUrNa ho jAtA hai| 123. Second sentiment is control over anger-a state of forgiveness. One who practices truth, he should not be in a fit of anger. An angry person is ferocious. In such a state he can adopt falsehood in speech. He )) ) ) i $$$$$ $$$ Wan 5555555555555 $$$$ zru.2, dvitIya adhyayana : satya saMvara (309) Sh.2, Second Chapter: Truth Samvar $$

Page #386
5555555555555555555555555555555555558 4 back-bites. He speaks harsh words. He speaks false, back-biting and harsh words. He quarrels. He becomes inimical. He takes interest in talk about women, food, administration and the state. He may do all the said si three. He goes against truth and good conduct. He adversely affects feelings of gratitude. He ignores all the three namely truth, good conduct and humility. A false person becomes the subject of hatred in the world. He becomes a storehouse of faults and a subject of dishonour. He becomes subject of all the three namely hatred, faults and disrespect. A person whose heart is burning with anger utters suchlike unpalatable 41 words. So one should never be angry. A person who remains forgiving a true practitioners of the restraint of hands, feet and mouth. Such a monk is courageous and straight forward in his ascetic conduct. tIsarI bhAvanA-nirlobhatA THIRD SENTIMENT : ABSENCE OF GREED 124. taiyaM-lobho Na seviyavo, 1 luddho lolo bhaNejja aliyaM khettassa va vatthussa va kaeNa, 2 . luddho lolo bhaNejja aliyaM, kittIe lobhassa va kaeNa, 3 luddho lolo bhaNeja aliyaM, iDDhIe va sokkhassa va kaeNa, 4 luddho lolo bhaNejja aliyaM, bhattassa va pANassa va kaeNa, 5 luddho lolo bhaNejja + aliyaM, pIDhassa va phalagassa va kaeNa, 6 luddho lolo bhaNejja aliyaM, sejjAe va saMthAragassa va kaeNa, 7 . luddho lolo bhaNejja aliyaM, vatthassa va pattassa va kaeNa, 8 luddho lolo bhaNejja aliyaM, kaMbalassa va OM pAyapuMchaNassa va kaeNa, 9 luddho lolo bhaNejja aliyaM, sIsassa va sissiNIe va kaeNa, 10 luddho lolo bhaNejja aliyaM, aNNesu ya evamAisu bahusu kaarnnsesu| ___ luddho lolo bhaNejja alIyaM, tamhA lobho Na seviyavvo, evaM muttIe bhAvio bhavai aMtarappA saMjayakara-caraNa-NayaNa-vayaNo sUro sccjjvsNpnnnno| 124. tIsarI bhAvanA lobhasaMyama-nirlobhatA yukta hai| lobha kA sevana nahIM karanA caahie| (kyoMki):___ (1) lobhI manuSya lobha ke vazIbhUta hokara kSetra-kheta-khulI bhUmi aura vAstu-makAna Adi ke lie asatya bhASaNa karatA hai| ___ (2) lobhI-lAlacI manuSya pratiSThA ke liye yA lobha-dhana-prApti ke lie asatya bhASaNa karatA hai| (3) lobhI-lAlacI manuSya Rddhi-vaibhava yA indriya sukha ke lie asatya bhASaNa karatA hai| (4) lobhI-lAlacI manuSya bhojana ke lie yA pAnI (peya) ke lie asatya bhASaNa karatA hai| (5) lobhI-lAlacI manuSya pITha-pIr3hA yA phalaka-pATa prApta karane ke lie asatya bhASaNa karatA hai| a5555555555555555555555555555555555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $55 $55 5 55 F zrI praznavyAkaraNa sUtra (310) Shri Prashna Vyakaran Sutra Shri Prush 555555555555555555555555555555555558

Page #387
F B F * *****tmilllk (6) lobhI - lAlacI manuSya zayyA yA saMstAraka-choTe bichaune ke lie asatya bhASaNa karatA hai| (7) lobhI - lAlacI manuSya vastra yA pAtra ke lie asatya bhASaNa karatA hai| (8) lobhI - lAlacI manuSya kambala yA pAdaproMchana ke lie asatya bhASaNa karatA hai| Wan (9) lobhI - lAlacI manuSya ziSya yA ziSyA ke lie asatya bhASaNa karatA hai| (10) lobhI - lAlacI manuSya isa prakAra ke saikar3oM kAraNoM-prayojanoM se asatya bhASaNa karatA hai| arthAt lobha bhI asatya bhASaNa kA eka kAraNa hai, ataeva (satya ke ArAdhaka ko) lobha kA sevana nahIM karanA caahie| isa prakAra mukti-nirlobhatA se bhAvita antaHkaraNa vAlA sAdhu hAthoM, pairoM, netroM aura mukha para aMkuza rakhane vAlA dharmavIra sAdhaka, satyatA aura saralatA se paripUrNa ho jAtA hai| 124. Third sentiment is control over greed. One should not be greedy because (1) A greedy person, tells lies due to greed for land, field, houses and 5 the like. 5 5 (2) A greedy persons makes false statement to attain money and respect. (3) A greedy person adopts falsehood in speech in order to have wealth, prosperity and pleasures. (4) A greedy person makes false statement to have food and water. (5) A greedy person utters false words to have wooden plank and seat. (6) A greedy person tells a lie in order to have a bedding and the like. (7) A greedy monk tell a lie in order to have clothes and pots. (8) A greedy monk makes false statement to procure blanket and cloth for cleaning the fect. (9) A greedy monk utters false words in order to have male and female disciples. (10) A greedy monk makes false statement due to hundreds of reasons of the type mentioned above. phra A greedy persons utters false words as greed is a cause of falsehood. One (who practices truth) should not be greedy. A monk who has a heart saturated with selflessness has restraint of hands, feet, eyes and mouth. He is courageous and equipped with truth and simplicity. Wan OM zru.2, dvitIya adhyayana : satya saMvara (311) Sh. 2, Second Chapter: Truth Samvar Wan 5 tmillltmilll***tmilll********************y Wan 5 95 Wan phra phra Wan

Page #388
phaphaphaphaphapha 5 cauthI bhAvanA - nirbhayatA FOURTH SENTIMENT FEARLESSNESS 125. cautthaM - Na bhAiyavvaM, bhIyaM khu bhayA aiMti lahuyaM, bhIo abitijjao maNUso, bhIo bhUhiM dhippa, bhIo aNNaM vi hu bhesejjA, bhIo tavasajamaM vi hu muejjA, bhIo ya bharaM Na NittharejjA, sappurisaNiseviyaM ca maggaM bhIo Na samattho aNucariu, tamhA Na bhAiyavvaM / bhayassa vA vAhissa vA rogassa 55 vA jarAe vA maccussa vA aNNassa vA evamAiyassa / evaM dhejjeNa bhAvio bhavai aMtarappA saMjayakara-caraNa - NayaNa - vayaNo sUro saccajjavasaMpaNNo / 125. cauthI bhAvanA nirbhayatA - bhaya kA tyAga hai / bhayabhIta nahIM honA cAhie / bhayagrasta manuSya ko 5 aneka bhaya zIghra hI jakar3a lete haiN| bhIru manuSya akelA-asahAya hotA hai / bhayAkrAMta manuSya bhUta-pretoM se grasta ho jAtA hai| dUsaroM ko bhI DarA detA hai| bhayabhIta huA puruSa nizcaya hI tapa aura saMyama ko bhI chor3a baiThatA hai / bhIru sAdhaka bhAra kA nistAra nahIM kara sakatA arthAt svIkRta kAryabhAra athavA saMyamabhAra kA bhalIbhA~ti nirvAha nahIM kara sakatA hai / bhIru satpuruSoM dvArA sevita mArga kA anusaraNa karane meM samartha nahIM hotaa| isaliye (kisI manuSya, pazu-pakSI yA devAdi anya nimitta ke dvArA janita athavA AtmA dvArA janita) bhaya se, vyAdhi-kuSTha Adi se, jvara Adi rogoM se, vRddhAvasthA se, mRtyu se yA isI prakAra ke anya iSTaviyoga, aniSTasaMyoga Adi ke bhaya se DaranA nahIM caahie| isa prakAra kA cintana karake dhairya-citta kI sthiratA athavA nirbhayatA se bhAvita antarAtmA - antaHkaraNa vAlA sAdhu hAthoM, pairoM, netroM aura mukha se saMyata, satya vrata pAlana meM zUravIra tathA satyatA aura niSkapaTatA se yukta (bhavita) ho jAtA hai| pha 125. Fourth sentiment is absence of fear. One should not feel frightened. A frightened person soon falls a prey to fear. He is without any assistance. He causes fear to others also. A frightened person certainly discards austerities and self-restraint. A frightened person cannot overcome fear. He cannot properly discharge his social or religious duties. He cannot properly practice monkhood. A coward person is not capable of treading the path followed by the true monks. So one should not feel frightened as a result of the fear, disease, illness, state of old age or death created by human beings, animals, birds or celestial beings. He should not feel afraid of any segregation from things of his liking and forced acceptance of things he does not like. Such a monk has a stable state of mind. He has control over his hands, feet, eyes and mouth. He is brave and truthful. He leads the life of straightforwardness. pA~cavIM bhAvanA- hAsya- saMyama FIFTH SENTIMENT DISCARDING LAUGHTER 126. paMcamagaM - hAsaM Na seviyavvaM aliyAI asaMtagAI jaMpaMti hAsaittA / paraparibhavakAraNaM ca hAsaM, paraparivAyappiyaM ca hAsaM, parapIlAkAragaM ca hAsaM, bheyavimuttikAragaM ca hAsaM, aNNoSNajaNiyaM ca hojja zrI praznavyAkaraNa sUtra ( 312 ) Shri Prashna Vyakaran Sutra 2595959555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5955 5 5 595 5 5 5 5 5 5 5 6 7 8 9 555 55 phra Wan Wan

Page #389
859555555555555555555550 * hAsaM, aNNoNNagamaNaM ca hojja mammaM, aNNoNNagamaNaM ca hojja kammaM, kadaMppAbhiyogagamaNaM ca hojja hAsaM, ma AsuriyaM kivvisattaNaM ca jaNejja hAsaM, tamhA hAsaM Na seviyvvN| evaM moNeNa bhAvio bhavai aMtarappA saMjayakara-caraNa-NayaNa-vayaNo sUro sccjjvsNpnnnno| 126. pA~cavIM bhAvanA hAsya saMyama-vacana saMyama rUpa hai| hAsya kA sevana nahIM karanA caahie| ha~sor3a OM vyakti alIka-dUsare meM vidyamAna guNoM ko chipAne vAle asatya vacana tathA avidyamAna ko prakAzita karane vAle yA azobhanIya aura azAntijanaka vacanoM kA prayoga karate haiN| parihAsa dUsaroM ke paribhava-apamAna-tiraskAra kA kAraNa hotA hai aura ha~sI meM parakIya nindA hI priya lagatI hai| hAsya ke dUsaroM ko pIr3A pahuMcAne vAlA hotA hai| hAsya cAritra kA vinAzaka, zarIra kI AkRti ko vikRta karane ke vAlA hai aura mokSamArga kA bhedana karane vAlA hai| hAsya paraspara eka dUsare se hotA hai, phira paraspara meM paradAragamana Adi kaceSTA-marma kA kAraNa hotA hai| eka-dUsare ke marma-gapta ceSTAoM ko prakAzita karane // vAlA bana jAtA hai, ha~sI-ha~sI meM loga eka-dUsare kI gupta ceSTAoM ko prakaTa karake phajIhata karate haiN| OM hAsya kandarpa-hAsyakArI athavA Abhiyogika-AjJAkArI sevaka jaise devoM meM janma kA kAraNa hotA hai| OM hAsya asura jAti ke bhavanavAsI devoM kI paryAya meM evaM kilviSika devoM kI paryAya meM utpanna karAtA hai, Wan arthAt sAdhu tapa aura saMyama ke prabhAva se kadAcit devagati meM utpanna ho to bhI apane ha~sor3apana ke ke kAraNa nimna koTi ke devoM meM utpanna hotA hai| vaimAnika Adi ucca koTi ke devoM meM nahIM utpanna hotaa| U isa kAraNa ha~sI kA sevana nahIM karanA caahie| isa prakAra mauna se bhAvita antaHkaraNa vAlA sAdhu hAthoM, OM pairoM, netroM aura mukha para niyaMtraNa karane vAlA dharmavIra tathA satya aura niSkapaTa bhAva se sampanna ho " jAtA hai| ____126. Fifth contemplation is avoiding laughter. A monk should not 3 4. laugh at others. A clown tries to conceal good qualities of others and fi project such things, which actually do not exist. He utters unpleasant words that disturb peace. Laughter becomes the cause of disrespect to others. In laughter, there is disgust for others. He likes dishonouring others. Laughter causes pain to others; laughter adversely affects good conduct. It spoils physical expression. It disturbs path leading to salvation. Laughter is mutual among two or more persons. Later it becomes the cause of illicit relation with the wife of the other person. It becomes the cause of making public the secrets or bad behaviour of ki 1 others. People make a fool of others by publicising their secret activities. Laughter results in leading one soul to have re-birth among low category of gods who are in service of other gods or assist them to enjoy through their clownish activities. Laughter produces non-godliness and wretchedness. In other words a monk due to his austerities and Bu Bu Bu Bu Bu Bu 5555$$$$%%%%%%%%%%%%%%%%$$$$$$$$$$55g Bu Bu Bu 5555555555555 zru.2, dvitIya adhyayana : satya saMvara (313) Sh.2, Second Chapter : Truth Samvar 8595 5555555555555555555555555

Page #390
2 55 55 5 5 5 555 5555 5 5595555955555559555555555955 59552 pha Wan Wan Wan Wan Wan Wan Wan 5 prakAra karanA ucita hai ? yadi koI manuSya apanI vANI kA prayoga pApa ke upArjana meM karatA hai to vaha nizcaya Wan phra pha hI abhAgA hai, vivekavihIna hai| isa vANI kI sArthakatA aura sadupayoga yahI ho sakatA hai ki ise dharma aura 5 puNya kI prApti meM vyaya kiyA jaaye| yaha tabhI sambhava hai jaba ise pApopArjana kA nimitta na banAyA jaaye| restraints may take re-birth as a celestial being but due to his clownish nature, he shall take birth in gods of low category. He does not take birth in gods of heavenly abode. A monk who observes silence develops restraint of hands, feet and mouth. He then possess the qualities of courage, truth and simplicity. Wan vivecana : uparokta pA~ca sUtroM meM ahiMsA mahAvrata ke samAna satya mahAvrata kI pA~ca bhAvanAyeM batAI haiM, inakI Wan nirantara anuprekSA karate rahane se ye bhAvanAyeM sAdhaka kI antara AtmA meM majabUta saMskAra rUpa meM jama jAtI hai aura yaha saMskAra amiTa ho jAte haiN| vANI vyavahAra mAnava kI eka mahatvapUrNa viziSTatA hai / pazu-pakSI bhI apanI-apanI vANI se bolate haiM kintu mAnava kI vANI kI arthaparakatA yA soddezyatA unakI vANI meM nahIM hotii| ataeva vyakta vANI manuSya eka anamola vibhUti hai| 5 pratipAdana kiyA gayA hai| vicAraNIya hai ki jo vastu anamola hai, jo prabalatara puNya ke prabhAva se prApta huI hai, usakA upayoga kisa asatya Wan 5 hai- soca-vicAra kiye binA, jaldabAjI meM, jo mana meM Aye, bola denaa| isa prakAra bola dene se anekoM bAra Wan 5 ghora anartha utpanna ho jAte haiN| 'andhe kI santAna andhI hotI hai' draupadI ke isa avicArita vacana ne kitane Wan isI uddezya se satya ko mahAvrata ke rUpa meM sthApita kiyA gayA hai aura isase pUrva satya kI mahimA kA Wan kI pradhAna kAraNa pA~ca haiN| unake tyAga kI yahA~ preraNA kI gaI hai| asatya kA eka kAraNa 5 jisake viSaya meM samyak prakAra se vicAra na kara liyA gayA ho, jisake pariNAma ke sambandha meM pUrI taraha bhISaNa anartha utpanna nahIM kiye ? svayaM draupadI ko apamAnita honA par3A, pANDavoM kI durdazA huI aura mahAbhArata jaisA durbhAgyapUrNa saMgrAma huA, jisameM karor3oM ko prANa ga~vAne pdd'e| ataeva jisa viSaya kI jAnakArI na ho, 5 avasara nahIM AtA, use lAMchita nahIM honA par3atA aura usakA satyavrata akhaMDita rahatA hai| sAvadhAnI na rakhI gaI ho, usa viSaya meM vANI kA prayoga karanA ucita nahIM hai| tAtparya yaha hai ki jo bhI bolA jAye, suvicArita evaM sujJAta hI bolA jaaye| bhalIbhA~ti vicAra karake bolane vAle ko pazcAtApa karane kA 5 sarvArthasiddhi TIkA meM isakA artha kiyA gayA hai- 'anuvIcibhASaNam - viravayAnubhASaNam' arthAt niravadya bhASA kA 5 prayoga karanA anuvIcibhASaNa kahalAtA hai / tattvArthabhASya meM bhI satyavrata kI prathama bhAvanA ke lie 'anuvIci ' satya mahAvrata kI pAMca bhAvanAoM meM prathama bhAvanA kA nAma 'anuvIcisamiti' kahA gayA hai / tattvArthasUtra kI 45 anya doSoM se bacanA bhI isa bhAvanA ke antargata hai / bhASaNa zabda kA hI prayoga kiyA gayA hai| ataeva bhalIbhA~ti vicArakara bolane ke sAtha-sAtha bhASA sambandhI dUsarI bhAvanA krodha nigraha rUpa kSamA bhAvanA kA pAlana karane ke lie krodhavRtti para vijaya prApta karanA bhI Avazyaka hai| krodha aisI vRtti hai jo mAnavIya viveka ko vilupta kara detI hai aura kucha kAla ke lie pAgala banA zrI praznavyAkaraNa sUtra Shri Prashna Vyakaran Sutra (314) phaphaphaphaphaphaphaphaphaphapha tee*********55555mimimimimittmi***********************52 phra

Page #391
) ) ) ) ) ) ) )) ) 555555555555555555555555555 OM detI hai| krodha kA udreka hone para sat-asat kA bhAna nahIM rahatA aura asatya bolA jAtA hai| kahanA cAhie ki Wan krodha ke atizaya Aveza meM jo bolA jAtA hai, vaha asatya hI hotA hai| ataeva satya mahAvrata kI surakSA ke ke lie krodha-pratyAkhyAna athavA akrodhavRtti paramAvazyaka hai| tIsarI bhAvanA lobhatyAga yA nirlobhatA hai| krodha ke bAda satya mahAvrata ke pAlana meM bAdhaka lobha hai, lobha se 5 hone vAlI hAniyoM kA mUla pATha meM hI vistAra se kathana kara diyA gayA hai| zAstra meM lobha ko samasta sadguNoM kA vinAzaka kahA hai| jaba manuSya ke sira para lobha kA bhUta savAra ho jAtA hai to use bhale bure kisI kA bhI 9 bhAna nahIM rhtaa| usakI vANI lubdhatA ke kAraNa satya vacana se haTa jAtI hai| ataeva satyavrata kI surakSA cAhane // vAle ko nirlobhavRtti dhAraNa karanI caahie| kisI bhI vastu ke prati lAlaca utpanna nahIM honA caahie| OM cauthI bhAvanA bhaya-pratyAkhyAna hai| bhaya manuSya kI bar3I se bar3I durbalatA hai| bhaya manuSya ke mastiSka meM chipA huA viSANu hai jo use kAyara, bhIru, nirbala, sAmarthyazUnya aura niSprANa banA detA hai| bhaya vaha pizAca hai jo 5 manuSya kI vIryazakti ko pUrI taraha sokha detA hai| zAstrakAra ne kahA hai ki bhayabhIta puruSa ko bhUta-preta grasta kara OM lete haiN| bahuta bAra to bhaya svayaM hI bhUta bana jAtA hai aura usa manovinirmita bhUta ke Age manuSya ghuTane Teka detA hai Wan hai| manuSya ke mana meM vyAdhi, roga, vRddhAvasthA, maraNa Adi ke aneka prakAra ke bhaya vidyamAna rahate hai| isaliye zAstrakAra ne sAdhakoM ko satya kI surakSA ke liye spaSTa nirdeza diyA hai ki kisI bhI prakAra ke bhaya se vicalita nahIM honA caahiye| sAtha hI bhaya AtmA ko tabhI taka jyAdA satAtA hai jaba taka use svapara kA bheda vijJAna nahIM ho jaataa| sArAMza yaha hai ki bhaya kI bhAvanA Atmika zakti ke paribodha meM bAdhaka hai, sAhasa ko tahasa-nahasa karane vAlI hai, samAdhi kI vinAzaka hai aura saMkleza ko utpanna karane vAlI hai| vaha satya para sthira nahIM rahane detii| ataeva satya bhagavAna ke ArAdhaka ko nirbhaya honA caahie| + pA~cavIM bhAvanA hai haasyprtyaakhyaan| satya mahAvrata aura satya aNuvrata donoM ke liye hAsya bAdhaka hai| sarala bhAva se yathAtathya vacanoM ke prayoga se ha~sI-majAka kA rUpa nahIM bntaa| hAsya ke lie satya ko vikRta karanA par3atA hai| kisI ke sadguNoM ko chipAkara durguNoM ko ughAr3A karanA hotA hai| abhiprAya yaha hai ki sarvAMza yA adhikAMza meM satya ko chipAkara asatya kA Azraya lie binA ha~sI-majAka nahIM hotaa| isase satyavrata kA // vighAta hotA hai aura anya ko pIr3A hotI hai| ataeva satyavrata ke saMrakSaNa ke lie hAsyavRtti kA parihAra karanA __ Avazyaka hai| ___jo sAdhaka hAsyazIla hotA hai, sAtha hI tapasyA bhI karatA hai, vaha tapa ke phalasvarUpa yadi devagati pAtA hai to bhI kilviSika yA Abhiyogika jaise nimna koTi ke devoM meM janma pAtA hai| zrI bhagavatIsUtra ke zataka 1, OM u.2 meM batAyA gayA hai ki hAsya karane vAlA sAdhu marakara saudharma devaloka se Upara nahIM jAtA hai aura nIce ke 5 devaloka meM jahA~ jAtA hai vahA~ vaha devagaNoM meM aspRzya dAsa jaisI sthiti meM rahatA hai| use ucca zreNI kA devatva, prApta nahIM hotA aura yadi use avadhijJAna prApta huA ho to hAsyazIla hone se vo bhI naSTa ho jAtA hai| isa prakAra OM hAsyavRtti mahAn phala ko bhI tuccha banA detI hai| sAdhu ko isa prakAra kA cintana karanA cAhiye ki hAsya saMsAra varddhaka aura cAritranAzaka ceSTA hai| isase merI AtmA kA koI lAbha nahIM hai| balki itane zuddha saMyama pAlana ke sAtha hAsyakriyA karanA dUdha ke loTe meM zru.2, dvitIya adhyayana : satya saMvara (315) Sh.2, Second Chapter: Truth Samvar )) ) )) )) )) )) ) ) s hahahahah 35555555555555555555555555555555555

Page #392
454 455 456 454 $ $$ $$$$$ $ 8555555555555555555555555555555555555 OM thor3A sA jahara DAlane ke samAna hai| isa prakAra hAsya mukti aura vacana pAlana ke saMskAra jaba antarAtmA meM jamaka Wan jAte haiM, to vaha satyavIra sAdhaka apane sAdhu jIvana ko sArthaka kara letA hai| 5. Elaboration-In the above said aphorisms 122 to 126, five sentiments of the vow of truth have been narrated just as the sentiments of the major vow of non-violence had been enumerated earlier. Proper way of talking is an important trait of human beings. Animals also speak with their vocal power but their speech is meaningless and without any particular purpose so distinct power of speech is a precious wealth of man. It is, therefore, worth consideration how that thing should be properly used, which is unique and which has been got as a result of very great meritorious Karmas. That person is certainly unlucky who uses his faculty of language in collecting demerit. He has no sense of discrimination. The proper utilization of this faculty lies in making use of it in activities relating to dharma and in such activities which can generate merit. It is possible only if it is not made a factor in collecting demerit (though sins). So truth has been establish as a major vow. Its importance has already been narrated earlier. 5. There are five primary causes of falsehood. One has been advised to 4 avoid them. One such cause is to speak without proper contemplation, to speak in a hurry or to speak whatever arises in mind without considering its likely result such a speech results in many calamities. Draupadi's words that the off-spring of a blind person is blind became 41 the cause of a dreadful war. Draupadi herself had to face disgrace. The Pandavas had to pass through a terrible situation. The ferocious war ki Mahabharat took place in which millions of people lost their lives. So it is not proper to speak about the matter about which one does not have complete knowledge, which has not been properly considered and whose consequences have not been properly thought of. In a nutshell whatever fi is spoken, it should be well considered and properly known. The person who speaks after proper contemplation, he does not have to repent. Nobody casts aspersions on him. He does not adversely affect the practice of his vow of truth. 455 456 457 4545454 455 456 457 454 455 456 457 455 456 457 455 456 457 455454545454 455 456 $ $$$ $$$$$$$$$$$ 45 44 45 $ 455 456 457 $$$$ zrI praznavyAkaraNa sUtra ( 316 ) Shri Prashna Vyakaran Sutra 46 4545454545454545454545454 455 456 457 451 451 451 451 4545454545454545454545454545454

Page #393
84141414141414141414141414141454545454545454545454545454545454545454545 456 454545454 Yin Ting Ting Ting Ting Ting Ting Ting Ting Ting F 5555FFFFFFFFFFFFFFFFFFF55FFFFFFTing Ting Ting Ting Ting Ting Ting The first sentiment of the major vow of truth is Anuvichi Samiti. In 45 the Sarvarthsiddhi commentary of Tattvarth Sutra, it has been interpreted as not to use language that is sinful--to use language free from sin. In Tattvarth Bhashya also the same term has been used for the first sentiment. So it should be understood that while speaking with proper contemplation one should avoid the other faults also relating to language. In order to practice major vow of Truth faultlessly, it is essential to totally subdue anger. Anger wipes out the faculty of discrimination. It turns one mad for some time. In a fit of rage one loses the power of distinguishing truth and untruth. He then utters false. It can be said that whatever is uttered in extreme influence of anger, it is certainly false. So in order to safeguard the major vow of truth, one should avoid anger. It is essential to have the nature of remaining cool (free from anger). The third contemplation is to discard greed. In the aphorism the disadvantages due to greed have been discussed in detail. In scriptures, greed is termed as destroyer of all good qualities. When a person is in the grip of greed, it does not remain difficult for him to do any bad deed. 4 So the person who wants to meticulously safeguard his vow of truth, he should practice non-greediness. He should not have a sense of greed for any substance. Fourth contemplation is avoiding fear. Fear is the greatest weakness of a man. It is the particle of poison hidden in his head which turns him coward, weak frightened, incapable and lifeless. Fear is that demon which dries up the entire potentiality of a man, fear is that behaviour which makes one to think about himself that he is worthless, useless and insignificant. The author has stated that the ghosts overpower a frightened person. Many times fear itself turns into a ghost and the man kneels down before it. A man develops many types of fear in his mind such as that of illness, diseases, old age and death. In the aphorism, it has been directed that one should not have fear of illness. In brief, the state of fear is an obstacle in the generation of the power of soul. It districts courage. It destroys the state of equanimity. It si 454545454545454545454545454545454545454545454545454545454545454545454 455 456 454 455 zru.2, dvitIya adhyayana : satya saMvara ( 317 ) Sh.2, Second Chapter: Truth Samvar 3555555555555555555555555Sui 555555555558

Page #394
) ) )) )) ) ) ) 05 555555555555555 Hi generates hatred. It does not allow one to remain firm in truth. So the Wan person who practices truth, should be fearless. Fifth sentiment is avoidance of laughter. It is detrimental both to the major and minor vow of truth. The talk based on facts and is in simple manner does not take the form of laughter or mockery. Truth has to deform itself to create laughter. One has to speak in a self-created form. One has to conceal the virtues of the other and expose the faults. In other words one cannot resort to laughter or mockery without wholly or 55 partly keeping the truth in the background and taking the support of falsehood. It adversely affects the vow of truth and causes pain to other. So one should avoid the nature of laughter in order to safely practice the Wan vow of truth. A person who is by nature resorting to mockery (laughter) and 4 simultaneously he practices austerities; in case he takes re-birth as a ki god due to his practice of austerities, he shall be a god of very low status. + It is mentioned in Bhagavati Sutra (1/2) that a monk indulging in laughter is not reborn in divine realms higher than Saudharma. Even 5 there he is considered untouchable by other gods or as a servant. He 4i does not become god of high status. Laughter even destroys acquired Avadhi Jnana. Thus the nature of laughter turns the auspicious result into an insignificant one. )) ) )) )) ) ) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )) upasaMhAra CONCLUSION 127. evamiNaM saMvarassa dAraM sammaM saMvariyaM hoi suppaNihiyaM, imehiM paMcahiM vi kAraNehiM maNa-vayaNa-kAya-parirakkhiehiM NiccaM AmaraNaMtaM ca esa jogo Neyavyo dhiimayA maimayA aNAsavo 5 akaluso acchiddo aparissAvI asaMkiliTTho svjinnmnnunnnnaao| 127. isa prakAra yaha saMvara kA satya rUpa dvAra, mana vacana aura kAyA tInoM kI saba prakAra se rakSA ma karane vAlI ina pAMca kAraNa rUpa bhAvanAoM se samyak prakAra se saMvRtta-Acarita evaM acchI taraha se hai dila dimAga meM sthApita ho jAtA hai| ataeva dhairyavAna tathA buddhimAna sAdhaka ko cAhie ki vaha Asrava OM kA nirodha karane vAle, nirmala (akaluSa), nizchidra-karma-jala ke praveza ko rokane vAle, karmabandha ke pravAha se rahita, saMkleza kA abhAva karane vAle evaM samasta tIrthaMkaroM dvArA AjJApita isa yoga ko 5 nirantara jIvanaparyanta AcaraNa meM utaare| ___127. Thus by practicing properly and meticulously all the five sentiments mentally, vocally and physically, this major vow of truth-the 55555555555555555555) (318) Shri Prashna Vyakaran Sutra | zrI praznavyAkaraNa sUtra 895 555555555555555558

Page #395
355555555555555555555555555555555558 ) f )) ) )) )) )) ) ) )) ) E gateway of Samvar-becomes rightly established, rightly practiced and rightly conducted. So the practitioner of religious order who is perseverant and intelligent, he should continuously practice it throughout his life as it is defined by all the Tirthankars. It stops the inflow of Karmic matter. It destroys disturbances. It stops the entry of the water of Karma. It is dirtless and without any holes. It is without the flow of Karmas. ma 128. evaM biiyaM saMvaradAraM phAsiyaM pAliyaM sohiyaM tIriyaM kiTTiyaM aNupAliyaM ANAe ArAhiyaM bhvi| evaM NAyamuNiNA bhagavayA paNNaviyaM parUviyaM pasiddhaM siddhaM siddhavarasAsaNamiNaM AghaviyaM sudesiyaM pstthN| // biiyaM saMvaradAraM samattaM // tti bemi|| __128. isa prakAra (pUrvokta rIti se) satya nAmaka saMvaradvAra ucita samaya para aMgIkRta, pAlita, ma zodhita-niraticAra Acarita yA zobhApradAyaka, tIrita-anta taka pAra pahu~cAyA huA, kIrtita-dUsaroM // ke samakSa AdarapUrvaka kathita, anupAlita-nirantara sevita aura bhagavAna kI AjJA ke anusAra ke ArAdhita hotA hai| isa prakAra jJAta vaMza meM utpanna-bhagavAna mahAvIra svAmI ne isa siddhavarazAsana kA kathana kiyA hai, vizeSa prakAra se vivecana kiyA hai| yaha tarka aura pramANa se siddha hai, supratiSThita kiyA hai # gayA hai, bhavya jIvoM ke lie isakA upadeza kiyA gayA hai, yaha prazasta-kalyANakArI-maMgalamaya hai| // dvitIya saMvaradvAra samApta // vaisA maiM kahatA huuN| (jaisA maiMne sunA hai|) ___vivecana : isa prakAra subodhinI vyAkhyA sahita dvitIya saMvara dvAra samApta huaa| ullikhita pAThoM meM prastuta prakaraNa meM kathita artha kA upasaMhAra kiyA gayA hai| sugama hone se inake vivecana kI AvazyakatA nahIM haiN| 128. If in the above-mentioned form truth, the gateway of Samvar, is 45 continuously practiced according to the order laid down by the 4 omniscient; it is accepted, nourished and faultlessly practiced at the proper time; it provides grace. It leads to the end of the mundane world. Bhagavan Mahavir, the omniscient has described the order of the i omniscient in this manner. He has narrated in detail. It is based on logic and proper proof. It is well established. He has preached it for the worthy. It is noble, beatific and auspicious. ___Elaboration-In the above-mentioned aphorism, the purport of this aphorism has already been explained. It is easily intelligible. So it does not need any further elucidation. FFFFFhhhhhhhhhhhhhhhhhhhhhhhhhhFFFFFFFFFFh55555 ) )) )) 999999999 * SECOND GATEWAY OF SAMVAR CONCLUDED Wan 9999 zru.2, dvitIya adhyayana : satya saMvara (319) Sh.2, Second Chapter: Truth Samvar 5555555555555555555555555555

Page #396
89595555555555555555555555555555 tRtIya adhyayana : dattAnujJAta THIRD CHAPTER : TO GET WITH PERMISSION EEEEEEE IE IFirir" 5555555F 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting dvitIya saMvaradvAra ke vividha pahaluoM kA bhalIbhAMti nirUpaNa karane ke pazcAt acaurya nAmaka tRtIya saMvaradvAra kA vivecana prastuta hai| satya ke pazcAt acaurya ke vivecana ke TIkAkAra ne do kAraNa batalAye / haiM-prathama yaha ki sUtrakrama ke anusAra aba asteya kA nirUpaNa hI saMgata hai, dUsarA asatya kA tyAgI / vahI ho sakatA hai jo adattAdAna kA tyAgI ho| adattAdAna karane vAle satya kA nirvAha nahIM kara skte| ataeva satyasaMvara ke anantara asteyasaMvara kA nirUpaNa karanA ucita hai| sarvaprathama asteya kA svarUpa / batAyA gayA hai| ___After discussing the second gateway of Samvar, non-stealing, the third gateway, is described here. The commentator has given two reasons for stating non-stealing after truth. The first reason is that according to the order in text non-stealing is discussed at this stage. The second reason is that only that person can discard falsehood who discards nonstealing. One who is engaged himself in stealing, he cannot follow truth. So it is appropriate to discuss non-stealing after discussing truth. First of all stealing has been defined. ma asteya kA svarUpa NATURE OF NON-STEALING 129. jaMbU ! dattamaNuNNAya-saMvaro NAma hoI taiyaM subbayA ! mahavvayaM guNavvayaM paradavvaharaNapaDiviraikaraNajuttaMaparimiyamaNaMtataNhANugayamahicchamaNavayaNakalusaAyANasuNiggahiyaM susaMjamiya-maNa-hattha-pAyaNihuyaM NiggaMthaM NiTThiyaM NiruttaM NirAsavaM NibhayaM vimuttaM uttamaNaravasabhapavaravalavagasuvihiyajaNasammataM prmsaahudhmmcrnnN| 129. he uttama vratoM ke dhAraka jambU ! tIsarA 'dattAnujJAta' nAmaka saMvaradvAra hai| yaha mahAn vrata hai ma tathA yaha guNavrata- ihaloka-paraloka sambandhI upakAroM kA kAraNabhUta bhI hai| yaha parAye dravya-padArthoM ke haraNa se nivRttirUpa kriyA se yukta hai, arthAt isa vrata meM parAyI vastuoM ke apaharaNa kA tyAga kiyA jAtA hai| yaha vrata aparimita-asIma, ananta tRSNA se yukta mahA-abhilASA vAlA mana evaM vacana dvArA Wan pApamaya paradravya haraNa kA bhalIbhA~ti nigraha karatA hai| isa vrata ke prabhAva se mana itanA saMyamazIla bana jAtA hai ki paradhana ko grahaNa karane meM pravRtta hue hAtha aura paira ruka kara nizcala ho jAte haiM, yaha bAhya aura Abhyantara parigraha kI granthiyoM se rahita hai, saba dharmoM kI parAkASThA taka pahuMcA huA hai| sarvajJa bhagavantoM ne ise upAdeya kahA hai| yaha Asrava kA nirodha karane vAlA hai| nirbhaya hai-isakA pAlana karane vAle ko rAjA yA zAsana Adi kA bhaya nahIM rahatA aura lobha usakA sparza bhI nahIM krtaa| yaha pradhAna OM balazAliyoM tathA zAstrokta vidhi se AcaraNa karane vAle sAdhujanoM dvArA sammata hai, zreSTha sAdhuoM kA Wan dharmAcaraNa hai| Wan ))))))))))))))))))))))))))))) zrI praznavyAkaraNa sUtra (320) Shri Prashna Vyakaran Sutra 89595555555555555555555558

Page #397
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 5 555 552 5 5 hhhhhhhhhhhhhhhhhhhh 129. O Jambu, the practitioner of meritorious vows ! The third gateway of Samvar is to receive whatever is needed only permission. It is a major vow. It is the cause of favours relating to this world and the next. It lies in discarding the desire of stealing things belonging to others. In this vow one takes an oath not to steal things belonging to others. This vow has no limit; mentally and vocally one subdues his infinite desire to engage in sinful act of robbing articles belonging to others. As a result of this vow, the mind gets involved much in self-restraint that hands and feet become disinterested having money belonging to others. It is without any internal or external hurdles. It is in all the religions. The omniscient have declared it as worthy of being followed. It stops the inflow of Karma. One who practices it does not have any fear of the king or of the administration. cannot affect him. It is approved by heroic people and the true monks. It is the conduct of best monks. FEL vivecana : asteya mahAvrata hai| jIvana paryanta sUkhe tinake jaise atyanta tuccha padArtha ko bhI adatta yA ananujJAta grahaNa na karanA apane Apa meM eka mahAn sAdhanA hai| isakA nirvAha karane meM Ane vAlI bar3I-bar3I kaThinAiyoM ko samabhAva se, mana meM tanika bhI malInatA lAye binA, sahana kara lenA aura vaha bhI svecchA se, 5 kitanA kaThina hai ! ataeva ise mahAvrata kahanA sarvathA samucita hI hai| asteya zabda ke tIna aura paryAyavAcaka milate haiN| 1. acaurya, 2. adattAdAna viramaNa, 3. dattAnujJAta yaha vrata anekAneka guNoM kA janaka hai| isake dhAraNa aura pAlana se isa loka meM bhI upakAra hotA hai aura paraloka meM bhI, ataeva ise guNavrata bhI kahA gayA hai| yaha vrata sabhI vratoM ke sAtha sambaddha hone se unakI parAkASThA taka ko yaha sparza karatA hai| kyoMki ahiMsA, satya, brahmacarya aura aparigraha kA bhI tabhI pAlana ho sakatA hai jaba jIvana meM mana-vacana-kAyA se acaurya vRtti A jAyegI / with zru.2, tRtIya adhyayana : dattAnujJAta saMvara so jo asteyavrata kI ArAdhanA se aparimita tRSNA aura abhilASA ke kAraNa kaluSita mana kA nigraha hotA hai / dravya prApta hai, usakA vyaya na ho jAye, isa prakAra kI icchA ko yahA~ tRSNA kahA gayA hai aura aprApta vastu kI prApti kI balavatI lAlasA ko mahecchA kahA gayA hai| 'susaMjamiya-maNa- hattha - pAyanihuyaM' isa vizeSaNa ke dvArA zAstrakAra ne yaha sUcita kiyA hai ki mana para yadi samyak prakAra se niyaMtraNa kara liyA jAye, mana pUrI taraha kAbU meM rahe to hAthoM aura pairoM kI pravRtti svataH ruka jAtI hai| jisa ora mana nahIM jAtA usa ora hAtha-paira bhI nahIM hilte| yaha sUcanA sAdhakoM ke lie bahuta 5 mahattvapUrNa aura upayogI hai| sAdhakoM ko sarvaprathama apane mana ko saMyata banAne kA prayatna karanA caahie| aisA karane para vacana aura kAya anAyAsa hI saMyata ho jAte haiN| in (321) Greed Elaboration-Non-stealing is a major vow. It is a great spiritual practice not to accept even an insignificant article such as a piece of straw without the permission of its owner throughout life. One faces Sh. 2, Third Chapter: To Get... Samvar phaphaphaphaphapha * 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 5 5 5 5 5 5 55 5 5 5 5 595952 Wan Wan

Page #398
)) )) ) ) )) )) )) 5555555555555555555555555;)))))) \ many difficulties in practicing it. But he endures them in a state of equanimity with his own free will and without having even the slightest dejection in his mind. It is really very difficult. So it is totally proper to term it as a major vow. There are three synonyms of Asteya - 1. Achorya (non-stealing), 2. Adattadan Viraman (abstain from taking what is not given) and 3. Dattanujnata (taking what is given). This vow generates many virtues. Its practice is beneficial in this world and also in the next life. So it is also called Gunavrat. As it is associated with all other vows it touches their perfection. This is because $ Ahimsa, truth, celibacy and non-possession can be observed only when $ the attitude of non-stealing is embraced through mind, speech and body. The mind is full of unlimited wants and desires. The practice of this vow subdues that polluted mind. One may not spend all what he has got; such a feeling is called want (trishna). The strong lust to have that which one has not get is called intense desire (Mahechchha). The author has used the adjectives 'Susanjamiya-nun-hathpayanihuyam'. It means that if the mind is properly controlled and totally subdued, then the activity of hands and feet stops itself. Hands and feet do not move in that direction which is not followed by the mind. 4 So the practitioner of spirituality should first of all try to bring his mind in self-restraint. By doing so, the speech and the body shall be controlled automatically. 130. jattha ya gAmAgara-Nagara-Nigama-kheDa-kabbaDa-maDaMba-doNamuha-saMbAha-paTTaNAsamagayaM ca : OM kiMci davvaM maNi-mutta-silappavAla-kaMsa-dUsa-rayaya-varakaNaga-rayaNamAiM paDiyaM pamhuDhaM vippaNaTuM, Na kappai kassai kaheuM vA gihiuM vA ahiraNNasuvaNNyeiNa samaleThukaMcaNeNaM apariggahasaMbuDeNaM logammi vihriyvvN| 130. jisameM (adattAdAnaviramaNa vrata meM) gA~va, khAna, nagara, nigama, kheTa, karbaTa, maDaMba, OM droNamukha, saMbAdha, paTTana athavA Azrama (athavA inake atirikta kisI anya sthAna) meM par3I huI, uttama maNi, motI, zilA, mUMgA, kA~sA, vastra, cA~dI, sonA, ratna Adi koI bhI vastu girI ho, koI use bhUla OM gayA ho, khoI huI ho to (usake viSaya meM) kisI ko kahanA athavA svayaM uThA lenA nahIM kalpatA hai| hai kyoMki sAdhu ko cAMdI-sone kA tyAgI hokara, pASANa aura svarNa meM samabhAva rakhakara, parigraha se sarvathA rahita aura sabhI indriyoM se saMvRtta-saMyata hokara hI loka meM vicaranA caahie| | zrI praznavyAkaraNa sUtra (322) Shri Prashna Vyakaran Sutra 851955555555555555555555555558

Page #399
kyA maiM yahA~ rAtri meM ruka sakatA hU~ IOCODTOnl sAdhU ke lie rAste meM par3I vastuyeM bhI agrAhya hai| upAzraya meM rukane kI AjJA lete hue gurudeva! rasa grahaNa kreN| yaha rasa Apake bImAra gurujI ke lie hai| nahIM mujhe AvazyakatA nahIM hai| gurudeva ko rasa kI AvazyakatA kRpayA Apa le leveN| nahIM hai| kyA maiM pravacana dene ke lie isa pATa kA prayoga kara sakatA hU~? Terrorary.br

Page #400
F5F5FFFFF555$$$$$$$$$$$$$$$$$$$$$$$ citra-paricaya 18 Illustration No. 18 asteya vrata citra meM dikhAyA gayA hai ki asteya vrata ke ArAdhaka sAdhu rAste meM par3I huI kImatI se kImatI vastu bhI grahaNa nahIM karate haiN| yahA~ taka ki AjJA prApta kiye binA upAzraya meM bhI nahIM rukate haiN| udAharaNa dvArA asteya vrata kA svarUpa spaSTa kiyA gayA hai-gocarI ke lie Aye hue OM sAdhu ko gRhastha ne unake bImAra gurujI ke lie rasa diyaa| rasa lekara vaha gurujI ke pAsa gaye parantu gurujI ne use lene se manA kara diyaa| sAdhu vApasa usa rasa ko lekara gRhastha ke pAsa Aye aura dobArA ma gRhastha kI AjJA prApta kara rasa svayaM grahaNa kiyaa| isase spaSTa ho jAtA hai ki jo vastu jisake ke lie dI gaI hai, usake alAvA dUsare ko upayoga karanA bhI isa vrata ke ArAdhaka ko nahIM klptaa| nIce ke citra meM batAyA gayA hai ki vyAkhyAna dene ke lie upAzraya meM Aye sAdhu pATa kA prayoga bhI AjJA lekara hI karate haiN| jisase spaSTa hotA hai ki upAzraya meM praveza kI AjJA lene para bhI usameM par3I huI vastuoM ke prayoga ke lie alaga se AjJA lenI caahie| -sUtra 131, pR. 319 555555555555555))))))))555555555555555555555555550 555555555555555555555555555555555555555550 OlJ. VOW OF NON-STEALING The illustration at top left shows that an ascetic observing vow of non-stealing does not ake even costly things lying on the path. He even does not stay in an Upashraya without getting permission (top right illustration). Example of immaculate observation of the vow of non-stealing -A householder gives juice to an alms-seeking ascetic meant for his teacher. The ascetic brings the juice to the teacher who declines to consume it. The ascetic returns to the householder and only after seeking his permission drinks the juice himself. This clarifies that an observer of this vow cannot use a thing meant for some specific person.(center illustration) The illustration at the bottom shows an ascetic, staying in an Upashraya, uses even a seat for discourse after seeking permission. This clarifies that even after getting permission to stay at a place an ascetic must seek permission he wants to use anything lying there. - Sutra-131, pages-319 05555555555555555555555555555555555se

Page #401
85555555555555555555555555555555558 55555555555555F555555 55555hhhhhh 45 130. An articles such as precious stone, pearl, rock, coral, bronze, cloth, silver, gold, jewel and the like is lying or someone has forgotten or has lost in a village, shop, town, corporation, kheta, karbat, port, harbour, ashrama or at any other place. A person who is practicing the vow of adattadan virman (discarding that which is not given) can neither pick up such an article himself nor ask anyone to pick it up. It is because a monk has detached himself from desire for gold and silver. He considers gold and stone of same value for his self. He is totally without any feeling of attachment or collecting with such a feeling. He should wander in the world keeping his senses in self-restraint. 131. [1] jaM vi ya hujAhi dabajAyaM khalagayaM khettagayaM raNNamaMtaragayaM vA kiMci puppha-phala-tayappavAla-kaMda-mUla-taNa-kaTTha-saskarAi appaM ca bahuM ca aNuM ca thUlagaM vA Na kappai OM uggahammi adiNNaMmmi gihiuM je, haNi haNi uggahaM aNuNNaviya gihiyavyaM, vajjeyavvo savvakAlaM aciyattagharappaveso aciyattabhattapANaM aciyattapIDha-phalaga-sijjA-saMthAraga-vattha-patta-kaMbaladaMDaga-rayaharaNa-Nisijja-colapaTTaga-muhapottiya-pAyapuMchaNAi bhAyaNa-bhaMDovahi-uvagaraNaM paraparivAo parassa doso paravavaeseNaM jaM ca giNhai, parassa NAsei jaM ca sukayaM, dANassa ya aMtarAiyaM dANavippaNAso ka pisuNNaM ceva macchariyaM c| 131. [1] (sAdhu ko) koI bhI vastu, jo khalihAna meM par3I ho, yA kheta meM par3I ho, yA jaMgala meM kapar3I ho, jaise ki phUla ho, phala ho, pravAla ho, kanda, mUla, tRNa, kASTha yA kaMkara Adi ho, vaha alpa ho yA bahuta ho, sUkSma ho yA sthUla ho, svAmI ke diye binA yA usakI AjJA prApta kiye binA grahaNa karanA nahIM klptaa| ghara aura sthaMDilabhUmi bhI AjJA prApta kiye binA grahaNa karanA ucita nahIM hai| (to phira sAdhu ko kisa prakAra grahaNa karanA cAhie? yaha vidhAna kiyA jAtA hai ki) sAdhu ko / upAzraya meM rahane vAlI vastu kA upabhoga yA grahaNa vahAM ke svAmI yA adhikArI kI pratidina AjJA lekara karanA cAhie tathA aprItikAraka ghara meM praveza varjita karanA cAhie arthAt jisa ghara ke logoM meM 5 sAdhu ke prati aprIti ho, aise gharoM meM kisI vastu ke lie praveza karanA yogya nahIM hai| aprItikAraka ke ghara se AhAra-pAnI tathA pITha, phalaka-pATa, zayyA, saMstAraka, vastra, pAtra, kaMbala, daNDa-viziSTa kAraNa se lene yogya lAThI aura pAdapoMchana-paira sApha karane kA vastrakhaNDa Adi evaM bhAjana-pAtra, bhANDa-miTTI i ke pAtra tathA upadhi-vastrAdi upakaraNa bhI grahaNa nahIM karane caahie| sAdhu jo dUsare kI nindA karatA hai, dUsare ke doSa dekhatA hai yA kisI para dveSa karatA hai| (AcArya, upAdhyAya, sthavira, rugNa athavA zaikSa Adi) dUsare ke nAma se jo koI vastu grahaNa karatA hai tathA jo upakAra ko yA kisI ke sukRta ko chipAtA hai-naSTa karatA hai, jo dAna meM antarAya karatA hai, arthAt diye jAne vAle dAna meM kisI prakAra se vighna DAlatA hai, jo dAna kA vipraNAza karatA hai arthAt dAtA ke nAma ko chipAtA hai, jo paizunya Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFF 5555555555Ting Ting Ting Ting Ting Ting Ting Ting | zru.2, tRtIya adhyayana : dattAnujJAta saMvara (323) Sh.2, Third Chapter: To Get... Samvar 555555555555555555555555555

Page #402
B$Ting Ting Ting Ting Ting Ting Ting Ting '))))))))))))))555555555555555555555 karatA-cugalI karatA hai aura mAtsarya-IrSyA-dveSa karatA hai| vaha sarvajJa bhagavAna kI AjJA se viruddha karatA hai, ataeva inase bacanA caahiye| ____131. (1) An article is lying at a threshing ground, in a farm or a forest., It may be a flower, a fruit, a vegetable, a straw, a piece of wood, or a piece of stone. It may be in small quantity or in large quantity. It may be in little or large. A monk is not allowed to accept it without the permission of its owner or without being offered by the owner. It is not proper for \ him to occupy a place for stay or to use vacant land for call of nature without permission. (How then a monk should have a thing?) It is laid down in the code that daily a monk should seek permission everyday from the owner or of the place of stay. He should avoid those houses, wherein his entry is not liked or those houses whose residents have an ill feeling towards him. He should not go to such houses for any desired article. From any such house he should not seek food, water, plank, bedding, cloth, pot, blanket, stick, cloth for cleaning feet, or earthen put and the like. A monk should not condemn any person. He should not see faults of 4 others. He should not have hatred towards anyone. A monk accepts any article in the name of the acharya, upadhyaya, old monk, sick monk or a recently initiated monk. He conceals the gratitude or a good act of others. He conceals the name of the donor. He causes any hurdle in the offering. He back bites. He is jealous of others. (Such a monk 5 transgresses the order of Bhagavan or the omniscient. So one should avoid such a behaviour). ye asteya vrata ke ArAdhaka nahIM NOT TRUE PRACTITIONER OF THE VOW OF NON-STEALING [2] je vi ya pIDha-phalaga-sijjA-saMthAraga-vattha-pAya-kaMbala-muhapottiya-pAyapuMchaNAibhAyaNa-bhaMDovahiuvagaraNaM asaMvibhAgI, asaMgaharuI, tavateNe ya vaiteNe ya rUvateNe ya AyAre ceva bhAvateNe ya, saddakare jhaMjhakare kalahakare verakare vikahakare asamAhikare sayA appamANabhoI sayayaM aNubaddhavere ya. NiccarosI se tArisae NArAhae vyminnN| [2] jo bhI caukI, pATa, zayyA, bichaunA, vastra, pAtra, kambala, daNDa, rajoharaNa, Asana, : OM colapaTTaka, mukhavastrikA aura pAdapoMchana Adi, pAtra, miTTI ke pAtra-bhANDa aura anya upakaraNoM kA + jo AcArya Adi sAdharmikoM meM ucita rUpa se vibhAjana nahIM karatA, vaha asteyavrata kA ArAdhaka nahIM hai hotaa| jo asaMgraharuci hai arthAt eSaNIya pITha, phalaka Adi gaccha ke lie Avazyaka yA upayogI Ri $$$$$ $$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zrI praznavyAkaraNa sUtra (324) Shri Prashna Vyakaran Sutra 895555555 5 55555555555555

Page #403
) ) ) nAnAnAnAnAnAgA ) )) ) ) ) ) ) 15555555555555555555555555555555555558 5 upakaraNoM kA jo svArthI (AtmabharI) hone ke kAraNa saMgraha karane meM ruci nahIM rakhatA, jo tapastena hai // / arthAt tapasvI na hone para bhI tapasvI ke rUpa meM apanA paricaya detA hai, vacanastena-vacana kA cora hai, meM jo rUpastena hai arthAt suvihita sAdhu na hone para bhI jo suvihita sAdhu kA veSa dhAraNa karatA hai, jo AcAra kA cora hai arthAt AcAra se dUsaroM ko dhokhA detA hai aura jo bhAvastena hai arthAt dUsare ke jJAnAdi guNa ke AdhAra para apane Apako jJAnI prakaTa karatA hai, jo rAtri meM ucca svara se svAdhyAya 5 karatA yA bolatA hai athavA gRhasthoM jaisI bhASA bolatA hai, jo gaccha meM bheda utpanna karane vAle kArya karatA hai, jo kalahakArI, vairakArI aura vikathA karane vAlA, azAnti paidA karane vAlA hai, jo zAstrokta pramANa se sadA adhika bhojana karatA hai, jo sadA vaira bA~dhakara rakhane vAlA aura tIvra krodha karane vAlA hai, aisA puruSa isa asteyavrata kI ArAdhanA nahIM kara sktaa| ___[2] The Acharya and the like has stools, beds, bedding, pieces of cloth, pots, blankets, sticks, brooms, mats, covering cloth, mouth-kerchiefs (mukh-vastrika) and cloth for cleaning feet, earthen pots and others articles of common use by the monks. If he does not properly distribute them, he transgresses the vow of non-stealing. Such a bent of mind is that of attachment, the stool, board and the like are useful and essential for monks. But due to his selfish nature, he does not keep them in store for other monks. He does not practice austerities but introduces himself as an austere monk. So he is a thief in respect of austerities. He does not make correct interpretation or statement so he is thief of speech. He is dressing himself as a monk but is not practising the code meant for the monk. So he is thief in respect of appearance. He is not following the ascetic conduct and is thus deceiving others. So he is thief in respect of conduct. He poses himself as expert in scriptures on the basis of the knowledge of other monks. So he is thief in respect of monkhood. He recites in a loud voice at night or talks loudly at night. He talks like a householder. He does such acts that cause friction in the organisation. He is quarrelsome. He creates enmity and disturbs equanimity. He always takes more food then the amount prescribed in scriptures. He prolongs enmity. He continues his angry attitude. Such a monk transgresses the code. He is not true practitioner of the vow of non-stealing. vivecana : asteyavrata kI ArAdhanA kI vidhi yahA~ batalAI gaI hai| prArambha meM kahA gayA hai ki asteyavrata ke Wan ArAdhaka ko koI bhI vastu, cAhe vaha mUlyavAna ho yA mUlyahIna ho, bahuta ho yA thor3I ho, choTI ho yA moTI ho, yahA~ taka ki dhUla yA kaMkara jaisI tucchatara vastu hI kyoM na ho, binA dI huI yA ananujJAta grahaNa nahIM karanA , ) )) ) )) )) )) ) ) bhabhabhabhabha bha | zru.2, tRtIya adhyayana : dattAnujJAta saMvara (325) Sh.2, Third Chapter: To Get... Samuar Wan 5555555555555555555555555558

Page #404
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 8555555555555555555555555555555555 OM caahie| lI jAne vAlI vastu kA dAtA athavA anujJAtA bhI vahI honA cAhie jo usakA svAmI ho| vrata kI pUrNa ma ArAdhanA ke lie yaha niyama sarvathA Avazyaka hI hai| magara prazna yaha uThatA hai ki sAdhu jaba mArga meM cala rahA hai ho, grAma, nagara Adi se dUra jaMgala meM ho aura use acAnaka tinakA jaisI kisI vastu kI AvazyakatA ho jAye // to vaha kyA kare? ___isakA samAdhAna yaha hai ki zAstra meM anujJA dene vAle pA~ca batalAye gaye haiM-(1) devendra, (2) rAjA, (3) gRhapati (maNDaleza, jAgIradAra yA ThAkura), (4) sAgArI (gRhastha), aura (5) saadhrmik| bhagavatI sUtra ke zataka OM 16, u0 2 meM isakA ullekha hai ki pUrvokta paristhiti meM tRNa, kaMkara Adi tuccha-mUlyahIna vastu kI yadi Wan AvazyakatA ho to sAdhu devendra kI anujJA se use grahaNa kara sakate haiN| isa Azaya ko vyakta karane ke lie mUla pATha meM isa vrata yA saMvara ke lie dattamaNuNNAyasaMvaro 9 (datta-anujJAtasaMvara) zabda kA prayoga kiyA gayA hai, kevala 'dattasaMvara' nahIM kahA gyaa| isakA tAtparya yahI hai ki ma jo pITha. phalaka Adi vastu kisI gRhastha ke svAmitva kI ho use svAmI ke dene para grahaNa karanA cAhie aura 5 jo dhUli yA tinakA jaisI tuccha vastuoM kA koI svAmI nahIM hotA-jo sarva sAdhAraNa ke lie mukta haiM, unheM / OM devendra kI anujJA se grahaNa kiyA jAye to ve anujJAta haiN| unake grahaNa se vratabhaMga nahIM hotaa| ___ adattAdAna ke viSaya meM kucha anya zaMkAe~ bhI uThAI jAtI haiM, yathA zaMkA-sAdhu karma aura nokarma kA jo grahaNa karatA hai, vaha adatta hai| phira vratabhaMga kyoM nahIM hotA? samAdhAna-jisakA denA aura lenA sambhava hotA hai. usI vastu meM steya-caurya-corI kA vyavahAra hotA hai| karma-nokarma ke viSaya meM aisA vyavahAra nahIM ho sakatA. ataH unakA grahaNa adattAdAna nahIM hai| zaMkA-sAdhu rAste meM yA nagarAdi ke dvAra meM praveza karatA hai, vaha adattAdAna kyoM nahIM hai ? ___samAdhAna-rAstA aura nagaradvAra Adi sAmAnya rUpa se sabhI ke lie mukta haiM, sAdhu ke lie bhI usI prakAra ke anujJAta haiM jaise dUsaroM ke lie| ataeva yahA~ bhI adattAdAna nahIM samajhanA caahie| athavA jahA~ pramAdabhAva hai vahIM adattAdAna kA doSa hotA hai| rAste Adi meM praveza karane vAle sAdhu meM pramattayoga nahIM hotA, ataeva vaha * adattAdAnI nahIM hai| tAtparya yaha hai ki jahA~ saMklezabhAvapUrvaka pravRtti hotI hai vahIM adattAdAna hotA hai, bhale hI Wan vaha bAhya vastu ko grahaNa kare athavA na kre| abhiprAya yaha hai ki jina vastuoM meM dene aura lene kA vyavahAra sambhava ho aura jahA~ saMkliSTa pariNAma ke sAtha bAhya vasta ko grahaNa kiyA jAye, vahIM adattAdAna kA doSa lAgU hotA hai| jo asvAmika yA sasvAmika vastu // ma sabhI ke lie mukta hai yA jisake lie devendra Adi kI anujJA le lI gaI hai, use grahaNa karane athavA usakA upayoga karane se adattAdAna nahIM hotaa| sAdhu ko datta aura anujJAta vastu hI grAhya hotI hai| sUtra meM asaMvibhAgI aura asaMgraharuci padoM dvArA vyakta kiyA gayA hai ki gacchavAsI sAdhu ko gacchavartI sAdhuoM kI AvazyakatAoM kA bhI dhyAna rakhanA caahie| use svArthI nahIM honA caahie| AhArAdi zAstrAnusAra jo bhI prApta ho usakA udAratApUrvaka yathocita saMvibhAga karanA caahie| kisI dUsare sAdhu ko kisI upakaraNa kI yA amuka prakAra ke AhAra kI AvazyakatA ho aura vaha nirdoSa rUpa se prApta bhI ho rahA ho to kevala 5 svArthIpana ke kAraNa use grahaNa meM aruci nahIM karanI caahie| gacchavAsI sAdhuoM ko eka-dUsare ke upakAra aura anugraha meM prasannatA anubhava karanI caahie| Bai 555555555555 5555 555555555555555 5 55555555555 $$$$$ | zrI praznavyAkaraNa sUtra (326) Shri Prashna Vyakaran Sutra %% %% %% %%% %%%%% % %% %% %% %% % %%%% %% %B

Page #405
$$$$$$$$$$$$$$$ $$$$$$ $$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555555555555555555555555555555555 ullikhita pATha meM 'tapastena' arthAt 'tapa kA cora' Adi padoM kA prayoga kiyA gayA hai, unakA ullekha 9 dazavaikAlikasUtra meM bhI AyA hai| spaSTIkaraNa isa prakAra haiOM tapaHstena-kisI svabhAvataH kRzakAya sAdhu ko dekhakara kisI ne pUchA-mahArAja, amuka gaccha meM mAsakhamaNa ke Wan kI tapasyA karane vAle sune haiM, kyA Apa vahI mAsakSapaka haiM ? OM yaha sunakara vaha kRzakAya sAdhu mAsakSapaka na hote hue bhI yadi apane ko mAsakSapaka kaha detA hai to vaha tapa 5 kA cora hai athavA dhUrtatApUrvaka uttara detA hai- 'bhaI, sAdhu to tapasvI hote hI haiM, unakA jIvana hI tapomaya hai|' isa prakAra golamola uttara dekara vaha tapasvI na hokara bhI yaha dhAraNA utpanna kara detA hai ki yahI mAsakSapaka ma tapasvI hai| aisA sAdhu tapaHstena kahalAtA hai| OM vacanastena-isI prakAra kisI vAgmI-kuzala vyAkhyAtA sAdhu kA yaza chala ke dvArA apane Upara or3ha lenA-dhUrtatA se apane ko vAgmI prakaTa karane yA kahane vAlA vacanastena sAdhu kahalAtA hai| rUpastena-kisI sundara rUpavAn sAdhu kA nAma kisI ne sunA hai| vaha kisI dUsare rUpavAn sAdhu ko dekhakara Wan pUchatA hai-kyA amuka rUpavAn sAdhu Apa hI haiM ? 'vahI sAdhu' na hone para bhI vaha sAdhu yadi hA~ kaha detA hai athavA chalapUrvaka golamola uttara detA hai, jisase praznakartA kI dhAraNA bana jAye ki yaha vahI prasiddha rUpavAn sAdhu hai, to aisA kahane vAlA sAdhu rUpa kA cora hai| ____ rUpa do prakAra kA hai-zarIra kI sundaratA aura suvihita sAdhu kA vess| jo sAdhu suvihita to na ho kintu OM logoM ko apane prati AkarSita karane ke lie, anya sAdhuoM kI apekSA apanI utkRSTatA pradarzita karane ke ke lie suvihita sAdhu kA veSa dhAraNa kara le-mailA colapaTTa, maila se bharA zarIra, sirpha do pAtra Adi rakhakara : vicare to vaha rUpa kA cora kahalAtA hai| Wan AcArastena-jo sAdhu samAcArI Adi kA cora hai, vaha AcArastena kahalAtA hai| kisI sAdhu ke AcAra kI utkRSTa khyAti kisI ne sunI hai| vaha kisI dUsare sAdhu se pUchatA hai-kyA Apa vahI ho jinake AcAra kI khyAti OM sunI hai| vahI sAdhu na hone para bhI yadi hA~ kahe athavA chalapUrvaka uttara de ki sAdhu to AcAravAn hote hI haiN| // aisA kahane vAlA sAdhu AcAra kA cora hai| 9 bhAvastena-jo sAdhu zrutajJAna Adi bhAva kI corI kare vaha bhAvastena kahalAtA hai| kisI aura ke mu~ha se // dUsare sAdhu kA zAstra saMbaMdhI apUrva vyAkhyAna sunakara jo sAdhu aisA kahe ki yaha vyAkhyAna to maiMne hI diyA hai to ma OM vaha sAdhu bhAva kA cora hai| Elaboration-The procedure of practising the vow of non-stealing has 5 been narrated here in detail. It has been stated in the beginning that a practitioner of this vow should not pick up or take any thing however insignificant it may be, without the permission of its owner. The thing concerned may be costly or of a little value. It may be in large quantity or in small quantity. It may be thin or thick. It may be sand or stone. It should not be accepted without the consent of the owner. In order to Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu De | zru.2, tRtIya adhyayana : dattAnujJAta saMvara (327) Sh.2, Third Chapter: To Get... Samvar B959999655555555555;))))) )))58

Page #406
455 456 457 455 456 457 451 455 456 457 455 456 457 4554545454545455 456 457 455 456 457 455 456 457 458 455 456 457 451 450 5 practice the vow of non-stealing this principle is essential. But the $i question may arise that a monk may suddenly find a straw which he needs when he is in a forest away from a village or a town during his wanderings what should he do then ? The reply to it is that in scriptures, there are five beings who can grant permission. They are (1) god Indra, (2) a king, (3) the owner of the house or the state, (4) a householder devotee, and (5) a co-religionist. In the above said condition, in case an insignificant thing like stone or straw is needed by the monk. He can accept it with the permission of 41 Indra. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Le Le 555555Ting Ting Ting Ting Ting Ting Ting To distinctly express it in the aphorism the words 'datt manunnaya samvaro' have been used. Simply the word 'datt Samvar' has not been used. It means that the articles such as stool, beds and the like which belong to a householder should be accepted only if their owner offers them and the articles such as dust or stone, which do not belong to anyone, and which are free for use of the common men, should be take by a monk with the permission of god Indra. By accepting in this manner, he does not transgress the vow. There are some other doubts relating to the vow of non-stealing namely when a monk acquires Karma or no-Karma, which is not offered. Why then it is said that he does not transgress the vow? In respect of the said doubt, the reply is that stealing is in respect of that article which can be given and taken. In case of Karma and noKarma such an activity is not possible. So to accept it is not stealing. Another doubt is that a monk enters the gate or gate of the town during his wanderings. Why cannot it be termed as 'adattadan'. The reply to it is that the road and the gate of the town is common for all passers-by. It is for the monks also in the same fashion as it is for 5 others so it should not be considered as adattadan (act without permission of the owner). The fault of adattadan is only where there is $ slackness. A monk which coming to a road from any side is not in a state 4 of slackness. So he is not committing the fault of stealing (adattadan). In a nutshell adattadan is only in that condition) where any activity is with bad contemplation or planning whether the external object concerned is taken away or not. 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 FFFFFFFFFF5555555 $5Ting Ting Ting Ting Ting Ting zrI praznavyAkaraNa sUtra ( 328 ) Shri Prashna Vyakaran Sutra $144145144555441414141414141414141414141414141414145454545454545

Page #407
055555555555555555555555555555 *******************************5mimimimimimimitimitt****** 45 5 Wan The gist is that the fault of stealing (adattadan) is only in case of those things wherever the giving and taking is possible in normal behaviour and that thing is taken with an evil mind. In case a thing is owned or not owned by any person and is for free use for all or for which the permission of god Indra has been taken, its possession or use does not amount to stealing. A monk can take only the thing that is offered to him or a thing for which permission of god Indra has been taken. The words 'asamvihhagi' and 'asangraharuchi' in the aphorism indicate that a monk belonging to a particular class (gachh) should take into consideration, the needs of all the monks in that class or group. He should not be selfish. He should with a broad mind divide among the monks the food and the like that has been collected according to the procedure laid down in the scriptures. He should not show lack of interest in acceptance of an article or food due to his selfish nature which is needed for any particular monk and which is being offered according to the code. The monks in the group should experience happiness in gratifying each other. In the above aphorism, the words tapahsten (thief of austerities) and the like have been used. They are mentioned in Dashavaikalik Sutra also. They are explained hereunder Tapahsten-While looking at a naturally weak monk a person asked, 'Sir, I have heard that in this group some monks are observing fast for one month. Are you the same monk?' If after hearing it, the monk while not actually practising fast for one month, says that he is observing fast for one month, then he is a thief of austerities. If he replies in a cunning manner, 'O dear; monks always practice fasting. Their life is full of austerities. Then also he is thief of austerities. Thus by replying in a crooked manner, he creates the impression in the mind of the other that he is the one doing austerities although he is not actually practicing austerities. Such a monk is thief of austerities (tapah sten). Vachasten (Thief of Speech)-Similarly in a deceitful manner, to gain fame for himself about being an eloquent orator or commentator while actually that quality is in some other monk, and thus to declare oneself an expert is thief of speech. as zru.2, tRtIya adhyayana : dattAnujJAta saMvara (329) Sh.2, Third Chapter: To Get... Samvar 555555555555555555555555555550 555555555555555555555555555555558

Page #408
555555555 )5555555555558 )) ) )))) )) ) Ri Li 555555555555555555555555555555555 Thief of looks (Rupasten)-A person heard the fame of good looks of 15 a monk. He after seeing a good-looking monk asks him if he is the same i monk who is famous for his looks. If that monk replies in affirmative si although actually he is not the monk whose fame of looks has spread far and wide or replies deceitfully in a crooked manner so that the person 15 asking him may have the impression that he is the concerned monk famous for his looks, then he is thief of looks. Beauty is of two types, namely the beauty of the physical body and 45 the beauty of the dress of the monk in accordance with the code in scriptures. A monk is not strictly following the code as mentioned in $ scriptures. But in order to attract the public and to create an impression S that he is the best amongst all in following the rules, he dresses himself in a dirty cloth, has his body besmeared with dirt and keeps only two pots, then he is called thief of looks or appearance. Similarly one should understand thief of conduct (acharasten) and thief of contemplation. OM asteya ke ArAdhaka kauna ? WHO IS PRACTITIONER OF NON-STEALING 132. [pra. ] aha kerisae puNAI ArAhae vayamiNaM ? [u. ] je se uvahi-bhatta-pANa-saMgahaNa-dANa-kusale accaMtabAla-dubbala-gilANa-vuDaOM khavaga-pavatti-Ayariya-uvajjhAe sehe sAhammie tavassI-kula-gaNa-saMgha-ceiyaTTe ya NijjarahI veyAvaccaM aNissiyaM dasavihaM bahuvihaM karei, Na ya aciyattassa gihaM pavisai, Na ya aciyattassa giNhai bhattapANaM, Na ya aciyattassa sevai pIDha-phalaga-sijjA-saMthAraga-vattha-pAya-kaMbala-daMDagamarayaharaNa-Nisijja-colapaTTaya-muhapottiyaM pAyapuMchaNAi-bhAyaNa-bhaMDovahiuvagaraNaM Na ya parivAyaM parassa jaMpai, Na yAvi dose parassa giNhai, paravavaeseNa vi Na kiMci giNhai, Na ya vipariNAmei kiMci jaNaM, Na Wan yAvi NAsei diNNasukayaM dAUNaM ya Na hoi pacchAtAvie saMbhAgasIle saMggahovaggahakusale se tArisae * ArAhae vyminnN| 5 132. [pra. ] (yadi pUrvokta prakAra ke sAdhaka isa vrata kI ArAdhanA nahIM kara sakate) to phira * kauna-sA sAdhaka isa vrata kI ArAdhanA kara sakatA hai| 1 [u.] isa asteyavrata kA ArAdhaka vahI sAdhu ho sakatA hai jo-vastra, pAtra Adi dharmopakaraNa, 5 AhAra-pAnI Adi kA saMgraha karane aura saMvibhAga karane meM kuzala ho| jo atyanta bAla, durbala, rogI, + vRddha aura mAsakSapaka-mAsika upavAsa Adi tapazcaryA karane vAle sAdhu kI, pravartaka, AcArya, upAdhyAya kI, navadIkSita sAdhu kI tathA sAdharmika-liMga evaM pravacana se samAnadharmA sAdhu kI, tapasvI, kula, gaNa, * saMgha ke citta kI prasannatA ke lie sevA karane vAlA ho| )) ) ))) ) ))) )) 555)55555555555)) ) )) ) | zrI praznavyAkaraNa sUtra (330) Shri Prashna Vyakaran Sutra Wan 355555555555555555555555555555555558

Page #409
2555555 tttttttttmimimimittttttttttttttttttttttttttttttttt Wan 5 karate jo nirjarA kA abhilASI ho- karmakSaya karane kA icchuka ho, jo yaza-kIrti Adi kI kAmanA na ka hue kisI para nirbhara na rahatA ho, vahI dasa prakAra kA vaiyAvRtya, anna-pAna Adi aneka prakAra se 5 karatA hai| vaha aprItikAraka gRhastha ke kula meM praveza nahIM karatA aura na aprItikAraka ke ghara kA pha AhAra- pAnI grahaNa karatA hai| aprItikAraka se pITha, phalaka, zayyA, saMstAraka, vastra, pAtra, kambala, daNDa, rajoharaNa, Asana, colapaTTa, mukhavastrikA evaM pAdaproMchana bhI nahIM letA hai / vaha dUsaroM kI nindA ( paraparivAda) nahIM karatA aura dUsare ke doSa nahIM dekhatA yA prakaTa nahIM krtaa| jo dUsare ke nAma se grahaNa nahIM karatA aura na kisI ko dAnAdi dharma bhAvanA se vimukha karatA hai, dUsare ke dAna Adi sukRta kA athavA dharmAcaraNa kA khaNDana nahIM karatA hai, jo dAnAdi dekara aura vaiyAvRtya Adi karake pazcAttApa nahIM karatA hai tathA jo prApta AhArAdi kA yathA yogya saMvibhAga karatA ho, gaccha ke liye upakArI vastuoM yA ziSyAdi kA saMgraha karane tathA unheM bhojana - vastra yA adhyayana Adi upakAroM se santuSTa karane meM dakSa ho, aisA sAdhu hI isa asteya vrata kA ArAdhaka hotA hai| (apane lie kucha Wan Wan phra Wan 5 5 5 55 5 5 132. [Q.] In case the persons mentioned above cannot practice this vow of non-stealing then what type of human beings can practice it? [Ans.] The monk who practices properly the vow of non-stealing should be expert in collection and distribution of cloth, pots and the like, articles needed for ascetic discipline and also food water, and the like. He 55 5 5 5 5 5 5 5 5 5 5 5 55 5 5552 collect devoid should always keep in mind the needs of extremely weak, diseased, aged monks, recently initiated monks, the monks practicing fast for one month, the monks observing austerities, the head of a group (pravartak), 5 the acharya, the upadhyaya, the monks of the same organisation and dress, the monks that preach the same faith, the monks practicing fasts, the clan, the group and the organisation so that they really experience hearty satisfaction and he should properly serve them. Only such a monk can practice ten types of service (Vaiyavritya) who is desirous of destroying his Karma, shedding his Karma, who is selfdependent and has no desire of fame. He takes food and water in different ways according to the code. He does not enter the house wherein the members of the family do not like others and does not collect food or water from such a house. He does not take stool, plank, bed, bedding, cloth, pot, blanket, stick, broom, mat, cloth to cover the body, mouth-kerchief or cloth for cleaning feet from such a house. He does not condemn others. He does not look into faults of others. He does not any thing using the name of others. He does not keep any one of charity (in the form of guidance in accordance with scriptures). He does not criticise good acts like charity or good conduct of others. He zru. 2, tRtIya adhyayana : dattAnujJAta saMvara (331) Sh. 2, Third Chapter: To Get... Samvar 95 95 95 96 97 95 96 97 95 -5 5 5 5 5 5 5 5 5 5 5 5 59595959595 phra k Wan Wan 2555955555 5 55 555 5555 5 5 55 5 5 5 5 5 5 5 5 555552 Wan phra

Page #410
5 does not repent after making any offering or after serving others. He is expert in properly dividing the articles among Acharya, Upadhyaya and others. He stores the things properly. He is expert in assisting others in need. Such a monk is truly practicing the vow of non-stealing. Wan Wan Wan 5 pAlana karane meM samartha hotA hai| zAstrakAra ne acaurya vrata kI ArAdhanA ko sarala banAne ke liye vaiyAvRtya - sevA 5 karane kA ullekha kiyA hai| vaiyAvRtya (sevA) ke dasa bheda haiM, jo isa prakAra haiM 5 Wan 5 Wan 5 5 5 phra 5 vivecana : uparokta pATha batAyA gayA hai ki asteyavrata kI ArAdhanA ke lie kina-kina yogyatAoM kI 91 92 93 94 95 958 AvazyakatA hai? jisa sAdhaka meM mUla pATha meM ullikhita guNa vidyamAna hote haiM, vahI vAstava meM isa vrata kA Wan 7. sAdharmika-samAna veSa aura samAna dharmAnuyAyI / 8. kula - eka guru ke ziSyoM kA samudAya athavA eka vAcanAcArya se jJAnAdhyayana karane vAle / 9. gaNa - aneka kuloM ke samUha yA vRddha sAdhuoM kI ziSya paramparA / 10. saMgha - sAdhu, sAdhvI, zrAvaka, zrAvikAoM kA samUha / ina sabakI vaiyAvRtya nirjarA ke hetu karanI cAhie, yaza-kIrti Adi ke lie nhiiN| bhagavAna ne vaiyAvRtya ko 5 5 Abhyantara tapa ke rUpa meM pratipAdita kiyA hai| isakA sevana dohare lAbha kA kAraNa hai- vaiyAvRtyakarttA karmanirjarA kA lAbha karatA hai aura jinakA vaiyAvRtya kiyA jAtA hai, unake citta meM samAdhi, sukha-zAnti utpanna hotI hai| arthAt-dharma kI sAdhanA ke lie vidhipUrvaka AcArya Adi ke lie anna Adi upayogI vastuoM kA saMgraha karanA - prApta karanA vaiyAvRtya kahalAtA hai| vaiyAvRtya ke dasa pAtra haiN| sAdhu ko ina dasa kI sevA karanI cAhie, ataeva vaiyAvRtya ke bhI dasa prakAra hote haiN| 1. AcArya - saMgha ke nAyaka, paMcavidha AcAra kA pAlana karane-karAne vaale| 5. glAga - rugNa muni / 6. zaikSa- navadIkSita / 2. upAdhyAya - viziSTa zrutasampanna, sAdhuoM ko sUtrazikSA dene vAle / 3. sthavira - zruta, vaya athavA dIkSA kI apekSA se vRddha sAdhu, arthAt sthAnAMga - samavAyAMga Adi AgamoM ke vijJAtA, sATha varSa se adhika vaya vAle athavA kama se kama bIsa varSa kI dIkSA vAle / 4. tapasvI - belA-telA Adi tathA AtApana yoga Adi karane vAle / veyAvaccaM vAvaDabhAvo iha dhammasAhaNanimittaM / annAiyANa vihiNA, saMpAyaNamesa bhAvattho // Ayariya-uvajjhAe - thera- tavassI - gilANa - sehANaM / sAhammiya-kula- gaNa - saMgha-saMgayaM tamiha kAyavvaM // ' 1. abhayadeva TIkA se uddhRta / zrI praznavyAkaraNa sUtra (332) Shri Prashna Vyakaran Sutra fafa ba phaphaphaphaphaphaphaphaphapha 5 Wan Wan 5

Page #411
phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan eka prazna sahaja hI utpanna hotA hai ki para- nindA aura para ko doSa denA doSa to hai kintu adattAdAna ke 5 sAtha unakA sambandha jor3anA kaise upayukta sakatA hai ? arthAt jo para- nindA karatA hai aura para ke sAtha dveSa karatA hai, vaha adattAdAnaviramaNa vrata kA pAlana nahIM kara sakatA aura jo yaha nahIM karatA vahI pAlana kara sakatA hai, aisA kyoM kahA gayA hai ? isa prazna kA samAdhAna AcArya abhayadeva ne isa prakAra kiyA hai sAmIjIvAdattaM titthayareNaM taheva ya gurUhiM / arthAt adatta cAra prakAra kA hai - svAmI adatta arthAt svAmI ke dvArA binA diyA, jIva- adatta, pha tIrthaMkara - adatta aura guru- adatta / nindA nindanIya vyakti dvArA tathA tIrthaMkara aura guru dvArA ananujJAta (adatta) hai, isI prakAra doSa denA bhI dUSaNIya jIva evaM tIrthaMkara - guru dvArA ananujJAta hai, ataeva inakA sevana ananujJAta- adatta kA sevana karanA hai| isa prakAra adattAdAna - tyAgI ko para- nindA aura dUsare ko doSa lagAnA yA kisI para dveSa karanA bhI tyAjya hai| Elaboration-In the present aphorism, the capabilities that are necessary for properly practicing the vow of non-stealing have been narrated. Only that monk who has the qualities as mentioned in the aphorism, is capable of properly practicing this vow. Service is stated to be of tens types to collect properly the articles needed from practice of dharma by acharya and others is called vaiyavritya (service). The monks who should be served are of ten types 5 namely - Acharya, Upadhyaya, Sthavir, Tapasvi, Glaan, Shaiksh, Saudharmik, Kula, Gana and Sangh. A monk should serve monks of these ten categories. Thus service is of ten types 1. Acharya--The head of the organisation. He practices five types of conduct and ensures that the other monks follow it. 2. Upadhyaya-He has expert knowledge of scriptures. He teaches scriptures to other monks. 3. Sthavir-An experienced monk is in three froms namely due to his age, knowledge of scriptures or span of life as a monk. Here knowledge of scriptures means study Sthanang and Samvayang Sutra, age means at least sixty years of age and life as a monk means at least twenty years experience as a monk. 4. Tapasvi-It means that monk who has practiced part for a monk and suchlike special austerities. 5. Glaan-It means a sick monk. zru.2, tRtIya adhyayana : dattAnujJAta saMvara (333) Sh. 2, Third Chapter: To Get... Samvar 2 4595 5 5 5 59595955 5 5 5 5 5 5 55 5 5 5 5 55955 5 5 5 5 5 5955 5959595952 Wan 5 Wan Wan Wan 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 5 555 5555555 552 Wan

Page #412
4545454545454545454545454545454545454545454545455 456 457 455 456 457 455 456 455 456 457 458 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 455 456 457 454 455 456 45 44 445 446 447 444 445 446 447 4444444444 4 4 6. Shaiksh-It means newly initiated. 7. Saudharmik-It means monks who have similar dress and fallow y the same code. 8. Kula-It means the group under the same teacher. 9. Gana-It means formation that consists of many groups (Kuls). 10. Sangh-The organisation of monks, nuns, householder devotees both male and female. All these should be served with a desire to shed Karma and not for any fame. The omniscient has termed it as internal austerity. It provides two benefits-one who serves sheds his Karmas, secondly one who has been served gets equanimity, peace and comfort. 45. A question arises that it is bad to criticise others, to caste aspersion 5 on others, but how far it is proper to call it stealing (adattadan). It is said that a person who criticise others or has hatred for others, he cannot practice the vow of non-stealing. But why is it so ? 4i Acharya Abhayadev has replied to it in the following manner Stealing (adatt-not offered) is of four types--not offered by the owner, not offered by a living being, not offered by Trithankar and not offered by the teacher. Criticism is not an offering by the person who is being criticised, or the Tirthankar or by the spiritual master. Similarly condemnation is also not offered by the person condemned, the Tirthankar or the spiritual master. So such an activity is practicing stealing (adattadan). The person who has discarded adattadan, he should not indulge in criticising or condemning others or having hatred towards others. __ asteya vrata kI ArAdhanA kA phala ADVANTAGE OF ITS PRACTICE 133. imaM ca paradavvaharaNaveramaNaparirakkhaNaTThayAe pAvayaNaM bhagavayA sukahiyaM attahiyaM peccAbhAviyaM OM AgamesibhaI suddhaM NeyAuyaM akuDilaM aNuttaraM savvadukkhapAvANaM viuvsmnnN| 133. yaha acaurya vratta ke siddhAnta rUpa pravacana bhagavAna tIrthaMkara deva ne bhalIbhAMti pharamAyA hai| + yaha pravacana AtmA ke lie hitakArI hai, AgAmI bhava meM zubha phala pradAna karane vAlA aura bhaviSya meM hai kalyANakArI hai| yaha pravacana zuddha hai, nyAya-yukti-tarka se saMgata hai, kuTilatA se rahita hai, sarvottama hai - OM tathA samasta duHkhoM aura pApoM ko vizeSa rUpa se zAnta kara dene vAlA hai| 4 4 4 4 4 4 4 4 4 4 4 4 57 4 4 454 455 456 4 4 4 4 4 4 4 455 456 457 454 4 zrI praznavyAkaraNa sUtra ( 334 ) Shri Prashna Vyakaran Sutra 454545454545455 456 455 456 457 455 456 457 455454545454545454545455 456 455 456 45454545454545

Page #413
) mAnAmAnAmA ) ) nAnAgAmA )) ) )) IEIR ) ) ) ) 1554455555555555555555550 . vivecana : prastuta pATha meM asteyavrata sambandhI bhagavatpravacana kI mahimA batalAI gaI hai| sAtha hI vrata ke pAlanakartA ko prApta hone vAle phala kA bhI nirdeza kiyA gayA hai| 133. This vow of avoiding taking away (stealing) an article belonging to others, has been narrated in a logical manner by Tirthankar. This lesson is beneficial for the soul. It is going to provide good result in the succeeding life. It is meritorious in future. It is best and logical. It easily leads to salvation. It is the best of all. It pacifies all the troubles and sins completely. Elaboration--In the present lesson, the importance of the word of Tirthankar has been narrated. Simultaneously the benefits of it to the person who practices this vow have been mentioned. ___pUrvokta sUtrapAThoM meM zAstrakAra ne asteya vrata kI mahimA, usakA svarUpa aura isake virAdhaka ArAdhaka ke bAre meM spaSTa vivecana kiyA hai| aba yahAM acaurya saMvara ko sAdhaka ke mana-vacana-kAyA meM baddhamUla karane hetu isakI pAMca bhAvanAyeM nimnokta sUtra pAThoM meM batAI hai - In the aforesaid aphorisms the author has lucidly elaborated the i importance of vow of non-stealing, its definition as well as its practicers and non practicers. Now he procedes to narrate the five sentiments that absorb this Achorya Samvar mentally, vocally and physicallyasteya vrata kI pA~ca bhAvanAe~ FIVE SENTIMENTS OF THE VOW OF NON-STEALING 134. tassa imA paMca bhAvaNAo hoMti prdvv-hrnn-vermnn-prirkkhnntttthyaae| 134. paradravyaharaNaviramaNa (adattAdAnatyAga) vrata kI pUrI taraha rakSA karane ke lie pA~ca bhAvanAe~ haiM, jo Age kahI jA rahI haiN| ____134. There are five sentiments to completely safe-guard the vow of // non-stealing. The same are being narrated here. prathama bhAvanA-nirdoSa upAzraya FIRST SENTIMENT-FAULTLESS UPASHRAYA 135. paDhama-devakula-sabhA-ppavA-vasaha-rukkhamUla-ArAma-kaMdarAgara-giri-guhAkammaMtaujjANa-jANasAlA-kuviyasAlA-maMDava-suNNaghara-susANa-leNa-AvaNe aNNammi yI evamAiyammi daga- maTTiya-bIja-hariya-tasapANaasaMsatte ahAkaDe phAsue vivitte pasatthe uvassae hoi vihriyvvN| __ AhAkammabahule ya je se Asitta-sammajjiya-uvalitta-sohiya-chAyaNa-dUmaNa-liMpaNaaNuliMpaNa- jalaNa-bhaMDacAlaNaM aMto bahiM ca asaMjamo jattha vaDDai saMjayANa aTThA vajjiyavyo hu uvassao se tArisae suttpddikutthe| ) ) ))) ) ) )) Wan zru.2, tRtIya adhyayana : dattAnujJAta saMvara (335) Sh.2, Third Chapter: To Get... Samvar 55555555555555555555555555555555555

Page #414
855555555555555555555555555554I evaM vivattavAsavasahisamiijogeNa bhAvio bhavai aMtarappA NiccaM-ahiMgaraNakaraNakArAvaNapAvakammavirao dattamaNuNNAya ugghruii| 135. prathama bhAvanA hai| (vivikta evaM nirdoSa vasati kA sevana karanA) vaha isa prakAra hai-devAlaya, OM sabhA-vicAra-vimarza kA sthAna athavA vyAkhyAnasthAna, prapA-pyAU, Avasatha-parivrAjakoM ke Thaharane kA sthAna, vRkSamUla, ArAma-latAmaNDapa Adi se yukta, dampattiyoM ke ramaNa karane yogya bagIcA, OM kandarA-guphA, Akara-khAna, giriguhA-parvata kI guphA, karma-jisake andara sudhA (cUnA) Adi taiyAra kiyA jAtA hai, bAga-bagIce, yAnazAlA-ratha Adi rakhane kI vAhanazAlAyeM, kupyazAlA-ghara kA sAmAna rakhane kA sthAna, maNDapa-vivAha Adi ke lie yA yajJAdi ke lie banAyA gayA maNDapa, zUnya ghara, zmazAna, pahAr3a meM banA gRha tathA dukAna tathA isI prakAra ke anya sthAnoM meM jo bhI sacitta jala, miTTI, : bIja, dUba harI vanaspati aura cIMTI-makor3e Adi trasa jIvoM se rahita ho, jise gRhastha ne apane lie / banavAyA ho, aise prAsuka-jIva-jantu rahita ho, strI, pazu evaM napuMsaka ke saMsarga se rahita ho aura isa ! kAraNa jo yogya ho, aise upAzraya meM sAdhu ko viharanA cAhie-ThaharanA caahie| (kisa prakAra ke upAzraya-sthAna meM nahIM ThaharanA cAhie? isakA uttara yaha hai-) sAdhuoM ke nimitta hai jisake lie hiMsA kI jAye, aise AdhAkarma ke doSa se paripUrNa, Asikta-jala ke chir3akAva vAle, ma saMmArjita-buhArI se sApha kiye hue, uttikta-pAnI se khUba sIMce hue, zobhita-sajAye hue, chAdana-DAbha ! OM Adi se chAye hue, dUmana-kalaI Adi se pote hue, limpana-gobara Adi se lIpe hue, anuliMpana-lIpe / 5 ko phira lIpA ho, jvalana-agni jalAkara garma kiye hue yA prakAzita kiye hue, bhANDoM-sAmAna ko / idhara-udhara haTAye hue arthAt sAdhu ke lie koI sAmAna idhara-udhara kiyA gayA ho aura jisa sthAna ke , OM andara yA bAhara (samIpa meM) jIvavirAdhanA hotI ho, ye saba jahA~ sAdhuoM ke nimitta se hoM, vaha 5 sthAna-upAzraya sAdhuoM ke lie varjanIya hai| aisA sthAna zAstra dvArA niSiddha hai| isa prakAra vivikti vAsa vasati (nirdoSa sthAna meM nivAsa) rUpa samiti ke yoga -cintana yukta prayoga + se saMskArita sAdhu kA antarAtmA sadA doSayukta AcaraNa ke karane aura karavAne ke pApakarma se virata ho jAtA hai tathA datta-anujJAta avagraha meM ruci vAlA hotA hai| ___135. The first of the five sentiments is to have a lonely and faultless place of stay. Such a place is a temple, common place to assemble, a place 4 meant for lectures, a place meant for serving water, a place meant for stay of mendicants, the root of a tree, a place covered with creeper for taking rest, a garden suitable for amorous enjoyments of couples, a cave, a mine, a hilly cave, a place where lime is prepared, a garden of flowering trees, a place stationing chariots, the store in a house, an enclosure for celebrating marriages, a place for yajnas, a vacant house (ruin), a cremation ground, a shop or house on a hill and any suchlike "nAnAnAnAgAgAanana )) ))) ) zrI praznavyAkaraNa sUtra (336) Shri Prashna Vyakaran Sutra 8555555555555555555 555555558

Page #415
555555555555555555555555555558 5555 45EER Wan place free from organic water, earth, seed, green grass, ants and suchlike $i mobile living beings, which the householder has build for his own use. It i should be free from living beings. It should not have women, animals or eunuchs. It should be worthy due to above reasons. A monk should stay in such a place. (What kind of place of stay should be avoided? The answer to this E question is-) The following places of stay are prohibited in scripturesfi A place replete with the Adhakarmi fault like indulging in violence for fi arranging a place of stay for monks. A place sprinkled with water, cleaned with a broom, drenched with water, decorated, thatched with coir etc., white-washed with lime, plastered with cow-dung etc., # repeatedly plastered, warmed or lit by fire, made vacant by shifting f things to accomodate monks and a place where living beings are harmed 4 fi in the neighbourhood. When all this is being done to accomodate monks, such places are prohibited for monks. This is according to scriptures. 6 Thus a monk who stays in such a place free from faults and suitable i for practicing state of equanimity, always saves himself from cause of bad state of existence and sins. He is the one interested in the vow of non-stealing. dvitIya bhAvanA-nirdoSa saMstAraka SECOND SENTIMENT : FAULTLESS BEDDING 136. biiyaM-ArAma-ujjANa-kANaNa-vaNappadesabhAge jaM kiMci ikkaDaM ca kaThiNagaM ca jaMtugaM ya parAmerakucca-kusa-Dabha-palAla-mUyaga-vallaya-puSpha-phala-taya-ppavAla-kaMda-mUla-taNa-kaTTha - sakkarAi giNhai sejjovahissa aTThA Na kappae uggahe adiNNammi gihiuM je haNi haNi uggahaM 5 aNuNNaviyaM gihiyvvN| evaM uggahasamiijogeNa bhAvio bhavai aMtarappA NiccaM ahigaraNa-karaNa-kArAvaNa-pAvakammavirae dattamaNuNNAya ugghruii| 136. dUsarI bhAvanA anujJAta saMstAraka grahaNa rUpa hai| vATikA, bAga, bagIce, kAnana-nagara ke samIpa kA vana aura vana-nagara se dUra kA vanapradeza Adi sthAnoM meM jo kucha bhI (acitta) sUkhA ghAsa tathA kaThina-ghAsa kI eka jAti vizeSa, jantuka-pAnI meM utpanna hone vAlA ghAsa, parA nAmaka ghAsa, merA-mUMja kA tRNa, kUrca-kUcI banAne yogya ghAsa, kuza, DAbha, palAla, mUyaka nAmaka ghAsa, valvaja ghAsa, puSpa, phala, chAla, pravAla, kanda, mUla, tRNa, lakar3I aura kaMkar3a Adi dravya saMstAraka rUpa upadhi ke lie Wan athavA saMstAraka evaM upadhi ke lie grahaNa karatA hai tathA upAzraya ke bhItara kI grAhya vastuoM ko bhI dAtA dvArA diye binA grahaNa karanA nahIM klptaa| tAtparya yaha hai ki upAzraya kI anujJA le lene para bhI ma 855555555FTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting | zru.2, tRtIya adhyayana : dattAnujJAta saMvara (337) Sh.2, Third Chapter: To Get... Samvar emaeeEEEEEET

Page #416
2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 - Wan 1 5 upAzraya ke bhItara kI ghAsa Adi lenA ho to unake lie pRthak rUpa se anujJA prApta karanI caahie| ! upAzraya kI anujJA prApta kara lene mAtra se usameM rakhI anya tRNa Adi vastuoM ke lene kI anujJA le lI, aisA nahIM mAnanA caahie| Wan Wan Wan Wan Wan Wan Wan *******************tt****tttttttti Wan Wan isa prakAra avagrahasamiti ke yoga se bhAvita antaHkaraNa vAlA sAdhu sadA doSayukta AcaraNa ke kAraNabhUta pApakarma ke karane aura karAne se nivRtta hotA - bacatA hai aura datta - anujJAta avagraha kI ruci ! vAlA hotA hai| 137. taiyaM - pIDhaphalagasijjAsaMtharagaTTayAe rukkhA Na chiMdiyavvA Na cheyaNeNa bheyaNeNa sejjA 5 kAriyavvA, jasseva uvassae vasejja sejjaM tattheva gavesijjA, Na ya visamaM samaM karejjA, Na ! pha 136. The second sentiment is about the bedding. The bedding a monk ! accepts is the lifeless grass, hard grass, grass growing in water, the hay, the grass with which broom is prepared, soft grass, such types of grass as para, mera, moojak, valvaj, flowers, fruit, skin of a tree, root, its wood and the like which he takes for use as bedding. If such articles are lying in the upashraya, the monks do not use them unless they are specifically offered by the owner or the donor. In other words, even if the permission for stay in the upashraya has been obtained, if he wants to use the grass and the like lying in it, he should seek permission for it. Simply by securing the permission for use of upashraya he should not take it for ! granted as permission for using things lying therein. Thus a monk whose heart is in a state of equanimity regarding collection of articles saves himself from committing sin and getting sin committed. The sins leading to bad state of existence. He has a bent of mind to accept that only which is properly offered. 5 saMvuDabahule samAhibahule dhIre kAeNa phAsayaMto sayayaM ajjhaSpajjhANajutte samie ege carijja dhammaM / tRtIya bhAvanA - zayyA - parikarmavarjana THIRD SENTIMENT: AVOIDING SINFUL ACTIVITIES FOR GETTING BED NivAya - pavAyaussugattaM, Na DaMsamasagesu khubhiyavvaM, aggI dhUmo Na kAyavvo, evaM saMjamabahule saMvarabahule evaM sejjAsamiijogeNa bhAvio bhavai aMtarappA NiccaM ahigaraNa-karaNakArAvaNa - pAvakammavirae dattamaguNAya uggaharuI / 137. tIsarI bhAvanA zayyA - parikarmavarjana hai| (sAdhu ko ) caukI, paTTe, zayyA aura saMstAraka ke lie vRkSoM kA chedana nahIM karanA caahie| vRkSoM ke chedana yA bhedana se zayyA taiyAra nahIM karavAnI caahie| sAdhu jisake upAzraya meM nivAsa kare Thahare, vahIM zayyA kI gaveSaNA karanI caahie| vahA~ kI bhUmi yadi zrI praznavyAkaraNa sUtra (338) 2595555 5 5 5 5 5 5 55 5 5 5555 5 5 5 5 5555555 5 5 5951 Shri Prashna Vyakaran Sutra

Page #417
F viSama ( U~cI-nIcI) ho to use sama na kre| pavanahIna sthAna ko adhika pavana vAlA athavA adhika pavana vAle sthAna ko pavanarahita - kama pavana vAlA banAne ke lie utsuka na ho aisA karane kI abhilASA bhI na kare, DAMsa-macchara Adi ke hone para kSubdha nahIM honA cAhie aura unheM haTAne ke lie Aga yA dhu~A Adi nahIM karanA caahie| isa prakAra saMyama meM pravINa, saMvara kI pradhAnatA vAlA, kaSAya evaM indriyoM ke nigraha kI pradhAnatA vAlA, citta kI samAdhi kI pradhAnatA vAlA dhairyavAna muni kAya se isa vrata kA pAlana karatA huA nirantara AtmA ke dhyAna meM lIna rahakara, samitiyukta rahakara aura ekAkI ( rAga-dveSa se rahita ) hokara dharma kA AcaraNa kare / isa prakAra zayyAsamiti ke yoga se bhAvita antarAtmA vAlA sAdhu sadA durgati ke kAraNabhUta pApakarma 'se virata hotA hai aura datta - anujJAta avagraha kI ruci vAlA hotA hai| Wan Wan phra 137. The third sentiment is avoidance of sin for procuring bed. Its nature is as follows: One should not cut trees for preparing planks. He should not get prepared the bed by getting the trees cut. A monk should seek bed only in the locality where he is staying. In case the floor of the upasharaya (place of stay) is uneven, he should not make it even. He f should not be anxious to make the place airy which is not airy and the Wan place, which is very airy as not airy. He should not have a desire to do so. He should not feel dejected about mosquitoes. He should not create smoke to remove them. Thus a monk who is awakened towards his selfrestraint, who is avoiding inflow of Karma, who is controlling his passions and senses, who is courageous in maintaining the state of equanimity remains continuously cautious about his soul while practicing this vow of non-stealing. He should remain in a state of equanimity, devoid of attachment and hatred while practicing his dharma. caturtha bhAvanA - anujJAtabhaktAdi FOURTH SENTIMENT FOOD OFFERED ACCORDING TO CODE 138. cautthaM - sAhAraNa - piMDapAyalAbhe sati bhottavvaM saMjaeNaM samiyaM, Na sAyasUpAhiyaM, Na khaddhaM, Na vegiyaM, Na turiyaM, Na cavalaM, Na sAhasaM Na ya parassa pIlAkarasAvajjaM taha bhottavyaM jaha se taiyavayaM Na sIi / sAhAraNapiMDapAyalAbhe suhumaM adiNNAdANavayaNiyamaviramaNaM / zru. 2, tRtIya adhyayana : dattAnujJAta saMvara phra pha Thus a monk who keeps his inner self in a state of equanimity towards bed remains detached from sinful activities, which are the cause of bad state of existence. He has an attitude to accept only, that which is offered to him according to the code in scriptures. Wan (339) Sh. 2, Third Chapter: To Get... Samvar 5 phra pha Wan

Page #418
55555555555555555555555555555 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting evaM sAhAraNapiMDapAyalAbhe samiijogeNa bhAvio bhavai aMtarappA NiccaM ahigaraNa-karaNa-kArAvaNa-pAvakammavirae dattamaNuNNAya ugghruii| 138. cauthI bhAvanA anujJAtabhaktAdi hai| vaha isa prakAra hai-saMgha ke saba sAdhuoM ke lie sammilita # AhAra-pAnI Adi milane para sAdhu ko samyak prakAra se-yatanApUrvaka khAnA caahie| zAka aura dAla Wan hI adhika nahIM khAnI caahiye| sarasa-svAdiSTa bhojana adhika (yA zIghratApUrvaka) nahIM khAnA cAhie (kyoMki aisA karane se anya sAdhuoM ko aprIti utpanna hotI hai aura vaha bhojana adatta ho jAtA hai) ma tathA jaldI-jaldI kavala nigalate hue bhI nahIM khAnA caahie| grAsa ko jhaTapaTa muMha meM nahIM DAlanA caahiye| caMcalatApUrvaka hAtha gardana Adi bahuta hilA DulAkara nahIM khAnA cAhie aura na vicAravihIna Wan hokara khAnA caahie| jo dUsaroM ko pIr3Ajanaka ho aura sAvadha pApayukta ho isa taraha nahIM khAnA caahie| sAdhu ko isa rIti se bhojana karanA cAhie jisase usake tIsare vrata meM bAdhA upasthita na ho| yaha adattAdAnaviramaNavrata kA sUkSma-atyanta rakSA karane yogya niyama hai| isa prakAra sammilita bhojana ke lAbha meM samiti ke yoga se bhAvita antaHkaraNa vAlA sAdhu sadA durgati hetu pApakarma se virata hotA hai aura datta evaM anujJAta avagraha kI ruci vAlA hotA hai| ___138. Fourth sentiment is regarding taking offered food and the like. It is like this : When food and water is procured collectively for all the monks, a monk should eat it with proper discrimination. He should not consume the sweat juicy rich food in greater quantity (or hurriedly as it may cause dejection in the mind of other monks as that food then becomes not offered). He should not take the morsels of food hurriedly swallowing them. He should not take his meal in a state of restlessness. He should not eat without proper care and in a way that may cause trouble to others. A monk should take his food in such a way that it may not cause any transgression in the practice of this third vow of nonstealing. This is the subtle principle of properly safeguarding the vow of avoiding stealing. Thus a monk who maintains a state of equanimity in his mind while jointly having his food, is always away from such sinful acts that may lead to bad state of existence in next life. He has an inclination of taking only that, which is offered strictly according to the code. pA~cavI bhAvanA-sAdharmika-vinaya FIFTH SENTIMENT : HUMILITY TOWARDS CO-RELIGIONIST 139. paMcamagaM-sAhammie viNao pauMjiyavvo, uvagaraNapAraNAsu viNao pauMjiyaco, OM vAyaNapariyaTTaNAsu viNao pauMjiyabbo, dANagahaNapucchaNAsu viNao pauMjiyavyo, NikkhamaNapavesaNAsu |zrI praznavyAkaraNa sUtra (340) Shri Prashna Vyakaran Sutra B55555555))))))))))555555555555555

Page #419
viNao pauMjiyavbo, aNNesu ya evamAisu bahusu kAraNasaesu viNao pauMjiyavvo / viNao vi tavo, tavo vidhammo tamhA viNao pauMjiyavvo gurusu sAhusu tavassIsu ya / evaM viNaeNa bhAvio bhavai aMtarappA NiccaM ahigaraNa karaNa- kArAvaNa- pAvakammavirae dattamaNuSNAya uggaharuI / 139. pA~cavIM bhAvanA sAdharmika - vinaya sAdharmika sAdhuoM ke prati vinaya kA prayoga karanA caahie| (rugNatA Adi kI sthiti meM) upakAra aura tapasyA kI pAraNA- - pUrti meM vinaya kA prayoga karanA caahie| vAcanA arthAt sUtragrahaNa meM aura gRhIta sUtra kI punarAvRtti meM vinaya kA prayoga karanA caahie| bhikSA meM prApta anna Adi anya sAdhuoM ko dene meM tathA unase grahaNa karane meM aura vismRta athavA zaMkita sUtrArtha sambandhI pRcchA karane meM vinaya kA prayoga karanA caahie| upAzraya se bAhara nikalate aura usameM praveza karate samaya vinaya kA prayoga karanA caahie| inake atirikta isI prakAra ke anya saikar3oM kAraNoM meM (kAryoM ke prasaMga meM) vinaya kA prayoga karanA caahie| kyoMki vinaya bhI apane Apa meM tapa hai aura tapa bhI dharma hai| ataeva vinaya kA AcaraNa karanA caahie| (vinaya kinakA karanA cAhie ?) gurujanoM kA, sAdhuoM kA aura (telA Adi) tapa karane vAle tapasviyoM kA / isa prakAra vinaya se yukta antaHkaraNa vAlA sAdhu adhikaraNa- pApa ke karane aura karavAne se virata tathA datta-anujJAta avagraha meM ruci vAlA hotA hai / (341) Wan pha Wan 139. Fifth sentiment is humility towards co-religionist. One should follow it. He should behave with humility while dealing with a monk who is sick or who is completing his long fasting. He should practice it when he is taking lesson in scriptures and when he is revising them. He should practice it in offering the collected food to other monks and in accepting food from others. He should practice it when he wants to ask about the lesson, which he has forgotten or about which he has any doubt regarding its real meaning. He should practice it while going out from the Upashraya and while coming in. He should practice it in other suchlike activities also because humility is also a form of austerity and austerity is also dharma. So one should practice humility. For whom one should have a sense of humility? He should exhibit it for his teachers, monks and those who are fasting for three days or more. Thus a monk with his inner bent of mind practicing humility, remains detached in doing and getting done the sinful activities. He is interested in accepting only, that which is offered to him according to code. zru.2, tRtIya adhyayana : dattAnujJAta saMvara 25555555595959595959 55 5 55955 5959595@ Sh. 2, Third Chapter: To Get... Samvar ba Wan Wan Wan 5 phaphaphapha Wan Wan

Page #420
85555555555555555555555555555555555551 ) )) )) )) ) ) ) ) )) )) fa vivecana (sUtrAGka 135 se 139 taka) : tRtIya vrata kI pA~ca bhAvanAe~ kahI gaI haiN| prathama bhAvanA meM nirdoSa upAzraya ko grahaNa karane kA vidhAna kiyA gayA hai| Adhunika kAla meM upAzraya zabda se eka viziSTa prakAra ke Wan sthAna kA bodha hotA hai aura sarvasAdhAraNa meM vahI artha adhika pracalita hai| kintu vastutaH jisa sthAna meM sAdhujana Thahara jAte haiM, vahI sthAna upAzraya kahalAtA hai| yahA~ aise katipaya sthAnoM kA ullekha kiyA gayA hai jinameM sAdhu Thaharate the| ve sthAna haiM-devakula-devAlaya, sabhAbhavana, pyAU, maTha, vRkSamUla, bAga-bagIce, guphA, khAna, giriguhA, kArakhAne, udyAna, yAnazAlA (rathAdi rakhane ke sthAna), kupyazAlA-ghara-gRhasthI kA sAmAna rakhane kI jagaha, maNDapa, zUnyagRha, zmazAna, parvatagRha, dukAna aadi| ina yA isa prakAra se anya jina sthAnoM meM sAdhu nivAsa kare vaha nirdoSa honA caahie| sAdhu ke nimitta se , OM usameM kisI prakAra kA jhAr3anA-pauMchanA, lIpanA-potanA Adi Arambha-samArambha na kiyA jaaye| dvitIya bhAvanA kA Azaya yaha hai ki nirdoSa upAzraya kI anumati prApta ho jAne para apane saMstAraka (bichaune) ke liye vahA~ rakhe hue sUkhe ghAsa, pavAla Adi kI sAdhu ko AvazyakatA ho to usake lie pRthak rUpa se usake svAmI kI anajJA prApta karanI caahie| aisA nahIM mAnanA cAhie ki upAzraya kI anumati le lene se OM usake bhItara kI vastuoM kI bhI anumati prApta kara lii| jo bhI vastu grahaNa karanI ho vaha nirdoSa aura datta hI ! honI caahie| tIsarI bhAvanA zayyAparikarmavarjana hai| isakA abhiprAya hai ki sAdha ke nimitta se pITha, phalaka Adi banavAne ! ke lie vRkSoM kA chedana-bhedana nahIM honA caahie| upAzraya meM hI zayyA kI gaveSaNA karanI caahie| vahA~ kI bhUmi OM viSama ho to use samatala nahIM karanI caahie| vAyu adhika Aye yA kama Aye, isake lie utkaMThita honA nahIM caahie| upAzraya meM DAMsa-macchara satAyeM to citta meM kSobha utpanna nahIM hone denA cAhie-usa samaya meM samabhAva rahanA caahie| DAMsa-macchara bhagAne ke lie Aga yA dhUma kA prayoga karanA nahIM cAhie aadi| ____ cauthI bhAvanA kA sambandha prApta AhArAdi ke upabhoga ke sAtha hai| sAdhu jaba anya sAdhuoM ke sAtha AhAra karane baiThe to sarasa AhAra jaldI-jaldI na khAye, anya sAdhuoM ko Thesa pahuMce, isa prakAra na khaaye| sAdhAraNa ! arthAt aneka sAdhuoM ke lie sammilita bhojana kA upabhoga samabhAvapUrvaka, anAsakta rUpa se kre| pA~cavIM bhAvanA sAdharmika vinaya hai| samAna AcAra-vicAra vAle sAdhu sAdharmika kahalAte haiN| bImArI Adi kI avasthA meM anya ke dvArA jo upakAra kiyA jAtA hai, vaha upakaraNa hai| upakaraNa evaM tapazcaryA kI pAraNA ja ke samaya vinaya kA prayoga karanA cAhie, arthAt icchAkArAdi dekara, jabardastI na karate hue ekatra yA anekatra ! garu kI AjJA se bhojana karanA caahie| vAcanA. parivartana evaM pacchA ke samaya vinaya-prayoga kA 3 vandanAdi vidhi krnaa| AhAra ke dete-lete samaya vinayaprayoga kA artha hai-guru kI AjJA prApta karake denaa-lenaa| upAzraya se bAhara nikalate aura upAzraya meM praveza karate samaya vinayaprayoga kA artha AvazyakI aura naiSedhikI karanA Adi hai| abhiprAya yaha hai ki pratyeka kriyA AgamAdeza ke anusAra karanA hI yahA~ vinayaprayoga : kahA gayA hai| ) ) ) ) )) )) )) ) )) )) )) |zrI praznavyAkaraNa sUtra ja (342) Shri Prashna Vyakaran Sutra 55555555555555555555555555555

Page #421
4444546454545454545454545454545454545451 451 454 455 456 457 455 456 457 455 456 457 451 1541 45 46 47 4 4 4 4 4 1 4 4 4 4 4 4 4 4 4 4 457 455 456 457 4 4 455 456 456 457 41 41 41 41 41 41 41 41 4 4 Elaboration-In aphorism 135 to 139, five sentiments of the third vow of non-stealing have been described. In the first sentiment the procedure of having faultless place of stay (upashraya) has been narrated. In the present age the word upashraya is understood to mean a particular place specially designated as such and this meaning is commonly prevalent. But in reality upashraya is that place where the monks stay. Here some such places are mentioned where they stay. They are the temple, the place where assembly is held, the place where water is served, 5 hermitage, the root of a tree, a garden, a cave, a mine, a cave in hills, a 4 factory, a orchard, a place where chariots are stationed, a store of a $ householder, an enclosure, a vacant house, a cremation ground, a houses on a hill, a shop and the like. Such and other suchlike places where a monk stays should be faultless. They should not in any way be cleaned, plastered and the like specifically for the stay of the monks. No activity involving hurt to living being should be done for monks. $ The gist of the second sentiment is that even after securing the si permission for stay in a faultless Upashraya, he should again seek permission if he has a need to use any hay or grass or straw lying 4therein. He should not take it for granted that the permission for use of Upashraya includes the permission for using the things lying therein. Whatever a monk wants to have should be free from any fault and should be the one that is properly offered. The third sentiment is avoiding activity regarding preparation of bed. It means that trees should not be cut or pierced in order to get prepared stool, plank and the like specifically for a monk. A bed should be sought in the Upash, aya itself. In case the ground is uneven, it should not be 41 levelled, one should not feel bad whether it is airy or not. One should not $ feel disgusted if the mosquitoes trouble in the Upashraya. He should remain in a state of equanimity at that time. He should not lit fire or create smoke so that the mosquitoes may fly away. The fourth sentiment is about food and its consumption. When a monk sits with other monks to take his meals, he should not take juicy food in a hurry. He should not take his food in such a way that it causes disturbance to other monks. He should take food in a state of equanimity $i and with a feeling of detachment while having it with other monks. 4 4 4 4 4 4 4 4 4 4 455 456 4 4 4 455 456 457 4 4 4 4 4 4 4 4 4 4 4 4 4 5 4 5 4 4 zru.2, tRtIya adhyayana : dattAnujJAta saMvara (343) Sh.2, Third Chapter: To Get... Samvar 4 4 4 454545454545454545454545454545454545454545454545455 456 457 455 456 457 455 456 457

Page #422
phra phra Wan 5 Fifth contemplation is humility towards co-religionist. A monk who practices the same code of conduct and has the same faith is called coreligionist. The attention given by other monks at the time of illness is called upakarn. A monk should be in a state of humility at the time of 5 upakarn and also when one is completing the period of long fasting. In other words he should first seek permission. He should not compel others. He should seek permission of his spiritual master or those who are there. Humility at the time of taking lessons or seeking clarification about scriptures means that he should properly bow to them according to the code of humility at the time of taking or giving food means that he should take or offer only with the permission of the spiritual master. Humility at the time of going out and entering in the Upashraya means that he should utter the words 'avashyaki' and 'Naishedhiki' respectively at those times. In fact every activity should be according the code laid down in the scriptures and humility lies in following that code. Wan 55555 5 5 Wan Wan upasaMhAra CONCLUSION 140. evamiNaM saMvarassa dAraM sammaM saMvariyaM hoi, suppaNihiyaM, evaM jAva paMcahiM vikAri maNa - vayaNa kAya - parirakkhiehiM NiccaM AmaraNaMtaM ca esa jogo Neyavvo dhiimayA maimayA aNAsavo 5 akaluso achiddo aparissAvI asaMkiliTTho suddho savvajiNamaNuNNAo / evaM taiyaM saMvaradAraM phAsiyaM pAliyaM sohiyaM tIriyaM kiTTiyaM ArAhiyaM ANAe aNupAliyaM bhavai / evaM gAyA bhagavA paNaviyaM parUviyaM pasiddhaM siddhaM siddhavarasAsaNamiNaM AghaviyaM sudesiyaM pasatthaM / // taiyaM saMvaradAraM samattaM tti vemi // 140. isa prakAra yaha tIsarA saMvara dvAra mana-vacana-kAyA dvArA pAMca bhAvanAoM ke cintana prayoga se surakSita hokara sAdhu ke dila-dimAga meM saMskAra rUpa meM acchI taraha baiTha jAtA hai| ina pAMca bhAvanAoM Wan 5 5 kA pAlana jIvana paryanta karanA caahie| yaha mahAvrata Azrava kA nirodhaka, kaluSita bhAvoM se rahita Wan achidra, zubha bhAvoM se yukta evaM saMkleza se rahita hai| yaha bhAvanA yoga samasta jinendroM dvArA anujJAta hai / Wan pha isa prakAra yaha tIsarA saMvara dvAra samyak rUpa se pAlita hotA hai, zobhita hotA hai| pAra pahuMcAyA jAtA 5 5 hai| kIrtita evaM ArAdhita hotA hai| aisA tIrthaMkara bhagavAna mahAvIra svAmI ne kahA hai / prarUpita kiyA hai| 5 Wan Wan yaha prasiddha evaM pramANoM se siddha hai / supratiSThita hai| bhavya jIvoM ke liye isakA upadeza kiyA gayA hai| yaha 5 5 prazasta kalyANakArI maMgalamaya hai| // tRtIya saMvaradvAra samApta // vaisA maiM kahatA hU~ (jaisA maiMne sunA hai / ) Wan zrI praznavyAkaraNa sUtra (344) Shri Prashna Vyakaran Sutra phra Wan phra

Page #423
%%$ %%%%% %%%% %%%% %%%% %%% %%%%%%%% 140. Thus bolstered by application and contemplation of the five o sentiments through mind, speech and body this third Samvar dvar fixes \ into the mind of a monk as an intrinsic attitude (samskar). These five sentiments should be observed throughout life. This great vow blocks the inflow of karmas, is free of pervert feelings and any leakage, has noble thoughts and is free of troubles. This association of sentiments has been conveyed by all jinas. Thus this third Samvar dvar is rightly observed, concluded, praised and practiced. Tirthankar Bhagavan Mahavir Swami has said and preached so. This is well known and authenticated and 4i established. This has been preached for the benefit of the deserving. This i is noble, benefic and auspicious. * THIRD GATEWAY OF SAMVAR CONCLUDED, SO I SAY 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 55F 55Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Si Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting zru.2, tRtIya adhyayana : dattAnujJAta saMvara (345) Sh.2, Third Chapter: To Get... Samvar 8555555555555555555555555555555555555 www.jainelibrary

Page #424
1 95 95 95 95 5 5 55 5 5 5 5 5 5555555955555555959 ktittmi********************************************* 5 pichale adhyayana meM tRtIya saMvaradvAra adattAdAnaviramaNavrata kA nirUpaNa kiyA gayA hai| acaurya mahAvrata kA samyak prakAra se paripAlana brahmacarya vrata ko dhAraNa aura pAlana karane para hI ho sakatA hai| 5 isaliye adattAdAnaviramaNa ke pazcAt brahmacarya vrata kA nirUpaNa kiyA jA rahA hai| Wan caturtha adhyayana : brahmacarya In the third gateway of Samvar the vow of avoiding stealing (adatt) has been described. The practice of this vow can be properly done only if one takes the vow of chastity (brahmcharya) and practices it properly. After the vow of non-stealing, the vow of chastity is going to be discussed. FOURTH CHAPTER : BRAHMCHARYA (CHASTITY) brahmacarya kI mahimA IMPORTANCE OF CHASTITY 141. jaMbU ! itto ya baMbhaceraM uttama-tava-niyama - NANa - daMsaNa - caritta - sammatta - viNaya- mUlaM, yama-niyama - guNappahANajuttaM, himavaMtamahaMtateyamaMtaM, pasatthagaMbhIrathimiyamajjhaM, ajjavasAhujaNAcariyaM, mokkhamaggaM, visuddhasiddhigaiNilayaM, sAsayamavvAbAhamapuNabbhavaM, pasatthaM, somaM, subhaM, sivamayalamakkhayakaraM, jaivarasArakkhiyaM, sucariyaM, subhAsiyaM, Navari muNivarehiM mahApurisadhIrasUra dhammiyadhiimaMtANa ya sayA visuddhaM, savvaM bhavvajaNANuciNNaM, NissaMkiyaM NinbhayaM NittusaM, NirAyAsaM NiruvalevaM NivbuigharaM NiyamaNippakaMpaM tavasaMjamamUladaliyaNemmaM paMcamahavvayasurakkhiyaM samiiguttiguttaM / jhANavarakavADasukayaM ajjhaSpadiNNaphalihaM saNNaddhocchaiyaduggaipahaM sugaipahadesagaM ca loguttamaM c| vayamiNaM paumasaratalAgapAli bhUyaM mahAsagaDaaragatuMbabhUyaM mahAviDimarukkhakhaMdhabhUyaM mahANagarapAgArakavADaphalihabhUyaM rajjupiNiddho va iMdakeU visuddhaNegaguNasaMpiNaddhaM, jammiya bhaggami hoi savvaM saMbhaggamathiyacuNNiyakusalliya - pallaTTa - paDiya -khaMDiya - parisaDiya - viNAsiyaM viNayasIlatavaNiyama - guNasamUhaM / taM baMbhaM bhagavaMtaM / 141. zrI sudharmA svAmI apane pramukha ziSya jambU svAmI se kahate haiM- he jambU ! isa adattAdAnaviramaNa ke bAda brahmacarya vrata hai| yaha brahmacarya vrata, uttama tapa kA, niyamoM-uttaraguNoM kA, 5 jJAna kA darzana kA, cAritra kA, samyaktva kA aura vinaya kA mUla hai| yaha ahiMsA Adi yamoM aura abhigrahAdi rUpa niyama ke pradhAna guNoM se yukta hai| yaha himavAn parvata se bhI mahAn aura tejovAn hai || isakA pAlana karane se sAdhakoM kA antaHkaraNa udAra, gambhIra aura sthira ho jAtA hai| yaha saralAtmA sAdhujanoM dvArA Acarita hai aura mokSa kA mArga hai| vizuddha - rAgAdirahita siddha gati kA Azraya hai| zAzvata evaM bAdhA rahita tathA punarbhava se rahita banAne vAlA hai| yaha prazasta - uttama guNoM vAlA, saumya - zubha yA sukharUpa hai| ziva sarva prakAra ke upadravoM se rahita, acala aura akSaya - kabhI kSINa na sahasA zrI praznavyAkaraNa sUtra (346) 2555955555 55555555 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 Shri Prashna Vyakaran Sutra

Page #425
dharma rUpI sarovara sarovara kI rakSA karane vAle kinAre (pAla) / 111000RTY vrata rUpI kamala khaNDita ghaTa BORSE dharmarUpI mahAnagara thas 0000 12000000011001001 prakoTa ke kapATa kI agalA AS 355 dhyAna rUpI kapATa uttama bhAvanA rUpa argalA vizAla vRkSa kA skadha brahmacarya ke khaNDita hone para zalyayukta zarIra EX parvata se girI zilA ratha kA pahiyA AroM ko dhAraNa karane vAlI nAbhi Doo indradhvajA agni se jalA huA kASTa cUNa-cUrNa hokara ATA banA geMhU~ / 19 .

Page #426
055555555555555555555555555555555555 555555555555555555555555555555555555555555555555550 [citra-paricaya 19 Illustration No. 19 brahmacarya kA svarUpa ___ citra meM udAharaNoM dvArA brahmacarya kA svarUpa batalAyA gayA hai (1) jisa prakAra sarovara kI rakSA usake kinAre (pAla) karate haiM, usI prakAra dharma rUpI sarovara kI rakSA brahmacarya rUpI pAla dvArA hotI hai| (2) jisa prakAra kapATa ke baMda daravAjoM kI rakSA argalA karatI OM hai, usI prakAra brahmacarya kI rakSA ke lie dharma-dhyAna rUpI kapATa hai, usa para uttama bhAvanA rUpI argalA // Wan lagI hai, jo kapATa ko khulane nahIM detii| brahmacarya vrata durgati ke mArga ko baMda kara detA hai| (3) jisa prakAra 5 ratha ke pahiyoM ke AroM ko usakI nAbhi dhAraNa karatI hai, usI prakAra zAMti Adi guNoM ko brahmacarya dhAraNa karatA hai| (4) jaise vizAla vRkSa kA skaMdha, zAkhAe~, TahaniyA~, puSpa Adi kA AdhAra hotA hai, usI prakAra samasta prakAra ke vratoM kA AdhAra brahmacarya hai| (5) dharmarUpI mahAnagara kI rakSA ke lie brahmacarya vrata prakoTa ke kapATa kI argalA ke samAna hai| (6) aneka rassiyoM meM ba~dhA indradhvaja mahotsava kI zobhA bar3hAtA hai, usI prakAra brahmacarya aneka guNoM se suzobhita hai| brahmacarya ke khaNDita hone para (1) jisa prakAra bhUmi para paTakA huA miTTI kA ghar3A phUTa jAtA hai, usI prakAra brahmacarya ke naSTa hone para vinaya, zIla, tapa Adi sabhI guNa naSTa ho jAte haiN| (2) kA~Te lagane se zarIra zalyayukta china-bhinna ma ho jAtA hai, usI prakAra dharma bhI chinna-bhinna ho jAtA hai| (3) parvata se lur3hakI huI zilA khaNDita ho jAtI hai, usI prakAra anya vrata bhI khaNDita ho jAte haiN| (4) jisa prakAra agni dvArA jalI lakar3I, pisA huA gehU~ cUrNa-cUrNa ho jAte haiM, usI prakAra brahmacarya ke naSTa ho jAne se sabhI guNa cUra-cUra ho jAte haiN| -sUtra 141, pR. 346 EXPLAINING CELIBACY The illustrations explain the greatness of celibacy with metaphors -- (1) Like the parapet protects a pool, celibacy protects the pool of religion. (2) A bolt on the door protects a cupboard. In the same way the bolt of noble attitude protects the cupboard of religious meditation that contains the gem of celibacy. Also, celibacy acts as bolt on the door that prevents passage to disgrace. (3) Like the central socket of a wheel holds its spokes, celibacy holds virtues like serenity. (4) As the trunk of a tree is the base of its branches, leaves and flowers, so is the vow of celibacy for all other vows.(5) For the security of the city of religion the vow celibacy acts as the door bolt of city gate. (6) The giant festival flag held with numerous holding ropes adds to the beauty of a festival; in the same way the flag of the vow of celibacy held with numerous holding ropes of virtues adds to the beauty of ascetic conduct. When vow of celibacy is broken (1) As a pitcher thrown on ground shatters to pieces, so on breaking of the vow of celibacy all virtues including modesty, uprightness, and penance get destroyed. (2) As a body is filled with wounds when pierced by thoms, so religion gets damaged when vow of celibacy is broken. (3)As a rock tumbling down the slope of a hill breaks to pieces, so does all other vows shen vow of celibacy is broken. (4) As a piece of wood on burning and wheat grains on grinding turn to powder, so do all virtues when the vow of celibacy is broken. - Sutra-141, pages-346 0555555555555555555555555555555se

Page #427
Ting Ting Ting Ting Ting Ting Le Le 5556 [ ga Wan hone vAle pada (paryAya-mokSa) ko pradAna karane vAlA hai| uttama muniyoM dvArA surakSita hai, samyak prakAra se 4 Acarita hai aura upadiSTa hai| zreSTha muniyoM-mahApuruSoM dvArA jo dhIra, zUravIra aura dhArmika dhairyazAlI haiM, ma sadA arthAt kumAra Adi avasthAoM meM bhI vizuddha rUpa se pAlA gayA hai| yaha kalyANa kA kAraNa hai|' bhavyajanoM dvArA isakA ArAdhana-pAlana kiyA gayA hai| yaha zaMkArahita hai arthAt brahmacArI puruSa viSayoM ke ke prati virakta hone se logoM ke lie zaMkanIya nahIM hote-una para koI zaMkA nahIM krtaa| pahale ke kAla - Wan meM zaddha brahmacArI para itanA vizvAsa kiyA jAtA thA ki use rAjA ke ranavAsa (rAniyoM ke AvAsa) meM 5 Ane jAne kI chUTa thii| azaMkanIya hone se brahmacArI nirbhIka rahatA hai-use kisI se bhaya nahIM hotA hai| OM yaha vrata tuSa rahita cAvala ke samAna sAra yukta hai| isake pAlana meM koI kheda nahIM hotA aura yaha rAgAdi 5 ke lepa se rahita hai| citta kI zAnti kA sthala hai aura niyamataH avicala hai| yaha tapa aura saMyama kA mUlAdhAra-nIMva hai| pA~coM mahAvrata isase surakSita rahate haiM athavA paMca mahAvratoM meM isakA acchI taraha ma rakSaNa-jatana Avazyaka hai| yaha pA~ca samitiyoM aura tIna guptiyoM se gupta (rakSita) hai| (brahmacarya kI) rakSA ke lie uttama dhyAna rUpa sunirmita kapATa vAlA tathA adhyAtma-sadbhAvanAmaya OM citta hI (dhyAna rUpI kapATa ko dRr3ha karane ke lie) lagI huI argalA vAlA hai| yaha vrata durgati ke mArga ko avaruddha evaM AcchAdita kara dene vAlA arthAt roka dene vAlA hai aura sadgati ke mArga kA patha ma pradarzaka hai| yaha brahmacaryavrata loka meM uttama hai| yaha vrata kamaloM se suzobhita sara (svataH banA tAlAba) aura taDAga (puruSoM dvArA nirmita tAlAba) ke samAna (manohara) dharma kI pAla ke samAna hai, arthAt dharma kI rakSA karane vAlA hai| kisI mahAzakaTa ke pahiyoM ke AroM ke lie nAbhi ke samAna hai, arthAt dharma-cAritra kA AdhAra hai-brahmacarya ke sahAre hI OM kSamA Adi dharma Tike hue haiN| yaha kisI vizAla vRkSa ke skandha ke samAna hai, arthAt jaise vizAla vRkSa kI zAkhAyeM, prazAkhAyeM, TahaniyA~, patte, puSpa, phala Adi kA AdhAra skandha hotA hai, usI prakAra samasta prakAra ke dharmoM kA AdhAra brahmacarya hai| dharmarUpI mahAnagara kI rakSA karane ke liye brahmacarya prakoTa ke kapATa kI dRr3ha argalA ke samAna hai| DorI se ba~dhe indradhvaja ke sadRza hai| aneka nirmala guNoM se vyApta hai| ma (yaha aisA AdhArabhUta vrata hai) jisake bhaMga hone para sahasA-ekadama saba vinaya, zIla, tapa aura guNoM kA OM samUha miTTI ke phUTe ghar3e kI taraha naSTa ho jAte haiM, dahIM kI taraha mathita ho jAte haiM, ATe kI bhA~ti // cUrNa-cUrA-cUrA ho jAte haiM, kA~Te lage zarIra kI taraha zalyayukta ho jAte hai, parvata se lur3hakI zilA ke OM samAna lur3hakA huA-girA huA, cIrI yA tor3I huI lakar3I kI taraha khaNDita ho jAte haiM tathA duravasthA ko prApta aura agni dvArA dagdha hokara bikhare kASTha ke samAna vinaSTa ho jAte haiN| vaha brahmacarya bhagavAna hai-atizayasampanna hai| 141. Sudharm Swami says to his principle disciple Jambu SwamiO Jambu ! The vow of chastity is after the vow of non-stealing. The vow of chastity is at the root of all austerities like fasting, codes, special qualities, knowledge, perception, conduct, right belief and humility. It ga Ting Ting Ting Ting 55555555555555555555 | zru.2, caturtha adhyayana : brahmacarya saMvara (347) Sh.2, Fourth Chapter: Chastity Samvar Bai Le Le Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting .

Page #428
454545454545454545454545454141414141414141414141415454545454510 41 41 41 41 41 41 445545454 455 456 457 455 456 457 455 456 45 46 47 46 45 44 45 46 47 46 45 446 447 46 45 41 41 41 41 415! 4 contains important qualities of non-violence and other basic principles. It $ 5 is more gigantic than Himavan mountain and is grand. In its presence, $ the heart of man becomes generous, serene and stable. It is practiced by the monks who are straight formered. It is the path leading to salvation. It is pure, free from attachment, spotless and is like the home of 5 liberated souls. It makes one immortal and free from all hurdles and also 4 free from pangs of re-birth. It contains unique attributes. It is auspicious and in the forms of time happiness. It is free from all troubles, stable and provides that status (liberation) which is permanent. It is properly 4 practiced by saints of the best category. They properly follow it and ki preach it. It is practiced by monks, great man, the brave, the courageous and those who have perseverance in dharma. They follow it meticulously always and even when they are young (or unmarried). It is beneficial. It is practiced by the worthy. It is free from any suspicion. A chaste person is free from any lust. So no body casts any aspersion on them. A chaste person remains fearless as nobody has any doubt about his conduct. He is not afraid of any one. This vow is like pure rice-devoid of husk. It is free from any dejection or element of attachment. It is the place for peace $ of the mind. It is always stable. It is the foundation of austerities and si self-restraint. It is the protector of all the five vows, five states of equanimity and three guptis. The heart full of good contemplation is like the door-bolt for the well. 45 built gate in the form of best meditation. This vow stops the path leading oad state of existence. It exposes the path leading to good state of u existence. This vow of chastity is the best in the world. This vow is the protective wall of Dharma, like the attractive banks of a pond or walls of a pool (man made) filled with beautiful lotus flowers. In other words it protects religion. It is like the centre socket for the 45 spokes of a wheel of a cart. It is the foundation of the practice of dharma. The dharma of benevolence rests on the support of the vow of chastity. It is like the trunk of a large tree. Just as the branches, small branches, si stalks, leaves, flowers of a large tree are on the support of the trunk, 41 similarly all type of dharma is based on chastity. It is like the sturdy door-bolt of the main gate of the great city of religion. It is like the ceremonial flag tied to a rope. It is full of many spotless characteristics. It is such a vow that with the deviation from it, all the good qualities of 45454545454545454545454545454545454545454545454 455 456 457 44444444444444444444442 zrI praznavyAkaraNa sUtra ( 348 ) Shri Prashna Vyakaran Sutra 2444444444444141414141414141414141414545454541 41 414514614540

Page #429
))) )) ) )) )) )) )) ) ))) ) 895555555555555555555555555555 4 humility, virginity, austerity wither away suddenly like a pot that fi breaks. They get churned like curd. They get groomed like flour. They get pierced like the body having thorn pricked into it. They get fallen like a rock fallen from a hill. They get pierced like a sawn piece of wood. They reach a sad state. They get destroyed like the scattered wood burnt with fire. The vow of chastity is like god. It is the most worthy one. vivecana : zAstrakAra ne prastuta pATha meM prabhAvazAlI zabdoM meM brahmacarya ke mahAtmaya aura svarUpa kA nirUpaNa kiyA hai| use tapa, niyama, jJAna, darzana, cAritra, samyaktva evaM vinaya kA mUla kahA hai| jaDa ThANI jaDa moNI. jaDa jhANI bakkalI tavassI vaa| patthaMto ya abaMbhaM, baMbhAvi na royae mjjh|| saM paDhiyaM to guNiyaM, to muNiyaM to ya ceio appaa| AvaDiyapelliyAmaMtiovi na kuNai akjjN|| arthAt bhale koI kAyotsarga meM sthita rahe, bhale mauna dhAraNa karake rahatA ho, dhyAna meM magana ho, chAla ke kapar3e dhAraNa karatA ho yA tapasvI ho, yadi vaha abrahmacarya kI abhilASA karatA hai to mujhe nahIM suhAtA, phira bhale hI vaha sAkSAta brahmA hI kyoM na ho! zAstrAdi kA par3hanA, gunanA-manana karanA, jJAnI honA aura AtmA kA bodha honA tabhI sArthaka hai jaba + vipatti A par3ane para bhI aura sAmane se AmaMtraNa milane para bhI manuSya akArya arthAt abrahma sevana na kre| tAtparya yaha hai ki brahmacarya kI vidyamAnatA meM hI tapa, niyama Adi kA nirdoSa rUpa se pAlana sambhava hai| OM jisakA brahmacarya khaNDita ho gayA usakA samagra AcAra khaNDita ho jAtA hai| isa tathya para mUla pATha meM bahuta bala ke Wan diyA gayA hai| jamIna para paTakA huA ghar3A jaise phUTa jAtA hai-kisI kAma kA nahIM rahatA vaise hI brahmacarya ke // vinaSTa hone para samagra guNa naSTa ho jAte haiN| brahmacarya ke bhaMga hone para anya samasta guNa mathe hue dahI jaise, pise OM hue dhAnya jaise cUrNa-vicUrNa (cUrA-cUrA) ho jAte haiN| ityAdi aneka udAharaNoM se isa tathya ko samajhAyA gayA hai| mUla pATha meM brahmacarya ke lie 'sayA visuddhaM' vizeSaNa kA prayoga kiyA gayA hai| TIkAkAra ne isakA artha sadA OM arthAt 'kumAra Adi sabhI avasthAoM meM' kiyA hai| kucha loga kahate haiM ki aputrasya gati sti, svarNo naiva ca naiva c| tasmAtputramukhaM dRSTvA, pazcAddharma crissysi|| ___ arthAt putrahIna ko sadgati prApta nahIM hotii| phalataH use svarga to kadApi mila hI nahIM sktaa| ataeva putra OM kA mukha dekhakara-pahale putra ko janma dekara pazcAt cAritra dharma kA AcaraNa karanA caahiye| yaha mAnyatA rakhane vAloM se hama pUchate haiM ki jaba devavrata ne brahmacarya kI pratijJA kI to use bhISma' kyoM kahA gayA? aura umra bhara use vaMdana aura pUjana ke yogya kyoM samajhA gyaa| use icchA mRtyu kA varadAna kyoM milA? aura marane ke bAda OM usakI uttama gati kyoM huI? isakA javAba sirpha eka hai ki usane akhaNDa brahmacarya kA pAlana kiyaa| 2. abhayadeta TIkA pR.132 (Agamodaya) zru.2, caturtha adhyayana : brahmacarya saMvara (349) Sh.2, Fourth Chapter : Chastity Samvar )) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) )) )) )) ) ) )) ) Wan 55554)))

Page #430
kulllmilllpuumimimimimimimimimimimimimimimimitvitittti*mimimimimimimitimimimimimimimimimimimimimilllinnn Wan vastutaH uparyukta zloka kathana kisI mohagrasta pitA kA apane kumAra putra ko saMnyAsa grahaNa karane se virata karane ke lie hai / 'cariSyasi' isa kriyApada se yaha Azaya spaSTa rUpa se dhvanita hotA hai| yaha kisI sampradAya yA paramparA kA sAmAnya vidhAna nahIM hai, anyathA 'cariSyasi' ke sthAna para 'caret' athavA isI artha ko prakaTa karane vAlI koI anya kriyA hotI / parantu dhRtimAna aura dharmajJa puruSa isa rIti ko nahIM maante| ve pramANa prastuta karate hue kahate haiM anekAni sahasrANi, kumArabrahmacAriNAm / divaMgatAni viprANAmakRtvA kulasantatim // arthAt hajAroM bAla brahmacArI saMtAna utpanna kiye binA hI svarga meM cale gaye / tAtparya yaha hai ki svarga - prApti ke lie putra ko janma denA Avazyaka nahIM hai| svarga prApti yadi karane se hI hotI ho to vaha bar3I sastI, sulabha aura susAdhya ho jAye ! phira to koI viralA hI svarga se putra utpanna vaMcita rahe ! brahmacarya mata nirapavAda hotA hai bAki ke ahiMsA Adi vratoM meM to kadAcit apavAda vaza chUTa bhI dI jAtI hai / lekina brahmacarya meM jarA bhI chUTa nahIM hai| kisI bhI hAlata meM isakA khaNDana vihita nahIM hai| jaisA ki bhASyakAra ne kahA hai / brahmacarya uttamottama dharma hai aura vaha pratyeka avasthA meM AcaraNIya hai| Arhata paramparA meM tathA bhAratavarSa kI anya paramparAoM meM bhI brahmacarya kI asAdhAraNa mahimA kA gAna kiyA gayA hai aura avivAhita mahApuruSoM ke 5 pravrajyA evaM saMnyAsa grahaNa karane ke agaNita udAharaNa upalabdha haiN| navi kiMci aNuNNAyaM, paDisiddhaM vAvi jiNavarridehiM / mottuM mehuNabhAvaM, na taM vinA rAgadosehiM // arthAt tIrthaMkaroM ne maithuna ke sivAya na to kisI bAta ko ekAnta rUpa se anumata kiyA hai aura na kisI cIja kA niSedha kiyA hai- sabhI vidhi - niSedhoM ke sAtha Avazyaka apavAda jur3e haiN| sirpha maithuna ekAntataH 5 bhAva kA hI nirapavAda rUpa se tyAga batAyA hai| kAraNa yaha hai ki maithuna (tIvra) rAga-dveSa athavA rAgarUpa doSa ke binA nahIM hotA / brahmacarya kI isa asAmAnya mahimA ke kAraNa hI phra zrI praznavyAkaraNa sUtra deva - dANava- gaMdhabbA, jakkha - rakkhasa - kinnarA | baMbhayAriM namasaMti, dukkaraM jaM kareMti te // arthAt deva, dAnava, gandharva, yakSa, rAkSasa aura kinnara Adi sabhI usa brahmacArI ko namaskAra karate haiM, jo isa duSkara vrata kA AcaraNa karatA hai| Elaboration-The author has narrated chastity and its importance in very important words. It is stated to be at the roots of austerities, codes, knowledge, perception conduct, right faith and humility. The purport is only the person practicing chastity meticulously can practice that (350) Shri Prashna Vyakaran Sutra mimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimikmikmik 5 25 5 55 5 5 5 5 5 5 5 595555555 5 555 555595555555552

Page #431
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 4545454545454545454545454545454545454545454545454545454545454545454 austerities of the high order. In the absence of chastity, they cannot be 4 practiced properly. It is said, 'a person may be stable in meditation, he i may practice silence, he may remain absorbed in concentration, he may wear bark of a tree as his dress, he may practice fasting; but I won't like him if he desires non-chastity even if he is god Brahma himself.' The study of scriptures, reciting it, remembering it, to become scholar and to get knowledge about soul can be meaningful only if he does not resort to despicable act namely sex even when he is facing trouble or is instigated by the person before him. In brief austerities, self-restraint and the vows can be practiced 5 faultlessly only if one practices chastity. A person who liquidates his chastity, he adversely affects his entire conduct; this fact has been emphatically established in the aphorism. Just as a pot thrown on the ground breaks and is no longer of any use, similarly when one loses his y chastity, he loses all the good qualities when chastity is destroyed, alls other virtues becomes meaningless like churned curd or grinded corn. This fact has been explained with many examples. Just as the boundary wall brings grace to the tank of lotus flowers. Similarly chastity protects dharma. Central socket is the starting point of the spokes of a wheel and they fi cannot remain steady when it gets destroyed or damaged. The chariot 4 i cannot move in the absence of the wheel. Similarly in the absence of 4 chastity dharma or conduct proves useless. It cannot bring about desired result. Many such illustrations depict the importance of celibacy the 4 reader can easily understands its meaning. In the aphorism the adjective "Saya Visudham' has been used. The commentator has interpreted it as 'in all the conditions such as youth and others'. Since people say that a childless person does not get re-birth si in good state of existence. He can never be born in heavenly abode so one $ should adopt ascetic conduct only after having a son. Here is a question to those who subscribe to this belief-Why Devadutta was called Bhishma when he took the vow of celibacy? Why, after that, he was considered object of salutation and worship? Why he was blessed with the power of dying only when he desired ? The reply to all these questions is 4 that he strictly and sincerely observed the vow of celibacy. | zru.2, caturtha adhyayana : brahmacarya saMvara (351) Sh.2, Fourth Chapter: Chastity Samvar De Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 56 457 455 456 457 454 455 456 457 457 458 454 455 4 454 455 456 2414141 $$1$$$$$$$$$$$$$$$$$$$$$$$$$$$$1414140

Page #432
Wan 475 5 1 25 25 95 95 13555 47 47 Wan 47 555555 Wan 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 n 5 5 5 5 5 5 5 * Wan Wan could be easily and cheaply got without much effort. Then the persons Wan Wan 4 45 455 Wan 4 4 In fact such a statement is of a father out of his attachment in order to inspire his son to avoid monkhood. It is not a normal code of any sect or tradition as is evident from the use of word 'Charishyasi' and not 'Charet' in the verse. Further in the same tradition there is another verse, which means that thousands of unmarried persons practicing chastity have taken rebirth in heavenly abode. This is what wise and religious people believe. In brief, it is not necessary to give birth to a son in order to attain heaven. In case heaven could be attained just by giving birth to a son, it left out from a seat in heaven would have been only a few. Chastity is the most important dharma. It is worthy to be practiced at every stage of life. According to the tradition of the omniscients and even in other tradition practiced in India, chastity is uniquely appreciated. Innumerable instances are available where unmarried persons have accepted monkhood. In Jainism, exceptions have been narrated in respect of other vows in certain conditions but there is no exception or laxity permitted in case of the vow of chastity. In other words, Tirthankars have not described any other matter except mating (sex) as totally acceptable or totally prohibited. In every case there are exceptions in certain essential conditions. It is because mating does not occur without extreme attachment or hatred. It does not happen without the fault of attachment. The reason for such an exceptional importance of the vow of chastity is that only the very fortunate follow the extremely difficult vow of chastity even celestial beings, demon gods, gandharvas, yakshas, rakshasas and kinnar gods bow to those who practice the difficult vow of chastity or celibacy. They place their forehead at their feet. battIsa upamAoM se maNDita brahmacarya THIRTY TWO SIMILES OF VOW OF CHASTITY 142. taM baMbhaM bhagavaMtaM - 9. gahagaNaNakkhattatAragANaM vA jahA uDubaI / 2. maNimuttasilappavAlarattarayaNAgarANaM ya jahA samuddo / 3. verulio caiva jahA maNINaM / 4. jahA mauDo ceva bhUsA / 5. vatthANaM ceva khomajuyalaM / 6. araviMdaM caiva pupphajeTaM / 7. gosIsaM caiva caMdaNANaM / 8. himavaMto zrI praznavyAkaraNa sUtra (352) 25595555 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5 555 Shri Prashna Vyakaran Sutra 65555555555555699

Page #433
phaphaphaphaphaphaphaphaphaphaphaphapha ceva oshiinnN| 9. sItodA ceva NiNNagANaM / 10. udahIsu jahA sayaMbhUramaNo / 11. rugayavare maMDaliyapavyayANaM pavare / 12. erAvaNa iva kuMjarANaM / 13. sIhovva jahA miyANaM pavare / 14. pavagANaM ceva veNudeve / 15. dharaNI jahA paNNagiMdarAyA / 16. kappANaM ceva baMbhaloe / 17. sabhAsu ya jahA bhave suhammA / 18. Thiisu lavasattamavya pavarA / 19. dANANaM ceva abhayadAnaM / 20 kimirAu ceva kaMbalANaM / 21.saMghayaNe ceva vajjarisahe / 22. saMThANe ceva samacauraMse / 23. jhANesu ya paramasukkajjhANaM / 24. NANesu ya paramakebalaM tu pasiddhaM / 25. lesAsu ya paramAsukkalessA / 26. titthayare caiva jahA muNINaM / 27. vAsesu jahA mhaavidehe| 28. girirAyA ceva maMdaravare / 29. vaNesu jahA NaMdaNavaNaM pavaraM / 30. dumesu jahA jaMbU, sudaMsaNA vissuyajasA jIe NAmeNa ya ayaM dIvo / 31. turagavaI gayavaI rahavaI NaravaI jaha vIsue ceva raayaa| 32. rahie ceva jahA mhaarhge| evamaNegA guNA ahINA bhavaMti eggammi baMbhacere / jammi ya ArAhiyammi ArAhiyaM vayamiNaM savvaM sIlaM tavo ya viNao ya saMjamo ya khaMtI guttI muttI taheva ihaloiya- pAraloiyajaso ya kittI ya paccao tamhA NihueNa baMbhaceraM cariyavdhaM sabbao visuddhaM jAvajjIvAe jAva seyaTThisaMjao tti evaM bhaNiyaM vayaM ya, bhagavayA / 142. isa prakAra prazasta lakSaNoM vAle bhagavAna brahmacarya kI battIsa upamAyeM isa prakAra haiM 1. jisa prakAra grahagaNa, nakSatroM aura tAroM ke bIca meM candramA pradhAna hai, aise hI saba vratoM ke bIca brahmacarya pradhAna hai| 2. maNi, muktA, zilA, pravAla aura lAla (ratna) kI utpatti ke sthAnoM (khAnoM) meM samudra pradhAna hai, usI prakAra brahmacarya sarva vratoM kA zreSTha udbhava sthAna hai| 3. maNiyoM meM vaiDUryamaNi jaise zreSTha hai, vaise hI vratoM meM brahmacarya zreSTha hai| 4. AbhUSaNoM meM mukuTa ke samAna hai| 5. samasta prakAra ke vastroM meM kSaumayugala- kapAsa ke vastrayugala ke sadRza hai| 6. puSpoM meM zreSTha araviMda kamalapuSpa ke samAna hai| 7. candanoM meM gozIrSa candana ke samAna hai| 8. saba auSadhiyoM ke janaka himavAn parvata kI taraha yaha bhI saba vratoM kA janaka hai| 9. jaise nadiyoM meM zItodA nadI pradhAna hai, vaise hI saba vratoM meM brahmacarya pradhAna hai| (yahAM sItAnadI bhI samajha lenI cAhie, kyoMki donoM samAna hai) ceva 10. samasta samudroM meM svayaMbhUramaNa samudra jaise mahAn hai, usI prakAra vratoM meM brahmacarya mahattvazAlI hai| 11. jaise mANDalika arthAt golAkAra parvatoM meM rucakavara (terahaveM dvIpa meM sthita ) parvata pradhAna hai, usI prakAra saba vratoM meM brahmacarya pradhAna hai| zru.2, caturtha adhyayana : brahmacarya saMvara ***** (353) Sh. 2, Fourth Chapter: Chastity Samvar 259595955 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 55 5 5 5 5 5 595959 552

Page #434
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 855555555555555959555555555559 ja 12. indra kA airAvata nAmaka gajarAja jaise sarva gajarAjoM meM zreSTha hai, usI prakAra saba vratoM meM brahmacarya ! zreSTha hai| 13. vanya jantuoM meM siMha pradhAna hai| vaise hI sarva vratoM meM brahmacarya pradhAna (Adhipatya rakhane vAlA hai|) ! 14. brahmacarya suparNakumAra devoM meM veNudeva indra ke samAna zreSTha hai| 15. jaise nAgakumAra jAti ke devoM meM dharaNendra pradhAna hai, usI prakAra sarva vratoM meM brahmacarya pradhAna hai| 16. brahmacarya kalpoM meM brahmaloka kalpa ke samAna uttama hai, kyoMki prathama to brahmaloka kA kSetra mahAn ! hai sabhI devalokoM meM brahmaloka devaloka kI caur3AI sabase jyAdA (5 rajja) hai aura tIrthaMkara ko dIkSA kii| ke preraNA karane vAle lokAMtika deva isI devaloka meM rahate haiM isalie ise uttama devaloka kahA gayA hai aura ! phira vahA~ kA indra atyanta zubha pariNAma vAlA hotA hai| 17. jaise upapAta sabhA, abhiSeka sabhA, alaMkAra sabhA, vyavasAya sabhA aura sudharmA sabhA, ina pA~coM ! meM sudharmA sabhA zreSTha hai, usI prakAra vratoM meM brahmacarya hai| OM 18. jaise sthitiyoM meM lavasaptamA-anuttaravimAnavAsI devoM kI utkRSTa sthiti hai, usI prakAra saba vratoM : meM brahmacarya utkRSTa hai| lavasaptama deva 33 sAgara kI sthiti vAle hote haiM aura ve niyama se ekAvatArI : hote haiM (ye pAMcoM anuttara vimAna meM hote haiN)| 19. saba dAnoM meM abhayadAna ke samAna brahmacarya saba vratoM meM zreSTha hai| 20. saba prakAra ke kambaloM meM kiramicI raMga ke vizeSa kambala ke samAna yaha vratoM meM viziSTa hai| 21. saMhananoM meM vajraRSabhanArAcasaMhanana ke samAna brahmacarya sarvazreSTha hai| 22. saMsthAnoM meM samacaturasrasaMsthAna ke samAna brahmacarya samasta vratoM meM uttama hai| 23. dhyAnoM meM paramazukladhyAna ke samAna brahmacarya sarvapradhAna hai| 24. samasta jJAnoM meM jaise kevalajJAna pradhAna hai, usI prakAra sarva vratoM meM brahmacarya pradhAna hai| 25. lezyAoM meM parama zuklalezyA sarvottama hai, vaise hI saba vratoM meM brahmacaryavrata sarvottama hai| 26. jaise saba muniyoM meM tIrthaMkara uttama hote haiM, brahmacaryavrata saba vratoM meM isI prakAra uttama hai| 27. jaise saba kSetroM meM mahAvideha kSetra uttama hai, brahmacarya sabhI vratoM meM vaisA hI zreSTha hai| 28. parvatoM meM girirAja sumeru kI bhA~ti brahmacarya sarvottama vrata hai| 29. jaise samasta vanoM meM nandanavana pradhAna hai, usI prakAra samasta vratoM meM brahmacarya pradhAna hai| 30. jaise samasta vRkSoM meM sudarzana jambU vikhyAta hai, usI prakAra samasta vratoM meM brahmacarya vikhyAta hai| 31. jaise azvAdhipati, gajAdhipati aura rathAdhipati rAjA vikhyAta hotA hai, usI prakAra : brahmacaryavratAdhipati vikhyAta hai| -.-.-.-.-.-nAnAnAnAnAnAnAmanAmanAmAnAmA zrI praznavyAkaraNa sUtra (354) Shri Prashna Vyakaran Sutra 85555555555555555555555555555555

Page #435
tAroM meM pradhAna candramA bahAloka kalpa dharaNendra siha rAja airAvata INTEGE 12 mahArathI rAjA sudarzana jambU vRkSa Jain Education gaja ratha-azvavAdhipati nandanavana' sadhamA sabhA rucakavara parvata (32 29 girirAja sumeru ratnoM ke utpatti sthAna meM pradhAna samudra anuttaravimAnavAsI (27 mahAvideha kSetra brahmacarya kI upamAe~ 26 tIrthaMkara 19 svayaM bhUramaNa samudra maNiyoM meM vaidUryamaNi abhayadAna (20 25 zuklalezyA kevalajJAna kiramicI raMga samacaturasra saMsthAna 22 kA kambala For Private & Pse Only vajracatubhanArAcasaMhanana zukladhyAna 3 AbhUSaNoM meM mukuTa zItodA nadI QUO kapAsa ke vastra puSpA meM zreSTha kamalapuSpa gozIpaM candana himavan parvata 21

Page #436
@phaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha5 citra - paricaya 21 5 5 brahmacarya kI upamAe~ citra meM brahmacarya kI battIsa upamAe~ dikhAI gaI haiM- (1) gRha-nakSatroM ke samUha meM candramA sarvazreSTha hai, usI prakAra samasta vratoM meM brahmacarya pradhAna hai| (2) ratnoM kI utpatti sthAnoM meM samudra pradhAna hai, (3) maNiyoM meM vaiDUryamaNi sarvazreSTha hai, (4) AbhUSaNoM meM mukuTa, (5) sabhI prakAra ke vastroM meM kapAsa vastra yugala, (6) puSpoM meM kamala puSpa, (7) candana meM gauzIrSa caMdana, (8) auSadhiyoM ke parvatoM meM himavAn parvata, (9) nadiyoM meM zItodA nadI, (10) samudroM meM svayaMbhUramaNa, (11) golAkAra parvatoM meM rucakavara parvata, (12) hAthiyoM meM indra kA airAvata, (13) vanya-jIvoM meM siMha, (14) suparNakumAra devoM meM veNudeva indra, (15) nAgakumAra jAti meM dharaNendra, (16) kalpavimAnoM meM brahmaloka, (17) sabhAoM meM indra kI sudharma sabhA, (18) sthiti meM lava saptama devoM kI sthiti, (19) dAnoM meM abhayadAna, (20) kambaloM meM kiramicI raMga Illustration No. 21 kA kambala, (21) saMhananoM meM vajra - RSabhanArAca saMhanana, (22) saMsthAnoM meM samacatustra saMsthAna, (23) dhyAnoM meM parama zukla - dhyAna, (24) jJAnoM meM prasiddha parama kevalajJAna, ( 25 ) lezyAoM meM parama zukla - lezyA, (26) muniyoM meM tIrthaMkara, (27) kSetroM meM mahAvideha, (28) parvatoM meM girirAja meru parvata, (29) vanoM meM zreSTha nandana vana aura (30) vRkSoM meM sudarzana nAmaka jambU vRkSa, (31) jisa prakAra azvapati, gajapati evaM rathapati rAjA vikhyAta hote haiM, usI prakAra sabhI vratoM meM brahmacarya vikhyAta hai, (32) jaise rathikoM meM mahArathI (vAsudeva) zreSTha hotA hai, usI prakAra sabhI vratoM meM brahmacarya zreSTha hai| . METAPHORS FOR VOW OF CELIBACY (1) As moon is prominent among planets and constellations, so is the vow of celibacy 5 among all vows (2) Sea is the best among sources of gems, (3) Catseye is the best among gems, (4) crown among ornaments, (5) cotton cloth among all clothes, (6) lotus flower among flowers, ( 7 ) Goshirsh sandal-wood among types of sandal-wood, (8) Himvan mountain among herbs bearing mountains, (9) Shitoda river among rivers, ( 10 ) Svayamburaman sea among seas, (11) Ruchakvar mountain among circular mountains, (12) Airavat, the elephant of Indra, among elephants, (13) lion among wild animals, ( 14 ) Venudev Indra among Suparna Kumar gods, (15) Dharanendra among Naag Kumar gods, (16) Brahmalok among Kalp Vimans, (17) Sudharma assembly of Indra among assemblies, (18) life-span of Lava Saptam gods, ( 19 ) charity of non-fear among charities, (20) crimson coloured blanket among blankets, (21) Vajra-rishabh-narach samhanan among types of body structures, (22) Samachaturasra Samsthan among types of body constitutions, (23) ultimate Shukla Dhyan among types of meditation, ( 24 ) Keval-jnana among types of knowledge, (25) ultimate Shukla leshya among soul complexions, (26) Tirthankar among sages, (27) Mahavideh Kshetra among areas (geographical), (28) Meru mountain among mountains, (29) Nandan Van among forests, and (30) Jambu tree called Sudarshan among trees, (31) as a king having horses, elephants and chariots is famous among kings, so is the vow of celibacy among vows, and (32) as Maharathi ( Vaasudev) is best among great warriors so is the vow of celibacy among all vows. - sUtra 142, pR. 354 Sutra-142, pages 354 1 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9559 59999919595959595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 19

Page #437
hhhh*** Wan 32. jaise rathikoM meM mahArathI rAjA zreSTha hotA hai, usI prakAra samasta vratoM meM brahmacaryavrata sarvazreSTha hai| (zrI sUtra kRtAMga sUtra ke chaThe adhyayana meM bhagavAna ke lie jo upamAaiM dI gaI haiM, usameM se kaI upamAaiM yahAM brahmacarya ke lie dI gaI haiM aura zurU meM hI 'babhaM bhagavaMtaM' batAkara zAstrakAra ne brahmacarya ko bhagavAna batAyA hai| isase ye kitanA mahAna hai isakI pratiti hotI hai) isa prakAra eka brahmacarya kI ArAdhanA karane para aneka guNa svataH adhIna - prApta ho jAte haiN| brahmacaryavrata ke pAlana karane para nirgrantha pravrajyA sambandhI sampUrNa vrata akhaNDa rUpa se pAlita ho jAte haiM, tathA - zIla, tapa, vinaya, saMyama, kSamA, gupti, mukti aura isI prakAra ihaloka aura paraloka sambandhI yaza aura kIrti brahmacarya vrata prabhAva prApta ho jAtI hai| logoM meM pratIti hotI hai arthAt brahmacArI para sabakA vizvAsa hotA hai| ataeva ekAgra sthiracitta se tIna karaNa aura tIna yoga se vizuddha-sarvathA nirdoSa brahmacarya kA pAlana karanA cAhie aura vaha bhI jIvanaparyanta, mRtyu ke Agamana tk| isa prakAra bhagavAna mahAvIra ne brahmacaryavrata kA kathana kiyA hai| 142. Chastity with noble attributes is illustrated in thirty two ways. They are as follows: (1) Just as moon is prominent among planets, constellations and stars, the vow of chastity is most important among all vows. (2) Just as sea is most important among places (sources) that produce precious stones, pearls, rocks, coral and jewels, vow of chastity is the best source of all vows. (3) Just as Vaidurya (catseye) is best among precious stones chastity as best among the vows. (4) It is like the crown among ornaments. (5) It is like a dress of cotton among all dresses. (6) Chastity is most important like crown among ornaments. (7) Chastity is like lotus, the best among flower. (8) Just as Himvaan mountain is the producer of medicinal herbs, similarly chastity is the source of all other vows. (9) Just as Sitoda (and Sita) river is most important among rivers the vow of chastity is most important among vows. (10) Brahmcharya is great among vows just as Svayamburaman seas is among all the seas. (11) Just as Ruchakvar mountain is most important among all the mountains, vow of chastity is among all the vows. zru.2, caturtha adhyayana : brahmacarya saMvara (355) Sh. 2, Fourth Chapter: Chastity Samvar 75559595955 55 5 5 555 55555555555955 5 - phra Wan phra 5 Wan

Page #438
11 455 456 41 41 41 44 445 446 447 155 156 157 14545454545655 456 457 455 456 45 46 45 446 44 46 46 45 446 447 444 444444444444444444444545454545454545454545454545452 (12) Brahmcharya is best among all vows just as Airawat elephant is i among all the elephants. (13) Brahmcharya is best (king) like lion among beasts. (14) Brahmcharya is best like Venudev among Suparn Kumar gods. (15) Bramcharya is prominent among vows just as god Dharnendra is prominent among gods of Nagakumar clans. (16) Brahmalok is best among all heaven as its area is the largest and its Indra (master) has extremely meritorious thoughts. Its width is 5 y Rajju. The gods who inspire a Tirthankar to get initiated belong to this y heaven. Similarly vow of chastity is best among all the vows. (17) Just as Sudharma assembly is best among all the five assemblies where gods take birth, where coronation takes place, where ornaments y and rich robes are stored, where business is conducted, Bramcharya is i best among vows. (18) Just as the duration of life of gods of Anuttar heavenly abodes is the longests among all the life-span of living beings, Brahmcharya is best among all the vows. The Lavasaptama gods have a life-span of 33 Sagaropam, they reincarnate as Tirthankers and belong to the five 4 Anuttar Vimans. (19) Just as granting of pardon by making one free from fear of death penalty is the best among all charities, Brahmcharya is best among all vows. (20) Kirmichi colour blanket is the best of all blankets. Similarly brahmcharya is among all the vows. . (21) Vajra-rishabh Narach structure of the body is the strongest among all body-structures. Similarly brahmcharya is among all the 41 vows. (22) Chaturasra-sansthan is the best among all shapes. Similarly brahmcharya is among all the vows. (23) Shukla meditation (concentration) is the best among all meditations. Similarly brahmcharya is among all the vows. (24) Omniscience is the best among all types of knowledge. Similarly vow of brahmcharya is among all vows. Jannnnnnnn Ehhhhhhhh 9 9 95 95 95 95 95 95 95 95 | zrI praznavyAkaraNa sUtra ( 356 ) Shri Prashna Vyakaran Sutra 95 95 04454555456454 455 456 457 455 456 457 454 455 455 456 457 458 459 454 455 454 455 456 457 45545454545

Page #439
51414141414141414141455 456 457 455 456 455 456 457 41 414 415 456 457 455 456 457 456 457 456 457 458 455 456 457 452 Ting Ting Ting Ting Ting Ting Ting Ting Ting 55555 $6 (25) Shukla leshya is the best among all soul-complexions. Similarly Si brahmcharya is among all vows. 4 (26) Tirthankar is excellent among all monks. Similarly brahmcharya is among all the vows. (27) Mahavideh area is the best among all lands. Similarly vow of 4. brahmcharya (chastity) is among all the vows. (28) Sumeru mountain is the highest among all mountains. Similarly brahmcharya is among all the vows. (29) Nandan forest is the best among all forests. Similarly brahmcharya is among all the vows. (30) Sudarshan Jambu is famous among all the trees. Similarly si brahmcharya vow is famous among all the vows. (31) The king who is master of horses, elephants and chariots is the most famous similarly brahmcharya is among all the vows. (32) The Maharathi king is most famous among all warrior kings. 5 Similarly vow is brahmcharya is among all the vows. In the sixth chapter of Sutrakritanga Sutra numerous adjectives and superlatives have been mentioned for Bhagavan (Jina). Many of those " have been repeated here for Brahmacharya. Even the epithet Bhagavan 5 has been used for Brahmacharya at the begining. This indicates the si greatness of this vow. Thus by practicing the vow of charity one gets many virtues spontaneously. By practicing this vow all the vows of monkfood are practiced completely according to the code without any deviation, namely the vows of equanimity, austerity, humility, self-restraint, self-control, selflessness. Due to the practice of vow of brahmcharya, one gets fame in this life and in the next life. It is the cause of ones trustworthiness. $ Every one has a faith in brahmchari (one who practices vow of chastity). So one should practice this vow in doing, getting done and in supporting $ it, mentally, vocally and physically with a stable mind. He should practice it faultlessly throughout his life Bhagavan Mahavir has mentioned it in this manner. 454 455 456 457 458 45 45 45 1 41 414 455 456 457 454 455 456 45 46 44 45 46 47 46 45 44 45 46 47 46 45 46 45 44 455 456 457 454 455 453 4545454545454545454545454545454545454 415 41 41 41 4 zru.2, caturtha adhyayana : brahmacarya saMvara 414 414 ( 357 ) Sh.2, Fourth Chapter : Chastity Samvar 445 455 456 457 4545454545454545454545455 455 456 457 455 456 457 455 456 457 455 456 457 454 455 456 457 4554

Page #440
8555555555555555555555555555551 )) )) ) ) )) ) ) ) ) mahAvratoM kA mUla : brahmacarya BASIS OF ALL MAJOR VOWS : BRAHMCHARYA 143. taM ca imaM paMca mahavyayasubbayamUlaM, smnnmnnaailsaahusucinnnnN| veravirAmaNapajjavasANaM, savvasamuddamahodahititthaM // 1 // 143. yaha brahmacarya vrata isa prakAra hai___ yaha brahmacaryavrata pA~ca mahAvratarUpa uttama vratoM kA mUla hai, zuddha AcAra yA svabhAva vAle muniyoM ke dvArA bhAvapUrvaka samyak prakAra se sevana kiyA gayA hai, yaha vairabhAva kI nivRtti aura usakA anta karane / vAlA hai tathA samasta samudroM meM svayaMbhUramaNa samudra ke samAna dustara hai tathA tairane kA upAya hone ke kAraNa tIrthasvarUpa hai| ___143. This vow of Brahmacharya is as follows : This vow of brahmcharya is the basis of all vows. It is practiced by all monks who observe pure conduct and behaviour. They practice it heartily in the proper way as mentioned in the code. It liquidates the 5 feeling of enmity. It is very difficult to master as is Svayambhuraman sea. But it provides method to cross the worldly ocean. So it is Teerth. vivecana : pUrvokta gAthA meM brahmacarya kI mahimA pratipAdita karate huye zAstrakAra ne batAyA hai ki brahmacarya : OM pA~coM mahAvratoM kA mUlAdhAra hai, kyoMki isake khaNDita hone para sabhI mahAvratoM kA khaNDana ho jAtA hai aura isakA pUrNarUpeNa pAlana karane para hI anya mahAvratoM kA pAlana sambhava hai| jaise lavaNa samudra Adi samagra samudroM ke meM bar3A evaM mahA dustara svayaMbhUramaNa samudra hai, vaise hI brahmacarya saba vratoM meM mahAdustara hai tathA saMsAra samudra se - OM pAra karAne vAlA hone ke kAraNa tIrtha bhI hai| jahA~ sampUrNa rUpa se brahmacarya kA pAlana hotA hai, vahA~ vaira-virodha kA svataH anta ho jAtA hai| yadyapi isake _ vizuddha pAlana karane ke lie dhairya, dRr3hatA evaM saMyama kI AvazyakatA hotI hai, atIva sAvadhAnI baratanI par3atI hai / + tathApi isakA pAlana karanA azakya nahIM hai| muniyoM ne isakA pAlana kiyA hai aura bhagavAna ne isake pAlana // karane kA upAya bhI batalAyA hai| gAthA meM prayukta 'paMcamahavvayasuvvayamUlaM' isa pada ke aneka artha hote haiM, jo isa prakAra haiM-(1) ahiMsA, satya // __Adi mahAvrata nAmaka jo suvrata haiM, unakA muul| (2) pA~ca mahAvratadhArI sAdhuoM ke uttama niyamoM kA yaha mUla hai, 4 (3) pA~ca mahAvratoM kA tathA suvratoM arthAt aNuvratoM kA mUla, aura (4) he paMcamahAvrata ! arthAt he pA~ca mahAvratoM Wan ko dhAraNa karane ke kAraNa suvrata-zobhana vrata vAle (ziSya !) yaha brahmacarya mUla (vrata) hai| Elaboration-In the above aphorism, the importance of the vow of chastity has been described. Chastity is the very basis of all the five vows because all the vows are broken when this vow is transgressed. )) ""-"-"nAnAgAnAnahhhhi555555555)))) )) )) )) ) )) ) ) )) ) )) zrI praznavyAkaraNa sUtra (358) Shri Prashna Vyakaran Sutra Wan 855455555 5 5555555555553

Page #441
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 55 5552 cuttmimimimimimimimimimimimimimimimimimitttmimimimimimimimimimimimimimittt*tmi*** Wan Wan 5 Wan When this vow is practiced completely according to the code, there is possibility including cross; of meticulously following other vows. Among all seas, Lavan Samudra, Svayambhu raman sea is the most difficult to in the same way brahmacharya is most difficult to master. This vow is like the teerth to cross the worldly ocean of life, death and re birth. Wan When the vow of brahmcharya is meticulously followed, the enmity comes to an end itself. Although there is a need of perseverance, firmness and self-restraint for its proper practice and one has to be extremely cautions, yet its practice is not impossible. Monks have practiced it and Bhagavan Mahavir has told the method how it can be practiced. The word Panch mahavya suvvayamulam has many meanings. They are as follows: (1) The root of all good vows such as non-violence, truth Wan and others. (2) The basis of all the worthy principles relating to the vows of monks who practice five major vows. (3) The basis of five major vows and of partial vows. (4) Practitioners of five major vows are addressed as those who observe good vows when they meticulously follow this vow so brahmcharya is the fundamental vow. 144. titthayarehi sudesiyamaggaM, NarayatiricchavivajjiyamaggaM / savyapavittisuNimmiyasAraM, siddhivimANa avaMguyadAraM // 2 // 144. tIrthaMkara bhagavantoM ne brahmacarya vrata ke pAlana karane kA gupti Adi mArga bhalIbhA~ti batAyA hai| yaha narakagati aura tiryaMcagati ke mArga ko rokane vAlA hai, arthAt brahmacarya ArAdhaka ko naraka - tiryaMcagati se bacAtA hai, sabhI pavitra anuSThAnoM ko sArayukta banAne vAlA tathA mukti aura vaimAnika devagati ke dvAra ko kholane vAlA hai| vivecana : tIrthaMkara bhagavAna ne brahmacaryavrata kA nirdoSa pAlana karane ke lie nau gupti Adi upAya batAye haiM / ( nava gupti kI vistAra se jAnakArI ke lie dekhiye sthAnAMga sUtra sthAna - 9 aura uttarAdhyayana sUtra a. - 16 ) nirdiSTa una upAyoM kA Alambana nahIM liye jAne para brahmacarya kI ArAdhanA nahIM ho sktii| tIrthaMkara zru.2, caturtha adhyayana : brahmacarya saMvara 2555 144. Revered Tirthankars have narrated clearly the path or the 5 method to properly practice the vow of chastity (brahmcharya). It blocks the very path leading to hellish or animal state of existence. In other words it saves one from re-birth in hell or in animal state. It turns all the practices beneficial and opens the gateway for heaven. (359) Sh. 2, Fourth Chapter: Chastity Samvar phra phaphaphaphaphaphaphaphaphapha Wan Wan Wan 55 555 555595555555 5 5 5 5 5 5 5 5 5 5 555552

Page #442
9545555555555555555555555555! isa gAthA meM yaha bhI spaSTa kiyA gayA hai ki brahmacarya kA nirmala rUpa se pAlana karane vAlA siddhi prApta karatA ! hai| yadi usake karma kucha avazeSa raha gaye hoM to vaha vaimAnika devoM meM utpanna hotA hai| Elaboration-Tirthankars have stated the methods for properly practicing the vow of chastity. Those methods are guptis and others. They include nine prohibitions. In their absence brahmcharya cannot be practiced. (For details of nine Guptis see chapter-9 of Sthananga Sutra and chapter 16 of Uttradhyayan Sutra). It is clearly stated in this aphorism that one who practices faultlessly chastity, he can attain salvation. In case some Karmas are still in existence, he takes birth among heavenly celestial beings. 145. deva-NariMda-NamaMsiyapUrya, svvjguttmmNglmgN| durisaM guNaNAyagamekkaM, mokkhapahassa vaDiMsagabhUyaM // 3 // 145. devendroM aura narendroM ke dvArA jo namaskRta haiM, arthAt devendra aura narendra jinako namaskAra karate haiM, una mahApuruSoM ke lie bhI brahmacarya pUjanIya hai| jagat ke saba maMgala kAryoM kA yaha mArga rUpa hai| fa koI isakA parAbhava nahIM kara sakatA yA isakA parAbhava karanA duSkara hai| yaha sabhI guNoM kA ekamAtra nAyaka hai aura mokSa mArga ke liye mastaka ke mukuTa ke samAna hai| 145. Persons to whom kings of gods and those of human beings bow, they too worship chastity. It is the primary path to everything auspicious in the world. Nobody can reduce its importance. It is very difficult. It is unique among all the virtues. It is like crown among methods of 5 salvation. pha vivecana : devendra-narendra Adi gaNadharoM kI pUjA karate haiM aura gaNadhara Adi mahApuruSa brahmacarya kI arcanA ! 5 karate haiM, ataH brahmacarya pUjyoM kA bhI pUjya hai| brahmacarya ko saba maMgaloM kA upAya batAyA gayA hai| tAtparya yaha hai , maMgala kA artha hai : maM - pApa ko, galaM - galAne vAlA athavA maMga - sukha ko, laM - dene vaalaa| saMsAra meM arhat / 9 bhakti Adi jitane bhI maMgala kArya haiM una sabakA mArga brahmacarya hai| Kings of gods and those of humans worship Ganadhars and they in y 4 turn worship Bramacharya. Thus it is revered by the revered. It is said y 41 to be the instrument of all that is auspicious (Mangal). The word Mangal is derived two ways-Man means sin and galam means that which eats up. And mang means happiness and lam means that which endows. 4 Thus Brahmacharya is instrumental in all the auspicious deeds including worship of Arhat. Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Wan :555555555 zrI praznavyAkaraNa sUtra (360) Shri Prashna Vyakaran Sutra 855555555555555555555555555555555558

Page #443
Biofasign viSayoM meM anAsakti zabda rUpa Adi viSayoM meM anAra zarIra vibhUSA varjana ati bhojana varjana vikAra vaddhaka bhojana parihAra kA cintana smaraNa va bhakta bhAgA kA ci 'deva dANava gandhavvA jakkha rakkhasa kinnraa| bambhayAriM namaMsanti dukkaraM je karanti tN| vivikta zayanAsana strI kathA-varjana eka Asana parihAra Jain Equation Internal strI-zarIra-Alokana -paridvAra kAma vaddhaMka-zabda zravaNa varjana

Page #444
e55555555555555555555555555555555555e citra-paricaya 201 Illustration No. 20 brahmacarya kI mahimA deva dANava gandhavvA jakkha rakkhasa kinnraa| bambhayAriM namaMsanti dukkaraM je karanti tN|| dasa samAdhi ke sthAna kahe gaye haiM-(1) vivikta zayanAsana, (2) strI kathA-varjana, (3) eka Asana parihAra, (4) strI-zarIra-Alokana-parihAra, (5) kAmavarddhaka zabda zravaNa fa varjana, (6) bhukta bhogoM kA cintana smaraNa varjana, (7) vikAra varddhaka bhojana parihAra, OM (8) ati bhojana varjana, (9) zarIra vibhUSA varjana, (10) zabda rUpa Adi viSayoM meM anaaskti| bhI ina dasa samadhi sthAnoM se saMrakSita duSkara brahmacarya vrata kA pAlana karane vAle muni ko deva, dAnava, gaMdharva, yakSa, rAkSasa, kinnara Adi sabhI namaskAra karate haiN| -sUtra 141, pR. 360 ma)))))))))))))))))))))555555555))) THE GLORY OF CELIBACY Even divine beings like Asurs, Gandharvas, Yakshas, Rakshasas and Kinnars bow to those who practice the difficult vow of celibacy protected by the following ten places of restraint related to this vow-(1) Isolated place of sleeping and sitting. (2) Avoiding talk about women. (3) Not sitting on the same seat with women. (4) Not looking at the body of a woman. (5) Not listening to lustful talks. (6) Avoiding recalling instances of pastenjoyments. (7)Avoiding eating ofexciting food. (8)Avoiding excessive eating. (9) Avoiding embellishmentof body.(10)Apathy towards indulgence inactivities of sense organs including those of hearing and taste. --Sutra-141; pages-360

Page #445
359 999655555555555555555558 5555 Ting Ting Ting Ting Ting 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 brahmacarya-vighAtaka nimitta CAUSES ADVERSELY AFFECTING CHASTITY 146. jeNa suddhacarieNa bhavai subaMbhaNo susamaNo susAhU sa isI sa muNI sa saMjae sa eva bhikkhU jo suddhaM carai bNbhcerN| imaM ca rai-rAga-dosa-moha-pavaDaNakaraM kiMmajjha-pamAyadosapAsattha-sIlakaraNaM abhaMgaNANi ya tellamajjaNANi ya abhikkhaNaM kakkha-sIsa-kara-caraNa-vayaNa-dhovaNa saMbAhaNa-gAya-kamma-parimaddaNANulevaNa-cuNNavAsa-dhuvaNa-sarIra-parimaMDaNa-bAusiya-hasiyaOM bhaNiya-gaTTa-gIya-vAiya-NaDaNaTTaga-jalla-malla- pecchaNavalaMbagaM jANi ya siMgArAgArANi ya aNNANi ya evamAiyANi tava-saMjama-baMbhacera-ghAovaghAiyAI aNucaramANeNaM baMbhaceraM vajjiyavvAiM 5 sbkaalN| 146. brahmacarya mahAvrata kA zuddha rUpa se pAlana karane se hI manuSya subrAhmaNa-yathArtha nAma vAlA, OM suzramaNa-saccA tapasvI aura susAdhu-nirvANa sAdhaka vAstavika sAdhu kahA jAtA hai| jo zuddha brahmacarya kA AcaraNa karatA hai vahI zreSTha RSi arthAt yathArtha tattvadraSTA hai, vahI muni-tattva kA vAstavika manana karane vAlA hai, vahI saMyata-saMyamavAn hai aura vahI saccA bhikSu-nirdoSa bhikSAjIvI hai| brahmacarya kA sevana karane vAle puruSa ko ina Age kahe jAne vAle vyavahAroM kA tyAga karanA cAhie-rati-indriya-viSayoM ke prati rAga-parivArika janoM ke prati sneha, dveSa aura moha-mUr3hatA ko Wan bar3hAne vAlA, nissAra pramAdadoSa tathA pArzvastha-zithilAcArI sAdhuoM kA zIla-AcAra (jaise niSkAraNa zayyAtarapiNDa kA upabhoga Adi) aura ghRtAdi kI mAliza karanA, tela lagAkara snAna karanA, bAra-bAra ke bagala, sira, hAtha, paira aura mu~ha dhonA, paira Adi dabAnA-pagacampI karanA, parimardana karanA-samagra zarIra ko malanA, vilepana karanA, cUrNavAsa-sugandhita cUrNa-pAuDara se zarIra ko suvAsita karanA, agara Adi kI dhUpa denA-zarIra ko dhUpayukta karanA, zarIra ko maNDita karanA-suzobhita karanA, OM bAkuzika karma karanA-nakhoM, kezoM evaM vastroM ko sa~vAranA, ha~sI-ThaTThA karanA, vikArayukta bhASaNa karanA, nATya, azlIla gIta, vAditra, naToM, nRtyakArakoM aura jalloM-rasse para khela dikhalAne vAloM OM aura malloM-kuztIbAjoM kA tamAzA dekhanA tathA isI prakAra kI anya bAteM jo zrRMgAra kA AgAra hai haiM-zrRMgAra ke sthAna haiM aura jinase tapazcaryA, saMyama evaM brahmacarya kA upaghAta-AMzika vinAza yA 5 ghAta-pUrNataH vinAza hotA hai, brahmacarya kA AcaraNa karane vAle ko sadaiva ke lie tyAga denA caahie| ma 146. The monk who faultlessly practices the major vow of brahmcharya is one who is worthy of his name. He is a true practitioner of austerities. He is a true monk. One who meticulously practices 4 brahmcharya, he is rishi. It means he has true perception of essentials. He truly ponders over the essentials. He is the real follower of restraints. He is the real saint leading the life based on faultless offerings. A practitioner of the vow of brahmcharya should detach himself from the activities mentioned ahead. He should avoid attachment towards Si Le 555555555555 5555555555555 $$$$55555555555555 FFFFF zru.2, caturtha adhyayana : brahmacarya saMvara (361) Sh.2, Fourth Chapter : Chastity Samvar 55555555555555555555555555555558

Page #446
255955555 5 5 55 5 5 5 5 5 5 5 5 5 5 5 55555559555552 aphra Wan senses, attachment towards the members of his family, the hatred and Wan the delusion that increases the ignorance, slackness, the conduct followed by monks who have gone astray (just as those who accept food from the owner of the home who has provided the place of stay and suchlike others). The activities like massaging with ghee, taking bath 5 after using oil, washing armpits, head, hand, feet and face again and 5 again, massaging, rubbing the feet, rubbing the entire body, applying paste or fragrant powder or any sweet smelling thing on the body, decorating the body, trimming nails, locks of hair and clothes, engaging in loud laughter, making speech with a polluted mind, dancing, seeing actors, dancers, exhibiting their performance on ropes, witnessing wrestling and other suchlike acts which are sources of temporal enjoyment, should be totally avoided for ever. Such activities adversely affect self-restraint, austerities and chastity partially or totally. brahmacarya - rakSaka niyama CODES SAFE GUARDING CHASTITY 147. bhAviyavvo bhavai ya aMtarappA imehiM tava - Niyama - sIla - jogehiM NiccakAlaM / kiM te ? aNhANaga- adaMtadhovaNa - seya-mala- jalladhAraNaM mUNavaya- kesaloya - khuppivAsalAghava - sIusiNa - kaTTha sijjA - bhUmiNisijjA- paragharapavesa-ladbhAvaladdha - mANAvamANa5 jiMdaNa - daMsamasaga - phAsa - Niyama -tava- guNa- viNaya-mAiehiM jahA se thirataragaM hoi baMbhaceraM / imaM ca abaMbhacera - viramaNa - parirakkhaNaTTayAe pAvayaNaM bhagavayA sukahiyaM attahiyaM peccAbhAviyaM AgamesibhaddaM suddhaM NeyAuyaM akuDilaM aNuttaraM savvadukkha - pAvANaM viusamaNaM / 147. (brahmacarya sAdhaka kI) Age kahe jAne vAle tapa, niyama aura zIla ke pravRtti yogoM se antarAtmA ko nitya - nirantara bhAvita-vAsita karanA caahie| kauna-se pravRtti yoga haiM ? (ve ye haiM -) snAna nahIM karanA, dantadhovana nahIM karanA, sveda ( pasInA) aura pasIne se mizrita maila ko zarIra se pRthak nahIM karanA yA dhAraNa karanA, maunavrata rakhanA, kezoM kA luMcana karanA, kSamA karanA, indriyoM kA damana karanA, acelakatA - vastrarahita honA athavA alpa vastra dhAraNa karanA, bhUkha-pyAsa sahanA, lAghava- upadhi alpa rakhanA, sardI, garmI sahanA, kASTha kI zayyA bhUminiSadyA - jamIna para Asana, paragRhapraveza- - zayyA yA bhikSAdi ke lie gRhastha ke ghara meM jAnA aura prApti yA aprApti (ko samabhAva se sahanA ), mAna, apamAna, nindA evaM daMza-mazaka kA kleza sahana karanA, niyama arthAt dravyAdi sambandhI zrI praznavyAkaraNa sUtra -khama-dama - alaga (362) 55555555 Shri Prashna Vyakaran Sutra phra phaphaphaphaphaphaphaphapha

Page #447
85555555555555555559555555555555555558 ) ) ) ) ) OMOMOMOMOMOMOM5555555555555555 )) )) ) ) )) )) ma abhigraha karanA, tapa tathA mUlaguNa Adi evaM vinaya Adi yogoM se antaHkaraNa ko bhAvita karanA 5 cAhie; jisase brahmacaryavrata khUba sthira-dRr3ha ho| ma abrahmanivRtti (brahmacarya) vrata kI rakSA ke lie bhagavAna mahAvIra ne yaha pravacana kahA hai| yaha pravacana 5 paraloka meM phalapradAyaka hai, bhaviSya meM kalyANa karane vAlA hai, zuddha hai, nyAyayukta hai, akuTila (sarala) Wan hai, sarvottama hai aura duHkhoM aura pApoM kA upazamana karane vAlA hai| 147. Avoiding the prohibitions, the practitioner of vow of celibacy should engage himself in activities mentioned ahead. ____What are these activities ? Those activities are as under : Not to take bath, not to wash teeth, to allow perspiration to stick to the body to allow the dirt stick to the body, to practice complete silence, to remove hair by hand, to forgive, to subdue senses, to remain without clothes or to wear a little clothing, to endure calmly pangs of hunger and thirst, to keep only a few articles, to endure heat and cold, to sleep on a piece of wood, to have a seat on ground, to go to the houses for seeking offerings and to remain in state of equanimity both when he gets or does not get alms, to tolerate disgrace, praise or adverse talk about him, to 4 tolerate mosquito bite and the like are such activities. He should make a Si decision in his mind in what manner he shall accept the offering and 4 stick to it (the abhigraha). He should practice austerities and other basic 5 principles. He should sense the masters with a sense of humility so that 4 he may remain completely steadfast in his vow of brahmacharya. Bhagavan Mahavir has given this sermon in order to remain safe in practice of the vow of brahmcharya. It is beneficial in the next life and in future. It is pure, based on justice and free from crookedness. It is the Si best of all. It eliminates or subdues pains and sins. 3 vivecana : kAmavAsanA aisI prabala hai ki tanika-sI asAvadhAnI hote hI manuSya ke mana ko vikRta kara detI hai| yadi manuSya tatkAla na sa~bhala gayA to vaha usake vazIbhUta hokara dIrghakAlika sAdhanA se patita ho jAtA hai aura phira na ghara kA na ghATa kA rahatA hai| usakI sAdhanA khokhalI, niSprANa, dikhAvaTI yA ADambaramAtra raha OM jAtI hai| aisA vyakti apane sAdhya se dUra par3a jAtA hai| usakA bAhya kaSTasahana nirarthaka bana jAtA hai| prastuta pAThoM meM atyanta tejasvI evaM prabhAvazAlI zabdoM meM brahmacarya kI mahimA kA varNana kiyA gayA hai| yaha mahimAgAna jahA~ usakI zreSThatA ko pradarzita karatA hai, vahIM usakI durArAdhyatA kA bhI sUcaka hai| yahI kAraNa hai hai ki isakI AradhanA ke lie anekAneka vidhi-niSedhoM kA digdarzana karAyA gayA hai| * sacce sAdhaka ko apane uccatama sAdhya para-mukti para aura usake upAyoM para hI apanA sampUrNa manoyoga ) )) ) )) )) ) )) ) )) ) ) )) )) ) )) sAfa zru.2, caturtha adhyayana : brahmacarya saMvara (363) Sh.2, Fourth Chapter: Chastity Samvar Wan ) 1915595))))))))))))))))))))))))55558

Page #448
B5555555555555555555555555555558 ke kendrita karanA caahie| use zArIrika vAsanA se Upara uTha jAnA caahie| jo zarIra-vAsanA se Upara uTha jAtA + hai, use snAna, dantadhovana, deha ke svacchIkaraNa Adi kI AvazyakatA nahIM rhtii| 'brahmacArI sadA zuciH' isa OM kathana ke anusAra brahmacArI sadaiva pavitra hotA hai, use jala se pavitra hone kI AvazyakatA nahIM hotii| snAna ma 'kAma' ke ATha aMgoM meM eka aMga mAnA gayA hai| jaise-gAya, bhaiMsa Adi pazu rUkhA-sUkhA, snehahIna aura parimita AhAra karate haiM, ataeva unake dA~ta binA dhoye hI svaccha rahate haiM, usI prakAra anta-prAnta aura parimita ___ AhAra karane vAle muni ke dA~toM ko bhI dhone kI AvazyakatA nahIM hotii| abhiprAya yahI hai ki brahmacarya ke pUrNa ArAdhaka ko zAstrokta sabhI vidhi-niSedhoM kA antaHkaraNa se, ma Atmazodhana ke uddezya se pAlana karanA caahie| aisA karane para hI usakA yaha mahAvrata surakSita rahatA hai| surakSita brahmacarya ke alaukika teja se sAdhaka kI samagra sAdhanA tejomaya bana jAtI hai, usakI Antarika adbhuta zaktiyA~ camaka uThatI haiM aura AtmA tejaHpuJja bana jAtA hai| aisI sthiti meM hI surendra, asurendra aura nAgendra sAdhaka ke caraNoM meM natamastaka hote haiN| pA~ca bhAvanAoM ke rUpa meM Age bhI brahmacarya kI surakSA ke upAyoM kA prarUpaNa kiyA gayA hai| Elaboration-Amorous lust is so strong that a little slackness pollutes the mind. In case the person concerned does not become cautious 4 immediately, he as a result of it, falls down from his life of long austere 4 practices. He is not then respected by the public or his family. His ascetic 41 practice then becomes meaningless, lifeless and artificial. Such a person goes very much astray from his goal. His tolerance of troubles becomes meaningless. In the current aphorisms, the vow of brahmcharya has been appreciated in a forceful and effective manner. It exhibits its sublime nature and also indicates that it is very difficult to be practiced. So many methods for its practice and several prohibitions have been underlined. A true practitioner should concentrate fully on liberation and the 4 methods which help in attaining it. One who rises above physical 45 pleasures has no need for bathing, washing teeth, washing body and the like. He is always clean due to celibacy. He has no need to clean himself with water. Bathing is one of the ingredients that produces lust. A cow, buffalo and suchlike take dry food in limited quantity and their teeth 5 remain clean even without washing them. Similarly a monk who takes only tasteless food and in limited quantity, he has no need to wash his teeth. In brief a person who totally practices brahmcharya, he should follow all the principles laid down in the scriptures meticulously and avoid all 45 the prohibitions from the core of his heart for self-purification. Thus his 51 vow shall remain secure. Due to the unique aura of such a well-guarded 555555555555555555555555555558 Udhamaka))))) zrI praznavyAkaraNa sUtra (364) Shri Prashna Vyakaran Sutra 855555555555555555555555555555558

Page #449
phaphaphaphaphaphaphaphapha Wan Wan Wan ***************tttttttttttttttttttti chastity, 5 his entire ascetic practice becomes bright. The unique inner Wan power starts shining and his soul becomes grand. When he attains that stage, only then the masters of gods and the masters of asuras and nagas--The demon gods bow to him. Further five sentiments for the protection of the vow of chastity have been narrated. brahmacaryavrata kI pA~ca bhAvanAe~ FIVE SENTIMENTS OF VOW OF CHASTITY pUrvokta sUtroM meM brahmacarya kI mahimA, gaurava, svarUpa tathA brahmacarya pAlane vAle ko brahmacarya kI rakSA ke liye kisa prakAra sAvadhAna rahanA cAhie, isakA vizada nirUpaNa kiyA gayA hai| aba Age brahmacarya vrata kI surakSA ke liye pAMca bhAvanAyeM batAI gaI haiN| In preceding aphorisms the importance, glory and description of the vow of Brahmacharya has been given in details. Also mentioned is the awareness needed for protecting the vow taken. Now the five sentiments for bolstering the vow of celibacy are detailed. prathama bhAvanA- vivikta- zayanAsana FIRST SENTIMENT ALOOF BED 148. tassa imA paMca bhAvaNAo cautthavayassa hoMti abaMbhaceraviramaNaparirakkhaNaTTayAe paDhamaM - sayaNAsaNa - ghara - duvAra - aMgaNa - AgAsa - gavakkha- sAla - abhiloyaNa-pacchavatthukapasAhaNaga - NhANigAvagAsA, avagAsA je ya vesiyANaM, acchaMti ya jattha itthiyAo abhikkhaNaM mohadosa - rairAga - vaDhaNIo, karhiti ya kahAo bahuvihAo, te vi hu vajjaNijjA / itthi - saMsatta - saMkiliTThA, aNNe vi ya evamAI avagAsA te hu vajjaNijjA / jattha maNovibbhamo vA bhaMgo vA bhaMsaNA [bhasaMgo ] vA aTaM ruddaM ca hujja jhANaM taM taM vajjejjavajjabhIrU aNAyayaNaM aMtapaMtavAsI / evamasaMsattavAsa - basahIsamii - jogeNa bhAvio bhavai aMtarappA, ArayamaNa - virayagAmadhamme jiiMdie baMbharagutte / 148. abrahmacarya se viratirUpa caturtha brahmacarya vrata kI rakSA ke lie ye pA~ca bhAvanAe~ haiM Wan prathama asaMsakta vAsavasati samitI bhAvanA : ( unameM se ) prathama bhAvanA isa prakAra hai- zayyA, Asana, pha gRhadvAra ( ghara kA daravAjA), A~gana, AkAza - Upara se khulA sthAna, gavAkSa - jharokhA, zAlA- sAmAna rakhane kA kamarA Adi sthAna, abhilokana-baiThakara dekhane kA U~cA sthAna, pazcAdgRha- pichavAr3A pIche 5 kA ghara, prasAdhanaka- nahAne aura zrRMgAra karane kA sthAna inake atirikta jahAM vezyAoM ke sthAna- aDDe ka haiM aura jahA~ striyA~ baiThatI-uThatI aura bAra-bAra moha, dveSa, kAmarAga aura sneharAga kI vRddhi karane 5 zru. 2, caturtha adhyayana : brahmacarya saMvara phra (365) Sh. 2, Fourth Chapter: Chastity Samvar

Page #450
2955 5 5 5 555955555 5 5555 5 5 5 5 5 5 5 5 5 5 5 55595959595552 5 vAlI bahuta prakAra kI kathAe~ kahatI haiM - bAteM karatI haiM, unakA bhI brahmacArI ko varjana karanA caahie| phra Wan 5 brahmacarya bhagna hotA ho yA usakA AMzika rUpa se khaNDana hotA ho, jahA~ rahane se ArttadhyAna- raudradhyAna Wan Wan phra Wan phra phra phra Wan Wan Wan Wan Wan Wan aise strI ke saMsarga ke kAraNa saMkliSTa - saMklezayukta anya jo bhI sthAna hoM, ve bhI nizcaya hI tyAgane yogya 5 haiM / isI prakAra ke anya sthAna bhI varjanIya samajhane cAhie jahA~ rahane se mana meM kAma vikalatA hotI ho, hotA ho, una-una anAyatanoM-ayogya sthAnoM kA pApabhIru brahmacArI - parityAga kare / sAdhu to aise sthAna para ThaharatA hai jo anta - prAnta hoM arthAt indriyoM ke pratikUla ho / isa prakAra asaMsaktavAsa - vasati samiti ke arthAt striyoM ke saMsarga se rahita sthAna kA tyAga rUpa samiti ke cintanayukta prayoga se sAdhu kI antarAtmA brahmacarya ke saMskAroM se puSTa ho jAtI hai, usakA mana brahmacarya meM lIna ho jAtA hai aura usakI indriyA~ viSayoM se nivRtta ho jAtI haiN| vaha indriya vijetA sAdhu brahmacarya kI pUrNatayA surakSA kara letA hai| 148. There are five sentiments for safeguarding the fourth vow of avoiding non-chastity. First Sentiment-It is avoidance of the place where women stay. It is as follows--bed, seat, gate of the house, courtyard, open space, window, store room, a higher place where one can see others while sitting, back yard of the home, bath room, dressing room -- all these places should be avoided by the person who practices chastity as they are places where he can come in contact with women. Further, the whorehouses and the places where generally women sit and recite many types of stories. These and other such places that increase lust, delusion, hatred, affection and the like should be avoided by the brahmchari. He should avoid even other suchlike places which can create adverse sensitivity in the mind due to contact with women. There are places, which create restlessness or adversely affect the mind. This eliminates the vow of brahmcharya partially or totally and creates feelings of sorrow or anger. A brahmchari is afraid of such sinful activities. He should therefore avoid such undesirable places. A monk stays only at such a place which is isolated and according to his codes. Thus a person who stays, in a place devoid of contact with women, maintains his mind in a state of equanimity, in a state wherein he is with the limits prescribed for chastity and he is in control of his senses. He is able to practice there his vow meticulously. zrI praznavyAkaraNa sUtra (366) cumittitt tttttttttmimimimittmilll***tmimimimimimit Shri Prashna Vyakaran Sutra phra

Page #451
asaMsakta vAsa vasati samitI bhAvanA vaizyAyeM GEOK striyA~ THIS napusaka striyoM, napuMsakoM, vaizyAoM Adi ke rahane ke sthAna para rukane kA varjana strI kathA varjana vivAha kathA niSedha zRgAra kathA niSedha strI kI cauMsaTha kalAoM strI varNa, deza, sambandhI bAteM niSedha jAti kathA niSedha striyoM kI sabhA meM baiThakara vividha prakAra kI kathA kA niSedha | citrakalA kI prazasA Adi OMAnary.org Bivate & Persona gAyakAlA sambandhI bAteM niSedha niSedha

Page #452
045455 ) phradhaWan 55555555555555 citra-paricaya 22 Illustration No. 22 brahmacarya vrata kI pA~ca bhAvanAe~-1 brahmacarya nAmaka cauthe saMvara rUpa mahAvrata kI pA~ca bhAvanAe~ kahI gaI haiM (1) asaMsakta vAsa vasati samiti bhAvanA-brahmacarya vrata ke sAdhaka ko aise kisI sthAna para nahIM rahanA cAhie, jahA~ striyoM uThatI-baiThatI hoM, vaizyAe~ rahatI hoM, napuMsakoM kA hai nivAsa sthAna ho, use aise sabhI sthAnoM para rahanA varjita batAyA gayA hai| kyoMki aise sthAna para rukane se citta meM caMcalatA utpanna ho sakatI hai| (2) strI-kathA varjana samiti bhAvanA-isa bhAvanA kA abhiprAya yaha hai ki brahmacarya vrata ke pAlaka sAdhu ko striyoM kI sabhA ke bIca baiThakara vArtAlApa se bacanA caahie| striyoM se sambandhita vilAsa, hAsya, zRMgAra, unakI cauMsaTha kalAe~, varNa, jAti Adi sambandhita vikAra utpAdaka kathAe~ nahIM karanI caahie| -sUtra 148-149, pR. 365-367 555555555555555555550 Wan )))))))))))))))5555555555555555555555555555555550 FIVE SENTIMENTS OF VOW OF CELIBACY (1) There are said to be five sentiments of the great vow of celibacy, the fourth Samvar (1) Disturbance-free place of stay-An aspirant observing the vow of celibacy should not stay at a place where women frequent, whores live, or eunuchs live. For him staying at any such place is prohibited. This is because staying at such places may disturb the required mental serenity. (2) Refrain from talk about women -An ascetic observing the vow celibacy should avoid joining a meeting of women and talk with them. He should also avoid talking or story telling about women and their activities including their entertainment, beautification, 64 skills, complexion, and caste. - Sutra-149, page-367 555555555555555555 0555555555555555555555555555550 ,

Page #453
95959555555555555555555555555555 ))))))))))5555558 OM dvitIya bhAvanA-strI-kathAvarjana SECOND SENTIMENT : AVOIDING STORIES ABOUT WOMEN 149. biiyaM-NArIjaNassa majjhe Na kahiyavyA kahA-vicittA vibboya-vilAsa-saMpauttA fa hAsasiMgAra-loiyakahavva mohajaNaNI, Na AvAha-vivAha-vara-kahA, itthINaM vA subhaga-dubbhagakahA, causaddhiM ca mahilAguNA, Na vaNNa-desa-jAi-kula-rUva-NAma-Nevattha-parijaNa-kahA itthiyANaM, + aNA vi ya evamAiyAo kahAo siMgAra-kaluNAo tava-saMjama-baMbhacera-ghAovaghAiyAo aNucaramANeNaM baMbhaceraM Na kahiyavyA, Na suNiyavyA, Na ciMtiyavvA / ma evaM itthIkahAviraisamiijogeNaM bhAvio bhavai aMtarappA ArayamaNa-virayagAmadhamme jiiMdie OM bNbhcergutte| ma 149. dUsarI strIkathA virati bhAvanA : isa prakAra hai-kevala striyoM kI hI sabhA ke bIca baiThakara + aneka prakAra kI kathA-vArtA nahIM karanI cAhie arthAt nAnA prakAra kI bAteM nahIM karanI cAhie, jo Wan bAteM vibboka-striyoM kI kAmuka ceSTAoM se aura vilAsa-smita, kaTAkSa Adi ke varNana se yukta hoM, jo OM hAsyarasa aura zrRMgArarasa kI pradhAnatA vAlI laukika kathA hoM, jo moha utpanna karane vAlI hoN| isI 5 prakAra dvirAgamana-gaune yA vivAha sambandhI bAteM bhI nahIM karanI caahie| striyoM ke saubhAgya-durbhAgya kI bhI carcA-vArtA nahIM karanI caahie| striyoM kI kalAoM, striyoM ke raMga-rUpa, deza, jAti, kula, fa rUpa-saundarya, bheda-prabheda, pozAka tathA parijanoM sambandhI kathAe~ tathA isI prakAra kI jo bhI anya 5 kathAe~ zrRMgArarasa se karuNatA utpanna karane vAlI hoM aura jo tapa, saMyama tathA brahmacarya kA ghAta-upaghAta OM karane vAlI hoM, aisI kathAe~ brahmacarya kA pAlana karane vAle sAdhujanoM ko nahIM kahanI caahie| aisI kathAe~-bAteM unheM sunanI bhI nahIM cAhie aura unakA mana meM cintana bhI nahIM karanA caahie| isa prakAra strIkathAvirati-samiti ke yoga se bhAvita antaHkaraNa vAlA, brahmacarya meM anurakta citta vAlA tathA indriya vikAra se virata rahane vAlA, jitendriya sAdhu brahmacarya se gupta-surakSita rahatA hai| 149. The second sentiment is avoidance of talk about women. Its 4 nature is as follows-He should not narrate various types of stories among women. In other words he should not have loose talk with women-the talk which contains amorous activities, their lustful 41 enjoyments, laughter beautification or like and talk of the common people. He should avoid talk that generates delusion or attraction for them. Similarly he should not talk about marriage. He should not talk about good or bad luck of women. He should not talk about sixty four arts of ladies, their complexion, country, clan, family, facial beauty, dress and relatives. He should not indulge in other suchlike talks about them which may produce compassion in the context of their beautification and which are likely to adversely affect austerities self-restraint and chastity. )))))))))))))))))) Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 5555555) |zru.2, caturtha adhyayana : brahmacarya saMvara (367) Sh.2, Fourth Chapter : Chastity Samvar 8555555555555555555 E EEEEE Wan

Page #454
pradha95555555555555555555555555555))))))))))558 A monk observes the vow of brahmcharya, he should therefore not indulge in suchlike talk. He should not listen such talk. He should not $i think about such matters in his mind. Thus a monk who has his mind influenced with avoidance of talk is about women, who is absorbed in chastity and who is totally detached from bad attitude of senses, who has full control over his senses keeps himself in complete practice of the vow of chastity (brahmacharya). tRtIya bhAvanA-striyoM ke rUpa-darzana kA tyAga THIRD SENTIMENTS : AVOIDING LOOKING AT BEAUTY OF WOMEN 150. taiyaM-NArINaM hasiya-bhaNiya-ceTThiya-vippekkhiya-gai-vilAsa-kIliyaM, vibboiyaNaTTagIya-vAiya-sarIra-saMThANa-vaNNa-kara-caraNa-NayaNa-lAvaNNa-rUva-jovvaNa-payoharA-dharavatthAlaMkAra- bhUsaNANi ya, gujjhokAsiyAI, aNNANi ya evamAiyAiM tava-saMjama-baMbhacera- ghAovaghAiyAiM aNucaramANeNaM baMbhacera Na cakkhusA, Na maNasA, Na vayasA pattheyavvAiM paavkmmaaii| ___ evaM itthIrUvavirai-samiijogeNa bhAvio bhavai aMtarappA ArayamaNavirayagAmadhamme jiiMdie bNbhcergutte| 150. tIsarI strI rUpa darzana virati samiti bhAvanA : yaha isa prakAra hai-nAriyoM ke madhura hAsya ko, vikAramaya kathana ko, hAtha paira Adi kI ceSTAoM ko, viprekSaNa-kaTAkSayukta nirIkSaNa ko, gati-cAla ko, vilAsa aura krIr3A ko, vibvokita-anukUla-iSTa vastu kI prApti hone para abhimAnapUrvaka kiyA % gayA tiraskAra, nATya, nRtya, gIta, vINA Adi vAdyoM ke vAdana, zarIra kA gaThana, gaura zyAma Adi varNa, ke hAthoM, pairoM evaM netroM kA lAvaNya, rUpa, yauvana, stana, adhara-oSTha, vastra, alaMkAra aura bhUSaNa-lalATa kI bindI Adi ko tathA unake gopanIya aMgoM ko evaM strI sambandhI anya aMgopAMgoM yA ceSTAoM ko Wan jinase brahmacarya, tapa tathA saMyama kA ghAta-upaghAta hotA hai, unheM brahmacarya kA anupAlana karane vAlA muni na netroM se dekhe, na mana se soce aura na vacana se unake sambandha meM kucha bole aura na pApamaya kAryoM kI OM abhilASA kre| isa prakAra strIrUpavirati-samiti ke yoga se bhAvita antaHkaraNa vAlA muni brahmacarya meM anurakta / citta vAlA, indriyavikAra se virata, jitendriya aura brahmacarya se gupta-surakSita hotA hai| ___150. The third sentiment is prohibition of looking at women. The monk who practices the vow of chastity should not attend to the laughter 4 of women and their talk which creates adverse thoughts. He should not 41 see such movements of their hands, their amorous activities, their gait, their acrobatics, their act of belittling in ego at having an article of their choice, their dance, dramatic performance, their song, their playing AFF$$$$$$$$$ FFFFFFF5FFFF$$$$$$$$ 5555555 | zrI praznavyAkaraNa sUtra (368) Shri Prashna Vyakaran Sutra &5555555555555555)))

Page #455
3. strI rUpa darzana virati samiti bhAvanA pUrva kAma krIr3A kA smaraNa patnI ke dvirAgamana kA smaraNa 5. snigdha sarasa bhojana tyAga yaha nahIM kalpatA miThAI Adi gariSTha bhojya padArthoM kA tyAga X 4. pUrva bhoga cintana tyAga-bhAvanA nirgantha ko pUrva rati aura krIr3A kA smaraNa nahIM karanA cAhiye putra janma smaraNa naTa ke khela kA smaraNa 23 ry org

Page #456
055555555 ))))))))5555555555 citra-paricaya 23 | Illustration No. 23 brahmacarya vrata kI pA~ca bhAvanAe~-2 055555555555555555555555555555555555555555555555550 (3) strI rUpa darzana virati samiti bhAvanA-isa bhAvanA ke antargata brahmacArI sAdhaka ke liye striyoM ke rUpa darzana, hAtha-paira Adi kI ceSTAoM ko, vilAsa aura krIr3AoM ko tathA anya aisI sabhI ceSTAoM ko jisase brahmacarya vrata kA ghAta hotA ho, dekhane va socane kA niSedha kiyA gayA hai| (4) pUrva bhoga cintana tyAga bhAvanA-pUrva kAla (gRhastha avasthA) meM bhoge hue bhoga, jaise-putra-janma, pUrva kAmakrIr3A, patnI kA dvirAgamana, naTa-nartaka kA nAca dekhanA Adi jinase citta calAyamAna ho jAtA hai, unheM smaraNa nahIM karanA caahie| (5) snigdha sarasa bhojana tyAga bhAvanA-brahmacarya ke sAdhaka ko apanI jihvA para niyaMtraNa rakhanA cAhie aura sarasa svAdiSTa aura pauSTika bhojana jaise-ghI, tela, khAMDa, mizrI, miThAI, tale hue padArtha Adi kA sarvathA tyAga kara denA caahie| -sUtra 150-152, pR. 368-370 EEEIriririri-. E FIVE SENTIMENTS OF VOW OF CELIBACY (2) (3) Avoid looking at women - An ascetic observing the vow celibacy should avoid looking and enjoying the beauty of the female body, the movement of its limbs. and activities of entertainment and enjoyment. In other words he should avoid looking at any appearance or activity that inspires him to transgress his vow of celibacy. He should not even think of these. (4) Avoid recalling enjoyments from the past -- An ascetic observing the vow celibacy should avoid recalling enjoyments from the past, which means his life as a householder. This includes recalling memories of birth of a son, sexual activities, wife's homecoming after marriage and other incidents that incite excitement. (5) Avoid eating rich and tasty food -- An ascetic observing the vow celibacy should exercise control over his taste buds. He should completely avoid rich and tasty 4 food such as butter, oil, sugar, sweets, fried things etc. -Sutra-150-152, pages-368-370 0555555555555555555555555555555555550 Wan bhabhabhabhabhabhabhabhabhabhabhabha

Page #457
phaphaphaphaphaphaphapha F phra Wan 5 musical instrument, their shape of the body, their complexion, beauty of their eyes and feet, their facial expression, their youth, breasts, 5 lips, clothes, ornaments, the red mark on their forehead and the their private parts and other suchlike activities which may adversely affect the chastity, austerity and self restraint of the monk. He should not contemplate about such activities of the women in his mind. He should not speak about such things. He should not have a desire for such things. caturtha bhAvanA - pUrva bhoga- cintana- tyAga FOURTH SENTIMENT AVOIDING RECOLLECTION OF EARLIER ENJOYMENTS Thus a monk who is mentally detached from women, is engaged in chastity. He is detached from polluted activity of senses. He keeps his chastity quite safe. phra the Wan 151. cautthaM - puvvaraya - puvya- kIliya- puvya- saMgaMthagaMtha-saMthuyA je te AvAha - vivAha - collagesu yatihi jaNNesu ussavesu ya siMgArAgAracAruvesAhiM hAvabhAvapalaliya - vikkheva - vilAsa - sAliNIhiM pha aNukUla - pemmigAhiM saddhiM aNubhUyA sayaNasaMpaogA, uusuhavarakusuma- surabhi - caMdaNa - sugaMdhivara - vAsa-dhUva - suhapharisa - vattha-' - bhUsaNa- guNovaveyA, ramaNijjA ojjageya- - paura-gaDa- NaTTaga- jallamalla - muTThiga - velaMbaga - kahaga-pavaga-lAsaga - Aikkhaga - laMkha - maMkha - tUNaillatuMba - vINiya-ta - tAlAyara - pakaraNANi ya bahUNi mahurasaragIya - sussarAI, aNNANi ya evamAiyANi tava - saMjama - baMbhacera- phra ghAovaghAiyAiM aNucaramANeNaM baMbhaceraM Na tAiM samaNeNa labbhA daTTu, Na kaheuM, Na vi sumariuM / Wan je evaM puvvaraya - puvyakIliya - virai - samii - jogeNa bhAvio bhavai aMtarappA ArayamaNavirayagAmadhamme jiiMdie baMbhaceragutte / like, (369) I 5 5 5 5 5 5 55955 5 5 59595955 5 5 5 5 5 5 5 5 5 5 5 5 595955 5 5 5 5 5 5 55 5 55 2 151. cauthI pUrvarata pUrva krIr3ita virati samitI bhAvanA (cauthI bhAvanA meM pUrvakAla meM bhoge bhogoM ke smaraNa ke tyAga kA vidhAna kiyA gayA hai|) yaha isa prakAra hai - pahale (gRhasthAvasthA meM) kiyA gayA ramaNa-viSayopabhoga, pUrvakAla meM kI gaI krIr3Ae~- dyUta Adi krIr3A, pUrvakAla ke zvasurakula - sasurAla sambandhI jana, sAlI yA sAle kI strI Adi ke sAtha hue mohaka sambandha aura strI putrAdi ke sAtha snehAdi tathA saMzruta - pUrva kAla ke paricita jana, isa sabakA smaraNa nahIM karanA caahie| isake atirikta vaivAhika prasaMga, patnI kA dvirAgamana, cUDAkarma- zizu kA muNDana tathA parvatithiyoM meM, yajJoM - nAgapUjA Adi ke avasaroM para, zrRMgAra ke AgAra jaisI sajI huI, hAva-mukha kI ceSTA, bhAva-citta ke abhiprAya, pralalita - lAlityayukta kaTAkSa, vikSepa-DhIlI coTI, patralekhA, A~khoM meM aMjana Adi zrRMgAra, vilAsa - hAthoM, bhauMhoM evaM netroM kI vizeSa prakAra kI ceSTA- ina sabase suzobhita, anukUla prema vAlI striyoM ke sAtha anubhava kiye hue zayana Adi vividha prakAra ke kAmazAstrokta prayoga, Rtu ke anukUla 5 A. 2, caturtha adhyayana : brahmacarya saMvara Sh. 2, Fourth Chapter: Chastity Samvar 5 Wan phra

Page #458
)) )) ) ) )) ) ) EEEEEEEEEE IE ) ) 555555555555555555$$$$$$$$$$$$$ OM sukha pradAna karane vAle uttama puSpoM kI saurabha evaM candana kI sugandha, cUrNa kie hue anya uttama ! + vAsadravya, dhUpa, sukhada sparza vAle vastra, AbhUSaNa-inake guNoM se yukta, ramaNIya Atodya-vAdyadhvani, gAyana, pracura naTa, nartaka-nAcane vAle, jalla-rassI para khela dikhalAne vAle, malla-kuztIbAja, OM mauSTika-mukkebAja, viDambaka-vidUSaka, kathA-kahAnI sunAne vAle, plavaka-uchalane vAle, rAsa gAne yA rAsalIlA karane vAle, zubhAzubha batalAne vAle, laMkha-U~ce bA~sa para khela karane vAle, maMkha-citramaya paTTa lekara bhikSA mA~gane vAle, tUNa nAmaka vAdya bajAne vAle, vINA bajAne vAle, tAlAcara-eka prakAra ke Wan tamAzabIna-ina sabakI krIr3Ae~, gAyakoM ke nAnA prakAra ke madhura dhvani vAle gIta evaM manohara svara aura meM isa prakAra ke anya viSaya, jo tapa, saMyama aura brahmacarya kA ghAta-upaghAta karane vAle haiM, unheM OM brahmacaryapAlaka zramaNa ko dekhanA nahIM cAhie, inase sambaddha vArtAlApa nahIM karanA cAhie aura pUrvakAla : + meM jo dekhe-sune hoM, unakA smaraNa bhI nahIM karanA caahie| ke isa prakAra pUrvarata-pUrvakrIDitavirati-samiti ke yoga se bhAvita antaHkaraNa vAlA sAdhaka, brahmacarya meM anurakta citta vAlA, maithunavirata, jitendriya sAdhu brahmacarya se gupta-surakSita hotA hai| 151. In the fourth sentiment, there is provision of discarding y recollection of earlier enjoyments. During his life as a householder, prior to monkhood, the monk had enjoyed mundane pleasures of worldly life, u sensual activities, gambling, the loose talk of in-laws and of the people y well-acquainted. He should not recollect those events. Further he should y not attend marriages, hair-cutting ceremony of children, the women well decorated at the time of performance of yajnas and washing of demongods. Their amorous looks, their loose lock of hair, the collerium in their eye, their hands, eye-brows and movement of eyes that creates sensitivity in the mind. He should not recollect the sexual enjoyments with the women he had in his earlier life. He should not recollect the sweet smell of flowers, sandalwood powder and of other powders incense, clothes pleasant in touch, ornaments, musical sounds, songs, dancers, ma rope dancers, wrestles, boxers, clowns, storytellers, jumpers, astrologers, pole dancers, players of different musical instruments, flute players and other suchlike activities that affect austerities, self-restraint and chastity. He should not engage in talk about such matters. He should not recollect such activities seen or heard in the past. Thus a monk who mentally keeps himself detached from the sexual enjoyment he had with the women in the past, who remains absorbed in chastity, who is detached from mating, who has full control over his senses, his vow of chastity remains fully intact. ) ) ) )) ) )) )) )) )) ) Wan 5))))))))))))))) )) )) )) zrI praznavyAkaraNa sUtra (370) Shri Prashna Vyakaran Sutra Wan 855555555555555555555555555553

Page #459
phra 5. pA~cavIM bhAvanA-snigdha sarasa bhojana - tyAga ******** FIFTH SENTIMENT: AVOIDING RICH TASTY JUICY FOOD 5 ma F F i 152. pA~cavIM praNIta AhAra tyAga samiti bhAvanA vaha isa prakAra hai| svAdiSTa snigdha-cikanAI vAle bhojana kA tyAgI saMyamazIla susAdhu dUdha, dahI, ghI, makkhana, tela, gur3a, zakkara, mizrI, madhu, madya, mA~sa, Wan khAdyaka - pakavAna aura khAdya vikRtiyoM se rahita AhAra kre| vaha indriyoM meM uttejanA utpanna karane vAlA pha AhAra na kre| dina meM kaI bAra na khAye aura na pratidina lagAtAra khAye / na dAla sAga adhika khAye aura na pramANa se adhika bhojana kre| sAdhu utanA hI hitakara aura parimita AhAra kare jitanA usakI Wan saMyama - yAtrA ke liye paryApta nirvAhaka ho, jisase mana meM udvignatA utpanna na ho aura dharma (brahmacarya) se 5 cyuta na ho| Wan Wan 152. paMcamagaM - AhAra - paNIya- Niddha - bhoyaNa - vivajjae saMjae susAhU va vagaya-khIra - dahisappi - NavaNIya - tella-gula - khaMDa - macchaMDiMga- mahu- majja - maMsa - khajjaga - vigai - paricittakayAhAre Na dappaNaM Na bahuso Na NiigaM Na sAyasUpAhiyaM Na khaddhaM, tahA bhottavyaM jahA se jAyAmAyA ya bhavai, Na ya bhavai phra vibhamaNa bhaMsaNA ya dhammassa / evaM paNIyAhAra - virai - samii - jogeNa bhAvio bhavai aMtarappA ArayamaNaga - viraya - gAmadhamme jiiMdie baMbhaceragutte / isa prakAra praNIta- AhAra kI virati rUpa samiti ke yoga se susaMskRta antaHkaraNa vAlA, brahmacarya kI ArAdhanA meM anurakta citta vAlA aura maithuna se virata jitendriya sAdhu brahmacarya ko pUrNatayA surakSita 5 kara letA hai| Wan 152. Fifth sentiment of a monk is prohibition of tasty food and the food that contains lot of butter. The monk practicing restraints should take food free from milk and ghee, butter, oil, sugar, honey, intoxicating substances and roasted things which disturb the mind. He should not take such food that disturbs the senses. He should not eat more than his absolute need during the day. He should not eat continuously daily. He should not take food that contains more of pulses and tasty products. He should take only that much food which is absolutely essential for his life of ascetic restraint, which may not create restlessness in his mind and due to which he may not fall from his ascetic discipline. phra Thus a monk who keeps his mind detached from rich food in a state of equanimity, is practicing vow of chastity and is detached from sex he is in control of his senses and remains well secure in his vow of brahmcharya. phra zru. 2, caturtha adhyayana : brahmacarya saMvara (371) Sh. 2, Fourth Chapter: Chastity Samvar phra

Page #460
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $55 vivecana : zAstrakAra ne abrahmacarya ke vividha sthAnoM se sAdhaka kI AtmA ko bacAne tathA brahmacarya pAlana ke + saMskAroM ko hRdaya meM jamAne hetu ye pAMca bhAvanAyeM batAI haiM 1. viviktazayanAsana, 2. strIkathA kA parityAga, 3. striyoM ke rUpAdi ko dekhane kA parivarjana, 4. pUrvakAla meM bhukta bhogoM ke smaraNa se virati, 5. sarasa balavarddhaka Adi AhAra kA tyaag| 1. viviktazayanAsana bhAvanA : sarvaprathama brahmacarya ke vighAtaka tatvoM para roka lagAI gaI hai arthAt brahmacArI ko aise sthAna meM nahIM rahanA cAhie jahA~ nArI jAti kA sAmIpya ho-saMsarga ho. jahA~ striyA~ uThatI-baiThatI hoM. bAteM karatI hoM, aura jahA~ vezyAoM kA sAnnidhya ho| aise sthAna para rahane se brahmacaryavrata ke bhaMga kA khatarA OM rahatA hai, kyoMki aisA sthAna citta meM caMcalatA utpanna karane vAlA hai| yahI isa bhAvanA kA prayoga hai| 2. strIkathA kA parityAga : isa bhAvanA strIkathA virati samiti kA prayoga hai| isakA abhiprAya yaha hai ki * brahmacarya ke sAdhaka ko striyoM ke bIca baiThakara vArtAlApa karane se bacanA caahie| yahI nahIM, striyoM sambandhI Wan kAmuka ceSTAoM kA, vilAsa, hAsya Adi kA, striyoM kI vezabhUSA Adi kA, unake rUpa-saundarya, jAti, kula, bheda-prabheda kA tathA vivAha Adi kA varNana karane se bhI bacanA caahie| aisI bAteM kAmavarddhaka evaM tapa-saMyama brahmacarya vighAtaka hotI haiN| dUsarA koI isa prakAra kI bAteM karatA ho to unheM sunanA nahIM cAhie aura na hI aise OM viSayoM kA mana meM cintana karanA caahie| yahI isa bhAvanA kA prayoga hai, jo sAdhaka ko brahmacaryaniSTha evaM indriya ! Wan vijetA banA detA hai| 3. striyoM ke rUpAdi ko dekhane kA parivarjana : tIsarI bhAvanA kA sambandha cakSurindriya ke sAtha hai| jo dRzya / Wan kAma-rAga ko bar3hAne vAlA hoM, mohajanaka hoM, Asakti jAgRta karane vAlA hoM, brahmacArI usase bacatA rhe| ! striyoM ke hAsya, bola-cAla, vilAsa, krIr3A, nRtya, zarIra, AkRti, rUpa-raMga, hAtha-paira, nayana, lAvaNya, yauvana __ Adi para tathA unake stana, gupta aMga, vastra, alaMkAra evaM TIkI Adi bhUSaNoM para brahmacArI ko dRSTipAta nahIM U karanA caahie| tAtparya yaha hai ki jo dRzya tapa, saMyama aura brahmacarya ko aMzataH athavA pUrNataH vighAta karane vAle hoM, unase brahmacArI ko sadaiva bacate rahanA caahie| isa prakAra kI bhAvanA ke cintana aura prayoga se sAdhu : ke antaHkaraNa meM brahmacarya ke saMskAra sudRr3ha ho jAte haiN| 4. pUrvakAla meM bhukta bhogoM ke smaraNa se virati : cauthI bhAvanA meM pUrva kAla meM arthAt gRhasthAvasthA meM bhoge hue / bhogoM ke cintana na karane kI preraNA kI gaI hai| bahuta se sAdhaka aise hote haiM jo gRhasthadazA meM dAmpatya jIvana yApana karane ke pazcAt munivrata aMgIkAra karate haiN| unake mastiSka meM gRhastha jIvana kI ghaTanAoM ke saMskAra yA smaraNa saMcita hote haiN| ve saMskAra yadi nimitta pAkara ubhara uThe to citta ko vibhrAnta kara dete haiM, citta ko vikRta banA dete haiM aura kabhI-kabhI muni apane kalpanA-loka meM usI pUrvAvasthA meM pahu~cA huA anubhava karane lagatA hai| vaha apanI vartamAna sthiti ko kucha samaya ke lie bhUla jAtA hai| yaha sthiti usake tapa, saMyama evaM OM brahmacarya kA vighAta karane vAlI hotI hai| ataeva brahmacArI puruSa ko aise prasaMgoM se nirantara bacanA cAhie, Wan jinase kAmavAsanA ko jAgRta hone kA avasara mile| )))55555555555555 ' Wan zrI praznavyAkaraNa sUtra (372) Shri Prashna Vyakaran Sutra 855555555555555555))))))))))))153

Page #461
Wan )) ) 1555555555555555555559 i. 5. sarasa balavarddhaka Adi AhAra kA tyAga : brahmacarya para jaise kAma vikArayukta bAtoM kA prabhAva par3atA hai, . | vaise hI bhojana kA bhI prabhAva par3atA hai| ataH pA~cavIM bhAvanA AhAra sambandhI batAI gaI haiN| jo sAdhaka jihvA ma indriya para pUrI taraha niyaMtraNa sthApita kara pAtA hai, vahI niraticAra brahmavrata ArAdhana karane meM samartha hotA hai| isake viparIta jihvAlolupa sarasa, svAdiSTa evaM pauSTika bhojana karane vAlA isa vrata kA samyak prakAra se pAlana -- nahIM kara sktaa| ataeva isa bhAvanA meM dUdha, dahI, ghRta, navanIta, tela, gur3a, khA~r3a, mizrI Adi ke bhojana ke tyAga kA vidhAna kiyA gayA hai| madhu, mA~sa evaM madirA, ye mahAvikRtiyA~ hai, inakA sarvathA parityAga to anivArya hI hai| bar3e-bar3e sAdhaka svAda ke kAraNa rasanendriya ke gulAma bane huye haiN| brahmacArI puruSa ko aisA nIrasa, rUkhA-sakhA evaM sAttvika bhojana hI karanA cAhie jo vAsanA ke udreka meM sahAyaka na bane aura jisase saMyama // kA bhalIbhA~ti nirvAha bhI ho jaaye| ____ yahA~ eka spaSTIkaraNa Avazyaka hai| Agama 'puruSa' kI pradhAnatA ko lakSya meM rakhakara viracita hote haiN| isa kAraNa yahA~ brahmacArI puruSa ko strIsaMsarga, strIkathA, strI ke aMgopAMgoM ke nirIkSaNa Adi ke varjana kA vidhAna kiyA gayA hai| kintu nArI sAdhikA-brahmacAriNI ke lie puruSasaMsarga, puruSakathA Adi kA varjana samajha lenA caahie| napuMsakoM kI ceSTAoM kA avalokana brahmacArI aura brahmacAriNI donoM ke lie samAna rUpa se varjita hai| ke Elaboration - In the above mentioned aphorism five contemplations of the vow of brahmcharya have been narrated so that one may properly practice this vow according to scriptures. They are as follows 1. Aloof bed (or place of rest). 2. Discarding talk about women. 3. Not to see closely the beauty and the like of the women. 4. Not to recollect the worldly enjoyments of the previous period. 5. To avoid tasty rich food that increases physical strength. The gist of the first sentiment namely aloof bed is that one who practices. vow of chastity, he should not stay in such a pace where ladies are nearby, they move about, they talk or where prostitutes are in the neighbourhood. There is a danger that the vow may break by living at 5 such a place as it creates disturbance in mind. The second sentiment is avoiding talk about women. One who practices vow of chastity, he should avoid discussion by sitting among women. Further, he should avoid giving an account about the sexual enjoyment of women, their awareness activities, laughter and the like, their dress, their beauty, their caste, family, their types and their marriage celebrations, such a talk also produces delusion. In case anyone else in making such like talk, he should not listen to it. He should not even think about such matters in his mind. )) ) ))) )))) |zru.2, caturtha adhyayana : brahmacarya saMvara (373) Sh.2, Fourth Chapter : Chastity Samvar ka

Page #462
5455 456 457 455 456 457 455 456 457 455 456 457 451 451 455 456 457 455 456 457 455 456 457 454 455 456 455 456 457 451 45 The third sentiment is primarily connected with the sense of sight. A $ practitioner of vow of chastity avoids seeing such a scene what is likely to infuse desire for sexual enjoyments, lust and attachment. He should not stare at the laughter, talk and sexual activities of women, their 4 dance, their physical appearance, their body, their complexion, their hand and feet, their beauty, their beauty of youth, their breasts, private parts, clothes, ornaments and lustre. He should immediately remove his attention from that site where he happens to see a woman. By doing so the chance of attachment or delusion does not arise in the mind. In brief one who practices chastity, he should avoid such scene, which adversely affect austerities, restraints and partially or completely affect his life of brahmcharya. Fourth sentiment is to avoid the amorous enjoyments of the period spent as householder. There are many followers of ascetic path who had spent a married life in their state as a householder and adopted monkhood thereafter. Their brain has the memories of the events of that period. In case those thoughts due to any event arise in the mind again, they make it restless. They pollute the heart and sometime the monk 4 feels in his imagination that he is experiencing the same pleasures. He forgets for sometime his present state as a monk. Such a condition adversely affects his austerities, self-restraint and chastity; so a brahmchari should avoid such situations which may awaken desire for sexual pleasures. Fifth sentiment is about food. It is deeply related to vow of chastity. Energetic food that instigates the ego and the senses adversely affects Si chastity. Only that person is capable of properly practicing the vow of 9 4 chastity who has full control over his sense of taste. He who takes tasty, sweet and energetic food, he cannot practice this vow properly. So it is said down that one should not take milk, curd, ghee, butter, oil and they like in his meals. Honey, meat and wine should be completely avoided as they are the cause of great disturbance in the mind. In a nutshell, the person who is practicing the vow of chastity, he should take tasteless, dry 5 food that does not cause any hurt to living being. His food should not assist in creating or increasing lust so that he may properly lead his ascetic life of restraint. | zrI praznavyAkaraNa sUtra (374) Shri Prashna Vyakaran Sutra 454 455 456 455 456 457 455 456 457 455 456 455 456 455 456 457 455 456 457 455 456 457 455 456 457 454 455 456 457 45544 8

Page #463
))))))))))))) )))))) ))))))) )5555555 4 Here it is essential to clarify one thing. Agams have been written $i keeping in mind the importance of the man. So it is laid down that the person who practices chastity, he should avoid contact with women, talk about women, staring at women and looking at her limbs. It should be understood that the woman practitioner of chastity should avoid contact with men, talk about men and the like. Both the male and female practitioners of the vow should avoid seeing activities of eunuch. Wan upasaMhAra CONCLUSION 153. evamiNaM saMvarassa dAraM sammaM saMvariyaM hoi suppaNihiyaM imehiM paMcahi vi kAraNehiM jmnn-vynn-kaay-prirkkhiehiN| NiccaM AmaraNaMtaM ca eso jogo Neyavo dhiimayA maimayA aNAsavo akaluso acchiddo aparissAvI asaMkiliTTho sbvjinnmnnunnnnaao| evaM cautthaM saMvaradAraM phAsiyaM pAliyaM sohiyaM tIriyaM kiTTiyaM ArAhiyaM ANAe aNupAliyaM bhvi| evaM a NAyamuNiNA bhagavayA paNNaviyaM parUviyaM pasiddhaM siddhaM siddhavarasAsaNamiNaM AghaviyaM sudesiyaM pstthN| tti bemi|| // cautthaM saMvaradAraM smttN|| 153. isa prakAra brahmacaryavratarUpa yaha saMvaradvAra samyak prakAra se saMvRta aura surakSita-pAlita hotA hai| mana, vacana aura kAya, ina tInoM yogoM se parirakSita ina (pUrvokta) pA~ca bhAvanArUpa kAraNoM se sadaiva, AjIvana yaha yoga dhairyavAn aura matimAn muni ko pAlana karanA caahie| yaha saMvaradvAra Asrava se rahita hai, malinatA se rahita hai aura bhAvachidroM se rahita hai| isase karmoM kA Asrava nahIM hotaa| yaha saMkleza se rahita hai, zuddha hai aura sabhI tIrthaMkaroM dvArA anujJAta hai| isa prakAra yaha cauthA saMvaradvAra spRSTa-vidhipUrvaka aMgIkRta, pAlita, zodhita-aticAra-tyAga se nirdoSa kiyA gayA, pAra-kinAre taka pahu~cAyA huA, kIrtita-dUsaroM ko upadiSTa kiyA gayA, ArAdhita ma aura tIrthaMkara bhagavAna kI AjJA ke anusAra anupAlita hotA hai, aisA jJAta vaMza meM utpanna muni bhagavAna (mahAvIra) ne kahA hai, yuktipUrvaka samajhAyA hai| yaha prasiddha-jagadvikhyAta hai, pramANoM se siddha hai| yaha OM bhavasthita siddhoM-arhanta bhagavAnoM kA zAsana hai| sura, nara Adi kI pariSad meM upadiSTa kiyA gayA hai aura maMgalakArI hai| jaisA maiMne bhagavAna se sunA, vaisA hI maiM (sudharmA svAmI) kahatA huuN| // caturtha saMvaradvAra smaapt|| vivecana : isa prakAra mana-vacana-kAyA ko parirakSita karane para yaha cauthA brahmacarya rUpa saMvaradvAra samyak prakAra se surakSita ho jAtA hai aura dhairyavAna vivekavAna sAdhaka jaba isakI pAMcoM bhAvanAoM kA nirantara prayoga karatA rahatA hai to brahmacarya usake mUla saMskAroM meM jama jAtA hai| isa prakAra sugamya | vyAkhyA sahita yaha caturtha brahmacarya saMvaradvAra pUrNa hotA hai| ))))))))))) Wan 555555555555))))))))))))))))))))))))))) )))))))))) Wan ))) zru.2, caturtha adhyayana : brahmacarya saMvara (375) Sh.2, Fourth Chapter : Chastity Samvar

Page #464
*5555555555555555555555555555555555555 555555555555 L 153. In this manner this Samvar Dvar of the vow of Brahmacharya is practiced properly. It remains well guarded mentally, vocally and physically due to the above-said five sentiments. A perseverant and intelligent monk should always practice it throughout his life. This gateway of Samvar is free from inflow of Karmas (asrava). It is free from dirt and fluctuations or pollution of thoughts. It does not cause inflow of y Karma. It is free from all disturbances. It is pure and all the Tirthankars have propounded it. Y y Thus the fourth gateway of Samvar is properly accepted, followed, y experimented and have been made faultless by avoiding deviations. It leads to the other end. It is taught to others and accepted by them. It is y followed as ordered by Tirthankars Bhagavan Mahavir and logically taught. It is famous and prominent in the world. It has been proved logically. It is the order of the omniscient. It has been preached in the assembly of celestial beings and human beings. I have narrated it as I heard it from Bhagavan Mahavir. Wan Thus this fourth Samvar Dvar, Brahamacharya, is properly secured through mind, speech and body. When the aspirant regularly employes this five sentiments with patience and sagacity, it is established within his intrinsic attitude. Here concludes this fourth Samvar Dvar, Brahmacharya, with easy to comprehend elaboration. zrI praznavyAkaraNa sUtra FOURTH SAMVAR GATEWAY CONCLUDED (376) 555555555555555555555555555555 Shri Prashna Vyakaran Sutra 566996655555

Page #465
8S55555555555555555555558 ) )) ) paMcama adhyayana : parigrahatyAga FIFTH CHAPTER : DISCARDING PARIGRAHA (ATTACHMENT) ) )) ) )) ) ) ) )) )) ) )) ) ) ) )) ) ) ) ) ) zAstrakAra ne cauthe saMvaradvAra abrahmacarya viramaNa vrata ke pazcAt aparigraha saMvaradvAra kA nirUpaNa kiyA hai| kyoMki sarvathA parigraha ke parityAga ke pazcAt hI brahmacarya vrata kA pAlana ho sakatA hai| ataH U sUtrakrama ke anusAra yahAM parigraha virati rUpa paMcama saMvara dvAra kI vyAkhyA kI jA rahI hai| According to the order laid down in scriptures, Samvar of nonattachment has been narrated after Samvar of chastity (brahmcharya). Avoidance of mating (or sex) has been mentioned earlier which is possible only if attachment is discarded. So now Samvar in the form of avoidance of attachment is going to be described. utkSepa INTRODUCTION OM 154. jaMbU ! apariggahasaMvuDe ya samaNe AraMbha-pariggahAo virae, virae koha-mANa maayaa-lohaa| ma ege asNjme| do ceva raagdosaa| tiNNi ya daMDA, gAravA ya, guttIo tiNNi, tiNNi ya viraahnnaao| cattAri kasAyA jhANa-saNNA-vikahA tahA ya huMti curo| paMca ya kiriyAo samii-iMdiya-mahabbayAI mc| chajjIvaNikAyA, chacca lesaao| satta bhyaa| aTTha ya myaa| Nava ceva ya bNbhcer-vyguttii| dasappagAre ya smnndhmme| eggArasa ya uvaasgaannN| bArasa ya bhikkhupddimaa| terasa kiriyAThANA y| cauddasa bhuuygaamaa| paNNarasa prmaahmmiyaa| gAhA solsyaa| sattarasa asNjme| aTThArasa abNbhe| eguNavIsai nnaayjjhynnaa| vIsaM asmaahitttthaannaa| egavIsA ya savalA y| bAvIsaM parisahA y| tevIsae suuygddjjhynnaa| cauvIsavihA devaa| + paNNavIsAe bhaavnnaa| chabbIsA dasAkappavavahArANaM uddesnnkaalaa| sattAvIsA anngaargunnaa| aTThAvIsA aayaarkppaa| eguNatIsA paavsuyaa| tIsaM mohnniiytttthaannaa| egatIsAe siddhaaigunnaa| battIsA ya jogsNgghe| tittIsA aasaaynnaa| ma ekkAiyaM karittA eguttariyAe vuDDIe tIsAo jAva u bhave tigAhiyA viraipaNihIsu ya evamAisu bahusu ThANesu jiNapasatthesu avitahesu sAsayabhAvesu avaTThiesu saMkaM kaMkhaM NirAkarittA saddahae sAsaNaM bhagavao aNiyANe agArave aluddhe amuuddhmnnvynnkaaygutte| 154. zrI sudharmA svAmI apane ziSya zrI jambU svAmI ko sambodhita karate hue kahate haiM-he jambU! OM jo mUrchA-mamatvabhAva se rahita hai, indriyasaMvara tathA kaSAyasaMvara se yukta hai evaM Arambha-parigraha se tathA krodha, mAna, mAyA aura lobha se rahita hai, vahI zramaNa yA sAdhu hotA hai| ma 1. parigraha kA eka bheda asaMyama hai| )) ) ) ) ) ) ) )) )) ) ) ) )) ) ) ) )) ) )) )) )) )) ) ) )) | zru.2, paMcama adhyayana : parigrahatyAga saMvara )) (377) Sh.2, Fifth Chapter : Discar... Samvar Wan Wan 55555555555555555555555555555555555

Page #466
5555555555555555) ) ) ) )) ) )) )) 2. saMkSepa vivakSA se bandhana do prakAra ke haiM-(1) rAgabandhana aura (2) dvessbndhn| OM 3. mana-vacana-kAyA ke bheda se daNDa tIna haiM-(1) manodaNDa, (2) vacanadaNDa, (3) kaaydnndd| ! ka gaurava tIna haiM-(1) Rddhigaurava, (2) rasagaurava, (3) saataagaurv| gupti tIna prakAra kI haiM (1) manogupti, (2) vacanagupti, (3) kaaygupti| virAdhanA tIna prakAra kI hai-(1) jJAna kI, (2) darzana 5 kI, aura (3) cAritra kii| OM 4. kaSAya cAra haiM-(1) krodha, (2) mAna, (3) mAyA, (4) lobh| dhyAna cAra haiM-(1) Artta, (2) raudra, (3) dharma aura (4) shukl| saMjJA cAra prakAra kI haiM-(1) AhArasaMjJA, (2) bhayasaMjJA, (3) maithunasaMjJA, (4) prigrhsNjnyaa| vikathA cAra prakAra kI hai-(1) strIkathA, (2) bhojanakathA, (3) rAjakathA, (4) deshkthaa| 5. kriyAe~ pA~ca haiM-(1) kAyikI, (2) AdhikaraNikI, (3) prAdveSikI, (4) pAritApanikI, (5) praannaatipaatikii| samitiyA~ pA~ca haiM-(1) IryAsamiti, (2) bhASAsamiti, (3) eSaNAsamiti, (4) AdAna-nikSepaNasamiti, (5) prisstthaapnikaasmiti| indriyA~ pA~ca haiM-(1) sparzanendriya, (2) rasanendriya, (3) ghrANendriya, (4) cakSurindriya (5) shrotrendriy| mahAvrata pA~ca haiM-(1) ahiMsAmahAvrata, Wan 2) satyamahAvrata, (3) asteyamahAvrata, (4) brahmacaryamahAvrata, (5) aparigraha mahAvrata 6. jIvanikAya arthAt saMsArI jIvoM ke chaha samUha-varga haiM-(1) pRthvIkAya, (2) apkAya, 9 (3) tejaskAya, (4) vAyukAya, (5) vanaspatikAya, (6) trskaay| lezyAe~ chaha haiM-(1) kRSNalezyA, (2) nIlalezyA, (3) kApotalezyA, (4) tejolezyA, (5) padmalezyA, (6) shuklleshyaa| 7. bhaya sAta prakAra ke haiM-(1) ihalokabhaya, (2) paralokabhaya, (3) AdAnabhaya, OM (4) akasmAtbhaya, (5) AjIvikAbhaya, (6) apayazabhaya, (7) mRtyubhy| 8. mada ATha haiM-(1) jAtimada, (2) kulamada, (3) balamada, (4) rUpamada, (5) tapamada, + (6) lAbhamada, (7) zrutamada, (8) aishvrymd| 9. brahmacarya kI nau guptiyA~ haiM-(1) viviktazayanAsanasevana, (2) strIkathAvarjana, (3) strIyukta / Asana kA parihAra, (4) strI ke rUpAdi ke darzana kA tyAga, (5) striyoM ko zrRMgAramaya, karuNa tathA hAsya Adi sambandhI zabdoM ke zravaNa kA parivarjana, (6) pUrvakAla meM bhoge hue bhogoM ke smaraNa kA ka varjana, (7) indriya darpakAraka svAdiSTa gariSTha padArthoM kA sevana na karanA, (8) ati mAtrA meM AhAra kA ! tyAga, aura (9) zarIra ko vibhUSita na krnaa| 10. zramaNadharma dasa haiM-(1) khaMti-kSamA, (2) mukti-nirlobhatA, (3) Arjava-niSkapaTatA-RjutA, (4) mArdava-mRdutA-namratA, (5) lAghava-upadhi kI alpatA, (6) satya, (7) saMyama, (8) tapa, . (9) tyAga, aura (10) brhmcry| IPIPIP.P.PIP.-. ) ) )) )) t tA tb tb tb tb tb tb vb vb ) )) )) n t t ) t )) )) n n t ) t )) t t n t ) t t h Wan zrI praznavyAkaraNa sUtra (378) Shri Prashna Vyakaran Sutra | B99999999999999454555555555555555

Page #467
**************tmilll**************** tmimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimi Wan 11. zrAvaka kI pratimAe~ gyAraha haiM - ( 1 ) darzana, (2) vrata, (3) sAmAyika, (4) pauSadha, pha (5) kAyotsarga, (6) brahmacarya, (7) sacittatyAga, (8) ArambhatyAga, (9) preSyaprayogatyAga, (10) uddiSTatyAga, aura (11) zramaNabhUta / 12. bhikSu - pratimAe~ bAraha haiN| ve isa prakAra haiM arthAt ekamAsikI, dvimAsikI, trimAsikI se lekara saptamAsikI taka kI sAta pratimAe~ sAta-sAta ahorAtra kI AThavIM, nauvIM aura dasavIM, eka ahorAtra kI, gyArahavIM aura bArahavIM pratimA eka rAtri kI (vizeSa vivaraNa dazAzrutaskandhasUtra se jAnanA caahie)| 13. kriyAsthAna teraha haiM, jo isa prakAra haiM mAsAI sattaMtA paDhamA biya tiya satta rAidiNA / aharAi egarAI bhikkhU parimANa bArasagaM // arthAt (1) arthadaNDa, (2) anarthadaNDa, (3) hiMsAdaNDa, (4) akasmAtdaNDa, (5) dRSTiviparyAsadaNDa, (6) mRSAvAda daNDa, (7) adattAdAnadaNDa, (8) adhyAtma daNDa, (9) mAnadaNDa, (10) mitradveSadaNDa, (11) mAyAdaNDa, (12) lobhadaNDa, aura (13) airyApathikadaNDa | ( inakA vizeSa vivecana sUtrakRtAMga Adi sUtroM se jAna lenA caahie|) aTThAsA'kamhA diTThI ya mosa'dine ya / ajjhappamANamitte mAyAlo bheriyA bahiyA // zru.2, (2) 14. bhUtagrAma arthAt jIvoM ke caudaha samAsa samUha haiM, jo isa prakAra haiM - ( 9 ) sUkSma ekendriya paryAptaka, sUkSma ekendriya aparyAptaka, (3) bAdara ekendriya paryAptaka, (4) bAdara ekendriya aparyAptaka, (5) beindriya paryAptaka, (6) beindriya aparyAptaka, (7) trIndriya paryAptaka, (8) trIndriya aparyAptaka, caturindraya paryAptaka, (10) caturindriya aparyAptaka, (11) paMcendriya asaMjJI paryAptaka, phra (12) paMcendriya asaMjJI aparyAptaka, (13) paMcendriya saMjJI paryAptaka (14) paMcendriya saMjJI aparyAptaka / ( 9 ) Wan 15. nAraka jIvoM ko, tIsare naraka taka jAkara pIr3A dene vAle asurakumAra deva paramAdhArmika 5 kahalAte haiN| ve pandraha prakAra ke haiM - ( 9 ) amba, (2) ambarISa, (3) zyAma, (4) zabala, (5) raudra, (6) mahAraudra, (7) kAla, (8) mahAkAla, (9) asipatra, (10) dhanu, (11) kuMbha, (12) bAluka, (13) vaitaraNika, (14) kharasvara, aura (15) mahAghoSa | ( inake dvArA utpanna kI jAne vAlI yAtanAoM kA varNana prathama AsravadvAra meM A gayA hai|) adhyayana 16. jisameM gAthA nAmaka 16vA~ adhyayana hai, aise sUtra kRtAMgasUtra ke prathama zrutaskandha meM solaha hai| unake nAma ye haiM- (1) samaya, (2) vaitAlIya, (3) upasargaparijJA, (4) strIparijJA, (5) narakavibhakti, (6) vIrastuti, (7) kuzIlaparibhASita, (8) vIrya, (9) dharma, (10) samAdhi, 5 (11) mArga, (12) samavasaraNa, (13) yathAtathya, (14) grantha, (15) yamakIya, aura (16) gAthA / paMcama adhyayana: parigrahatyAga saMvara 19959595555959595959595959595959595959595959595952 (379) Sh. 2, Fifth Chapter: Discar... Samvar Wan timitimitimitimitimimimimimimimimimimimimimimimimimittmitimititt Wan

Page #468
) ) )) ) )) ) ) ) 5555555555555555555555555555558 ma 17. asaMyama ke 17 bheda haiN| ve isa prakAra haiM- (1) pRthvIkAya-asaMyama, (2) apkAya-asaMyama, (3) tejaskAya-asaMyama, (4) vAyukAya-asaMyama, (5) vanaspatikAya-asaMyama, (6) dvIndriya-asaMyama, OM (7) trIndriya-asaMyama, (8) caturindriya-asaMyama, (9) paMcendriya-asaMyama, (10) ajIva-asaMyama, ka (11) prekSA-asaMyama, (12) upekSA-asaMyama, (13) paristhApanikA-asaMyama, (14) apramArjana-asaMyama, (15) mana-asaMyama, (56) vacana-asaMyama, aura (17) kaay-asNym| pRthvIkAya Adi nau prakAra ke jIvoM kI yatanA na karanA, inakA Arambha karanA aura mUlyavAna OM vastra, pAtra, pustaka Adi ajIva vastuoM ko grahaNa karanA, jIva-ajIva-asaMyama hai| dharmopakaraNoM kI # yathAkAla yathAvidhi pratilekhanA na karanA prekSA-asaMyama hai| saMyama-kAryoM meM pravRtti na karanA aura - asaMyamayukta kArya meM pravRtti karanA upekSA-asaMyama hai| mala-mUtra Adi kA zAstrokta vidhi ke anusAra OM pratiSThApana na karanA-tyAganA paristhApanikA-asaMyama hai| vastra-pAtra Adi upadhi kA vidhipUrvaka pramArjana nahIM karanA apramArjana-asaMyama hai| mana ko prazasta cintana meM nahIM lagAnA yA aprazasta cintana meM lagAnA mAnasika-asaMyama hai| aprazasta yA mithyA athavA ardha-mithyA vANI kA prayoga karanA vacana-asaMyama hai aura kAya se sAvadha vyApAra karanA kAya-asaMyama hai| 18. abrahma-abrahmacarya ke aThAraha prakAra ye haiM orAliyaM ca divyaM, maNa-vaya-kAyANa krnn-jogehiN| aNumoyaNa- kArAvaNa- krnnenndvaarsaa'bNbhN|| ___ arthAt audArika zarIra dvArA mana, vacana aura kAyA se kAma bhoga kA sevana karanA, karAnA aura anumodanA karanA ye 9 audArika abrahmacarya hai tathA isI prakAra vaikriya zarIra dvArA mana, vacana, kAyA se abrahma kA sevana karanA, karAnA aura anumodana karanA ye vaikriya abrahma sevana hai| donoM ke sammilita Wan bheda aThAraha hote haiN| 19. jJAtAdharmakathAgaM sUtra ke 19 adhyayana haiN| ve isa prakAra haiM-(1) utkSipta, (2) saMghATa, (3) aNDa, (4) kUrma, (5) zailakaRSi, (6) tumba, (7) rohiNI, (8) mallI, (9) mAkandI, (10) candrikA, (11) dAvadava (isa nAma ke vRkSoM kA udAharaNa), (12) udaka, (13) maNDUka, (14) tetali, (15) nandiphala, (16) aparakaMkA, (17) AkIrNa, (18) suSamA, aura (19) punnddriik| 20. bIsa asamAdhisthAna isa prakAra haiM-(1) drutacAritva-saMyama kI upekSA karake jaldI-jaldI calanA, (2) apramArjitacAritva-bhUmi Adi kA pramArjana kiye binA uThanA, baiThanA, calanA aadi| (3) duSpramArjitacAritva-vidhipUrvaka bhUmi Adi kA pramArjana kiye binA baiThanA-calanA, (4) atirikta OM zayyAsanikatva-maryAdA se adhika Asana yA zayyA sthAna grahaNa karanA, (5) rAnikaparibhASitva-apane se 5 baDe AcAryAdi kA vinaya na karanA, avinaya karanA, (6) sthaviropaghAtitva-dIkSA, Aya aura zruta se, sthavira muniyoM ke citta ko kisI vyavahAra se pIr3A pahu~cAnA, (7) bhUtopaghAtitva-jIvoM kA ghAta karanA, 5 (8) saMjvalanatA-bAta-bAta meM krodha karanA yA IrSyA kI agni se jalanA, (9) krodhatatva-krodhazIla honA, )) ) 55 $$$$$$$$$$ $$$$$$$$$ $$$$$$$$ F55555555 F555555555. )) ) ) ) )) )) ) )) | zrI praznavyAkaraNa sUtra (380) Shri Prashna Vyakaran Sutra Wan B5555555555555555555555555555;))1558

Page #469
*******************tttttttttttttti Wan 5. (10) pRSThimAMsakatva - pITha pIche kisI kI nindA karanA, (11) abhIkSNamavadhArakatA - saMdeha yukta bAta ko bhI nizcayakArI bhASA meM kahanA, (12) naye-naye kalaha utpanna karanA, (13) zAnta ho cuke purAne kalaha ko naye sire se jAgRta karanA, (14) sacittaraja vAle hAtha, paira vAle dAtA se AhAra lenA / (15) akAla meM svAdhyAya karanA, (16) kalahotpAdaka kArya karanA, bAteM karanA yA unameM bhAga lenA, (17) rAtri meM U~ce svara se bolanA, zAstrapATha karanA, (18) jhaMjhAkaratva - gaNa, saMgha yA gaccha meM phUTa utpanna karane yA mAnasika 5 pIr3A utpanna karane vAle vacana bolanA, (19) sUryodaya se sUryAsta taka bhojana karate rahanA, (20) eSaNAsamiti ke anusAra AhAra kI gaveSaNA Adi na karanA aura doSa batalAne para jhagar3anA / phra 21. zabaladoSa cAritra ko kaluSita karane vAle doSa aura jisa kArya se cAritra kI nirmalatA naSTa hoM, zabaladoSa kahe gaye haiN| ve ikkIsa haiM, jo saMkSepa meM isa prakAra haiM - ( 9 ) hastakarma karanA, (2) atikrama, vyatikrama aura aticAra rUpa meM maithunasevana karanA, (3) atikramAdi rUpa se rAtri meM bhojana karanA, (4) AdhAkarmI AhArAdi sevana, (5) zayyAtara ke AhAra kA sevana karanA, (6) auddezika, krItAdi doSoM vAlA AhAra karanA, (7) tyAge hue azana Adi kA upayoga karanA, (8) chaha mahIne ke bhItara eka gaNa kA tyAga kara dUsare gaNa meM jAnA, (9) eka mAsa meM tIna bAra nAbhi taka gahare pAnI meM utaranA, (10) eka mAsa meM tIna bAra mAyAcAra karanA, (11) rAjapiNDa kA sevana karanA, (12) saMkalpapUrvaka prANiyoM kI hiMsA karanA, (13) saMkalpapUrvaka mRSAvAda karanA, (14) saMkalpapUrvaka adattAdAna karanA, (15) jAna-bUjhakara sacitta bhUmi para kAyotsarga karanA, (16) jAna-bUjhakara gIlI, raja sahita bhUmi para, sacitta zilA para yA ghuna vAle kASTha para sonA-baiThanA, (17) bIjoM tathA jIvoM se yukta anya kisI sthAna para baiThanA, (18) jAna-bUjhakara kandamUla kA sevana karanA, (19) eka varSa meM dasa bAra nAbhipramANa jala meM avagAhana karanA, (20) eka varSa meM dasa bAra mAyA kA sevana karanA, aura (21) bArambAra sacitta jala se lipta hAtha Adi se AhArAdi grahaNa karanA / 22. parISaha-saMyama-jIvana meM hone vAle kaSTa, jinheM samabhAvapUrvaka sahana karake sAdhu karmoM kI viziSTa nirjarA karatA hai| ye bAIsa parISaha isa prakAra haiM khuhA pivAsA sIunhaM, daMsA cela'raI - tthio | cariyA nisIhiyA sejjA, akkosA vaha jAyaNA // alAbha - roga - taNaphAsA, mala-sakkAra parIsahA / paNa aNNANa sammattaM, iya SAvIsa parIsahA // arthAt (1) kSudhA (bhUkha), (2) pipAsA - pyAsa, (3) zIta - ThaNDa, (4) uSNa (garmI), (5) daMza-mazaka (DAMsa-maccharoM dvArA satAyA jAnA), (6) acela (nirvastratA yA alpa evaM phaTe-purAne vastroM kA kaSTa), (7) arati-saMyama meM aruci, (8) strI, (9) caryA, (10) niSadyA, (11) zayyA - upAzraya, (12) Akroza, (13) vadha - mArA-pITA jAnA, (14) yAcanA, (15) alAbha lene kI icchA hone para bhI AhAra Adi Avazyaka vastu kA na milanA, (16) roga, (17) tRNasparza-kaMkara- kA~TA Adi kI zru.2, paMcama adhyayana: parigrahatyAga saMvara (381) Sh. 2, Fifth Chapter: Discar... Samvar 2555555 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 - phra

Page #470
phaphaphaphapha phra 5 cubhana, (18) jalla-mala ko sahana karanA, (19) satkAra - puraskAra - Adara hone para ahaMkAra aura anAdara kI avasthA meM viSAda honA, (22) prajJA - viziSTa buddhi kA abhimAna, (21) ajJAna - viziSTa jJAna ke abhAva meM kheda kA anubhava, aura (22) adrshn| ina bAIsa parISahoM para vijaya prApta karane 5 vAlA saMyamI viziSTa nirjarA kA bhAgI hotA hai| 23. sUtrakRtAMga - adhyayana - prathama zrutaskandha ke pUrvalikhita solaha adhyayana aura dvitIya zrutaskandha ke sAta adhyayana milakara teIsa hote haiM / dvitIya zrutaskandha ke sAta adhyayana ye haiM- (1) puNDarIka, (2) kriyAsthAna, (3) AhAraparijJA, (4) pratyAkhyAnakriyA, (5) anagArazruta, (6) ArdrakumAra, aura (7) nAlandA / 24. cAra nikAya ke devoM ke caubIsa bheda haiM- 10 bhavanavAsI, 8 vANavyantara, 5 jyotiSa aura sAmAnyataH 1 vaimAnika / matAntara se mUla pATha meM Aye 'deva' zabda se devAdhideva arthAt tIrthaMkara samajhanA cAhie, jinakI saMkhyA caubIsa prasiddha hai| 25. bhAvanA - pA~ca mahAvratoM kI paccIsa bhAvanAyeM hotI haiN| 26. uddezaka- dazAzrutaskandha ke 10, bRhatkalpa ke 6 aura vyavahArasUtra ke 10 uddezaka milakara chabbIsa uddezaka haiN| 27. sAdhu ke mUla guNa sattAIsa haiM - 5 mahAvrata, 5 indriyoM kA nigraha, 4 krodhAdi kaSAyoM kA tyAga, bhAvasatya, karaNasatya, yogasatya, kSamA, virAgatA, mana kA, vacana kA aura kAya kA nirodha, jJAnasampannatA, darzanasampannatA, cAritrasampannatA, vedanAdi sahana aura mAraNAntika upasarga kA sahana / 28. prakalpa - AcAra prakalpa 28 prakAra kA hotA hai| yahA~ AcAra kA artha hai - AcArAMgasUtra ke donoM zrutaskandhoM ke adhyayana, jinakI saMkhyA paccIsa hai aura prakalpa kA artha hai - nizIthasUtra ke tIna adhyayana-udghAtika, anudghAtika aura AropaNA / ye saba milakara 28 haiM / 29. pApazrutaskandha ke 29 bheda isa prakAra haiM- (1) bhauma, (2) utpAta, (3) svapna, (4) antarikSa, (5) aMga, (6) svara, (7) lakSaNa, (8) vyNjn| ina ATha prakAra ke nimittazAstroM ke sUtra, vRtti aura vArttika ke bheda se 24 bheda ho jAte haiN| inameM vikathAnuyoga, vidyAnuyoga, maMtrAnuyoga, yogAnuyoga aura anyatIrthika pravRttAnuyoga- ina pA~ca ko sammilita karane para pApazruta ke unatIsa bheda hote haiM / matAntara se antima pA~ca pApazrutoM ke sthAna para gandharva, nATya, vAstu, cikitsA aura dhanurveda kA ullekha bhI milatA hai| 30. mohanIya-arthAt mohanIyakarma ke bandhana ke tIsa sthAna- kAraNa isa prakAra haiM- (1) jala meM DubAkara sajIvoM kI ghAta karanA, (2) hAtha Adi se prANiyoM ke mukha, nAka Adi banda karake mAranA, (3) gIle camar3e kI paTTI kasakara mastaka para bA~dhakara mAranA, (4) mastaka para mudgara Adi kA prahAra karake mAranA, (5) zreSTha puruSa kI hatyA karanA, (6) zakti hone para bhI duSTa pariNAma ke kAraNa rogI kI sevA na karanA, (7) tapasvI sAdhaka ko balAt dharmabhraSTa karanA, (8) anya ke samyagdarzanAdi mokSamArga rUpa zrI praznavyAkaraNa sUtra ( 382 ) Shri Prashna Vyakaran Sutra phaphaphaphaphaphaphaphaphaphaphaphaphapha * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55552 Wan

Page #471
) )) )) ) ) )) ) ) )) ) )) ) )) ) ) 5555555555555555555555555555555555558 OM zuddha pariNAmoM ko viparIta rUpa meM pariNata karake usakA apakAra karanA, (9) jinendra bhagavAna kI hai + nindA karanA, (10) AcArya-upAdhyAya kI nindA karanA, (11) jJAnadAna Adi se upakAraka AcArya : OM Adi kA upakAra na mAnanA evaM unakA yathocita sammAna na karanA, (12) punaH-punaH rAjA ke prayANa ke 9 ma dina Adi kA kathana karanA, (13) vazIkaraNAdi kA prayoga karanA, (14) parityakta bhogoM kI kAmanA / karanA, (15) bahuzruta na hone para bhI apane ko bahuzruta kahanA, (16) tapasvI na hokara bhI apane ko tapasvI ke rUpa meM vikhyAta karanA, (17) manuSya yA anya jIvoM ko ghara meM banda karake Aga lagAkara mAra DAlanA, (18) apane pApa ko parAye sira mar3hanA, (19) mAyAjAla racakara janasAdhAraNa ko ThaganA, (20) azubha pariNAmavaza satya ko bhI sabhA meM bahuta logoM ke samakSa-asatya kahanA, (21) bAraMbAra 5 kalaha-lar3AI-jhagar3A karanA, (22) vizvAsa meM lekara dUsare kA dhana har3apa jAnA, (23) vizvAsa utpanna // kara parakIya strI ko apanI ora AkRSTa karanA-lubhAnA, (24) kumAra-avivAhita na hone para bhI apane ko kumAra kahanA, (25) abrahmacArI hokara bhI apane ko brahmacArI kahanA, (26) jisakI , sahAyatA se vaibhava prApta kiyA usI upakArI ke dravya para lolupatA karanA, (27) jisake nimitta se % khyAti arjita kI usI ke kAma meM vighna DAlanA, (28) rAjA, senApati athavA isI prakAra ke kisI rASTrapuruSa kA vadha karanA, (29) devAdi kA sAkSAtkAra na hone para bhI sAkSAtkAra-dikhAI dene kI bAta # kahanA, aura (30) devoM kI avajJA karate hue svayaM ko deva khnaa| ina kAraNoM se mohanIyakarma kA bandha hotA hai| 31. siddhAdiguNa-siddha bhagavAna meM Adi se arthAt siddhAvasthA ke prathama samaya se hI utpanna hone vAle yA vidyamAna rahane vAle guNa siddhAdiguNa kahalAte haiM athavA siddhoM ke Atyantika gunn| ye ikatIsa haiM-(1-5) matijJAnAvaraNIya Adi pA~ca prakAra ke jJAnAvaraNIya karma kA kSaya, (6-14) nau prakAra ke darzanAvaraNa kA kSaya, (15-16) sAtAvedanIya-asAtAvedanIya kA kSaya, (17) darzanamohanIya kA kSaya, (18) cAritramohanIya kA kSaya, (19-22) cAra prakAra ke AyuSyakarma kA kSaya, (23-24) do prakAra ke gotrakarma kA kSaya, (25-26) zubhanAmakarma aura azubha nAmakarma kA kSaya, (27-31) pA~ca prakAra ke antarAya karma kA kssy| isa prakAra 8 karmoM kI 31 prAkRtiyoM ke kSaya rUpa, guNa siddha ko prathama samaya meM hI prApta ho jAte haiN| ____ athavA siddhoM ke ikatIsa guNa isa prakAra bhI hote haiM-pA~ca saMsthAnoM, pA~ca varNoM, pA~ca rasoM, do gandhoM, ATha sparzoM aura tIna vedoM (strIveda-puruSaveda-napuMsakaveda) se rahita hone ke kAraNa 28 guNa tathA akAyatA, asaMgatA aura arUpitva, ye tIna guNa sammilita kara dene para saba 31 guNa hote haiN| 32. yogasaMgraha-mana, vacana aura kAya kI prazasta pravRttiyoM kA saMgraha yogasaMgraha kahalAtA hai| yaha battIsa prakAra kA hai-(1) AlocanA-AcAryAdi ke samakSa ziSya dvArA apane doSa ko yathArtha rUpa se bhalI bhAMti yathA tathya rUpa meM prakaTa karanA, (2) nirapalApa-ziSya dvArA prakaTa kiye hue doSoM ko AcAryAdi kisI anya ke samakSa prakaTa na kare, (3) Apatti A par3ane para bhI dharma meM dRr3hatA rakhanA, (4) + )) ) )) ) nAganAnAnAnAgAnA )) ) )) ) )) ) ) zru.2, paMcama adhyayana : parigrahatyAga saMvara (383) Sh.2, Fifth Chapter : Discar... Samvar Wan 15555555555555555555555555555558

Page #472
5EEEEEE IF IFir-- 5 9555555 Wan ))))))))))))))5555555555555555555555 OM binA kisI kA sahArA lie tapazcaryA karanA, (5) AcAryAdi se sUtra aura usake artha Adi ko grahaNa ! + karanA, (6) zarIra kA zrRMgAra na karanA, (7) apanI tapazcaryA yA ugra kriyA ko prakAzita na karanA, (8) nirlobha honA, (9) kaSTa-sahiSNu honA-parISahoM ko samabhAva se sahana karanA, (10) Arjava-saralatA-niSkapaTabhAva honA, (11) satya honA, (12) dRSTi samyak rakhanA, (13) samAdhi-citta ko samAhita rakhanA, (14) pA~ca prakAra ke AcAra kA pAlana karanA, (15) vinIta hokara rahanA, (16) dhairyavAn honA-dharmapAlana meM dInatA kA bhAva na utpanna hone denA, (17) saMvegayukta rahanA, (18) praNidhi arthAt mAyAcAra na karanA, (19) samIcIna AcAra-vyavahAra, (20) saMvara-aisA AcaraNa karanA jisase karmoM kA Asrava ruka jAye, (21) AtmadoSopasaMhAra-apane meM utpanna hone vAle / Wan doSoM kA nirodha karanA, (22) kAmabhogoM se virata rahanA, (23) mUlaguNoM sambandhI pratyAkhyAna karanA, ! - (24) uttaraguNoM se sambandhita pratyAkhyAna karanA-vividha prakAra ke niyamoM ko aMgIkAra karanA, (25), OM vyutsarga-zarIra, upadhi tathA kaSAyAdi kA utsarga karanA-tyAganA, (26) pramAda kA parihAra karanA, 5 + (27) pratikSaNa samAcArI kA pAlana karanA, (28) dhyAnarUpa saMvara kI sAdhanA karanA, OM (29) mAraNAntika kaSTa ke avasara para bhI citta meM kSobha na honA, (30) viSayAsakti se bace rahanA, (31) aMgIkRta prAyazcitta kA nirvAha karanA yA doSa hone para prAyazcitta lenA, aura (32) jIvana kI - antima ghar3iyoM ke samaya saMlekhanA karake antima ArAdhanA krnaa| 33. AzAtanAyeM nimnalikhita haiM-(1) zaikSa-navadIkSita yA alpa dIkSAparyAya vAle sAdhu kA rAnika-adhika dIkSAparyAya vAle sAdhu ke barAbara clnaa| (2) zaikSa kA rAnika sAdhu ke Age-Age + gamana krnaa| (3) zaikSa kA rAlika ke ati nikaTa clnaa| (4) zaikSa kA rAnika ke Age khar3A honaa| (5) zaikSa kA rAtnika ke sAtha barAbarI se khar3A honaa| (6) zaikSa kA rAlika ke ati nikaTa khar3A honaa| U (7) zaikSa kA rAtnika ke sAtha barAbarI se baitthnaa| (8) zaikSa kA rAtnika ke Age baitthnaa| (9) zaikSa kA rAtnika ke ati samIpa baitthnaa| (10) zaikSa kA rAnika ke sAtha sthaMDilabhUmi jAnA aura rAnika se pahale hI zauca-zuddhi kara lenaa| (11) zaikSa kA rAtnika ke sAtha vicArabhUmi yA vihArabhUmi jAnA aura rAnika se pahale hI AlocanA kara lenaa| (12) koI vyakti darzanAdi ke lie AyA ho aura rAlika ke bAta karane se pahale hI zaikSa dvArA bAta krnaa| (13) rAtri meM rAlika ke pukArane para jAgatA huA bhI na bole| (14) AhArAdi lAkara pahale anya sAdhu ke samakSa AlocanA kare, bAda meM rAtnika ke smkss| ka (15) AhArAdi lAkara pahale anya sAdha ko aura bAda meM rAtnika sAdha ko di # AhArAdi ke lie pahale sAdhuoM ko nimaMtrita karanA aura bAda meM ratnAdhika ko| (17) ratnAdhika se ke pUche binA anya sAdhuoM ko AhArAdi denaa| (18) rAnika sAdhu ke sAtha AhAra karate samaya manojJa,5 sarasa vastu adhika evaM jaldI-jaldI khaaye| (19) ratnAdhika ke pukArane para unakI bAta anasunI OM krnaa| (20) ratnAdhika ke kucha kahane para apane sthAna para baiThe-baiThe sunanA aura uttara denaa| (21) ratnAdhika ke kucha kahane para kyA kahA?' isa prakAra puuchnaa| (22) ratnAdhika ke prati 'tU, tuma' aise tucchatApUrNa zabdoM kA vyavahAra krnaa| (23) ratnAdhika ke prati kaThora zabdoM kA prayoga kare, dikhalAnA UUUUU)))) 9 zrI praznavyAkaraNa sUtra 1384) Shri Prashna Vyakaran Sutra 5555555555555555555555558

Page #473
)) ) ) ) $$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting ) 5555555555555555555555555555555555 OM uddaNDatApUrvaka bole, adhika bole| (24) 'jI hA~' Adi zabdoM dvArA rAtnika kI dharmakathA kA anumodana ke + na krnaa| (25) dharmakathA ke samaya rAtlika ko TokanA, 'Apako smaraNa nahIM' isa prakAra ke zabda E khnaa| (26) dharmakathA kahate samaya rAlika ko 'basa karo' ityAdi kahakara kathA samApta karane ke lie OM khnaa| (27) dharmakathA ke avasara para pariSad ko bhaMga karane kA prayatna kre| (28) rAtnika sAdhu dharmopadeza kara rahe hoM, sabhA-zrotAgaNa uThe na hoM, taba dUsarI-tIsarI bAra vahI kathA khnaa| (29) pharAnika dharmopadeza kara rahe hoM taba unakI kathA kA kATa karanA yA bIca meM svayaM bolane lgnaa| (30) ke karAnika sAdha kI zayyA yA Asana ko paira se tthkraanaa| (31) ratnAdhika ke samAna-barAbarI para Asana para baitthnaa| (32) ratnAdhika ke Asana se U~ce Asana para baitthnaa| (33) ratnAdhika ke kucha kahane para OM apane Asana para baiThe-baiThe hI uttara denaa| ina AzAtanAoM se mokSamArga kI virAdhanA hotI hai, ataeva ye varjanIya haiN| ma surendra battIsa haiM-bhavanapatiyoM ke 20, vaimAnikoM ke 10 tathA jyotiSkoM ke 2 candramA aura suury| (inameM eka narendra arthAt cakravartI ko sammilita kara dene se 33 saMkhyA kI pUrti ho jAtI hai|) ma eka se prArambha karake kramazaH eka-eka kI vRddhi karate huye tIna adhika tIsa arthAt tetIsa saMkhyA ho jAtI hai| ina saba saMkhyA vAle padArthoM meM tathA isI prakAra ke anya padArthoM meM, jo jinezvara dvArA ka prarUpita haiM tathA zAzvata avasthita aura satya haiM, kisI prakAra kI zaMkA yA kAMkSA na karake hiMsA Adi E se nivRtti karanI cAhie evaM viziSTa ekAgratA dhAraNa karanI caahie| isa prakAra nidAna, Rddhi Adi ke OM gaurava-abhimAna se dUra rahakara, alubdha-nirlobha hokara tathA mUr3hatA tyAgakara jo apane mana, vacana aura kAya ko saMyama meM rakhatA huA bhagavAna mahAvIra ke zAsana para zraddhA karatA hai, vahI sAdhu parigraha tyAgI OM hotA hai, vahI vAstava meM sAdhu hai| vivecana : mUla pATha meM antaraMga parigraha ke eka se taiMtIsa bola diye gaye haiN| inheM hI antaraMga parigraha mAnakara OM pratipAdita kiyA gayA hai| ina taiMtIsa boloM meM vItarAga deva ne jo bhI heya, samajhakara vivekapUrvaka-amUr3habhAva se OM pravRtti karanI caahie| sAdhu ko indrAdi pada kI yA bhaviSya ke bhogAdi kI AkAMkSA se rahita, nirabhimAna, alolupa aura saMvaramaya mana, vacana, kAya vAlA honA caahie| sonA-cAMdI, makAna vastra, pAtra Adi vastuyeM hI OM parigraha nahIM haiN| apituH parigraha kA eka aMtaraMga rUpa bhI hai jo bAhya parigraha se kaI gunA jyAdA bhaMyakara hai| OM dekhA jAya to vAstava meM parigraha kA janmasthAna hI antarmana hai| bAhya parigraha to aMtaraMga parigraha kA nimitta rUpa hone ke kAraNa hI parigraha kahalAtA hai| isaliye zAstrakAra ne mUla pATha meM Abhyantara parigraha ke eka se lekara OM taiMtIsa boloM kA varNana kiyA hai aura inheM hI antaraMga parigraha mAnakara pratipAdita kiyA hai| ina taiMtIsa boloM meM 9 se heya, jJeya aura upAdeya kA viveka karake sAdhaka ko viveka pUrvaka amUr3habhAva se pravRtti karanI caahiye| sAdhu ko indrAdi pada ko yA bhaviSya ke bhogAdi kI AkAMkSA se rahita nirabhimAna, alolupa aura saMvaramaya mana, vacana, kAya vAlA honA caahie| 154. Addressing his disciple Jambu Swami, Sudharma said o Jambu ! One who is devoid of the thought of attachment who has ) ) Wan 555555555555555555)) Wan 5555555555555555555 Wan |zru.2, paMcama adhyayana : parigrahatyAga saMvara (385) Sh.2, Fifth Chapter: Discar... Samvar / ' B)))))))))))))555555555555555555558

Page #474
95 455 456 457 455 456 457 455 456 457 455 456 457 455 456 45 459 441 444 445 454 455 454 455 456 45 45 455 456 556 56 456 457 455 456 457 24444444444444444444444444444444444444 45 control over his senses and passions, who is away from activities 45 involving violence to living beings and attachment, and who is without anger, greed, ego and deceit, he is true monk. (1) Non-restraint is generally of one type as it is due to the non- si detachment in one's nature. (2) Bondage is of two types namely-(i) bondage due to attachment, (ii) bondage due to hatred. (3) Punishment (dand) is of three types-(i) Ill thoughts in mind, (ii) bad words, (iii) bad activity Egoist blemish is of three types--(1) ego of wealth, (ii) ego of enjoyments, and (iii) ego of happiness. Gupti (Control) is of three types--(i) of mind, (ii) of words, and (iii) of activities of the body. Disobedience is of three types--(i) of knowledge, (ii) of faith, (iii) of conduct. (4) Passions are four namely anger, ego, deceit, greed. Thoughts concentration is of four types--(i) in sorrow, (ii) in anger, (iii) in dharma, s (v) in purity (Shukla dhyan). Natural instinct (Sanjna) is of four types-- (i) for food, (ii) of fear, (iii) for mating, (iv) for attachment to collections. Ignoble talk is of four types--(i) about women, (ii) about food, (iii) about state, (iv) about the country. (5) (a) Activity is of five types--(i) natural movement, (ii) using a weapon, (iii) arising out of hatred, (iv) causing trouble, and (v) causing damage to life force. (b) Care (alertness) is of five types--(i) in movement, (ii) in speech, (iii) in collection of alms, (iv) in taking and placing things, (v) in dispersing things. (c) Sense organs are five-(1) Sense of touch, (ii) of taste, (iii) of smell, (iv) of sight, and (v) of hearing. (d) Major vows are five-(i) non-violence, (ii) truth, (iii) non-stealing, (iv) chastity, (v) non-attachment. (6) (a) Living beings are of six types--(i) earth-bodied, (ii) waterbodied, (iii) air-bodied, (iv) fire-bodied, and (v) plant-bodied living beings. 455 456 457 454 455 456 455 456 457 458 457 455 455 456 456 457 455 456 457 14 455 456 457 454 455 450 455 456 457 454 455 456 457 458 454 455 456 454 zrI praznavyAkaraNa sUtra (386) Shri Prashna Vyakaran Sutra 2451551441451455 456 454 455 456 457 451 452 453 454 455 456 454 455 456 457 455 456 457 4545454545450

Page #475
45454545456 457 455 5 455 456 457 455 456 4 4545454545454 454 455 456 457 454 455 456 45 44 45 46 47 48 454 455 456 457 455 454 455 456 457 455 456 457 454 44541414141414141414141414141414141414141414141414141414141414141414 4. (b) Soul complexions (leshyas) are of six types--(i) Dark, (ii) blue, (iii) 4i grey, (iv) bright, (v) red like lotus, and (vi) purely white. (7) Fear is of seven types--(i) from person of same class, (ii) from 4 living beings of other class, (iii) from loss of source of livelihood, (iv) of Hi sudden event, (v) loss, (vi) of damage to reputation, and (vii) of death. (8) Ego is of eight types--(i) of caste, (ii) of family, (iii) of power, (iv) of 4i beauty, (v) of austerities, (vi) of gains, (vii) of knowledge of scripture, and 4. (viii) of wealth. (9) Precautions about chastity (brahmcharya) are nine namelyi (i) aloof bed, (ii) avoiding talk about women, (viii) avoiding seat common Es with woman, (iv) avoiding looking at women, (v) avoiding listen words of compassion or laughter of ladies, (vi) recalling sensual 41 enjoyment of the past, (vii) avoiding rich food, (viii) avoiding over eating Hi and (ix) avoiding beautification of the body. $ (10) Conduct of monk is of ten types--(i) Benevolence, (ii) greediness, (iii) simplicity, (iv) humility, (v) a few articles of use, (vi) truth, (vii) self-restraint, (viii) austerities, (ix) detachment, and (x) chastity or celibacy. 4i (11) There are eleven special austerities (pratima) of a householder devotee namely-In respect of (1) faith, (2) austerities, (3) sitting continuous in state of equanimity (Samayik) for 48 minutes, (4) fast for 24 hours in place of worship, (5) meditation, (6) chastity (brahmcharya), (7) avoiding that which contains life, (8) avoiding that which involves violence, (9) avoiding, (10) avoiding that which is prepared specifically for monk, (11) to lead life almost like a monk. (12) There are twelve special austerities of a monk. The first seven are practiced for one month, two, three, four, five, six and seven months 4 respectively; eighth, ninth and tenth are of 24 hours each; while the eleventh and twelfth are of one night each. There detailed description can be seen in Dashashrut Skandh Sutra. (13) There are thirteen activities that generate sin (Kriya Sthan). They are sinful activities committed--(i) with a purpose, (ii) without purpose, (iii) involving violence, (iv) suddenly, (v) by pruned look, (vi) by falsehood, (vii) by stealing, (viii) by wrong interpretation, (ix) by egoistic 4545454 455 456 457 458 455 456 457 455 456 457 455 456 455 456 455 456 457 455455 456 457 454 455 456 4545 | zru.2, paMcama adhyayana : parigrahatyAga saMvara (387) Sh.2, Fifth Chapter : Discar... Samvar 85555Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%

Page #476
si 5545454545454545454 457 455 456 457 455 456 455 456 45415 % %% %%%% %% %% 411 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 41 45 456 457 455454545454545451 attitude, (x) by hatred towards friend, (xi) by deceit, (xii) by greed and (xiii) by movement with proper care. $ (14) The living beings are of fourteen class--(1) subtle fully formed one-sensed living beings, (2) subtle partially formed one-sensed beings, (3) gross fully formed one-sensed beings, (4) gross partially formed one41 sensed beings, (5) two-sensed fully formed being, (6) two-sensed partially formed beings, (7) three-sensed fully formed beings, (8) three-sensed partially formed beings, (9) four-sensed fully formed ones, (10) foursensed partially formed ones, (11) five-sensed fully formed having no mind, (12) five-sensed partially formed without mind, (13) five-sensed fully developed having mind, (14) five-sensed partially developed having mind. (15) There are fifteen types of demon gods who torture hellish beings $ upto third hell. They are--(1) Umb, (2) Umbareesh, (iii) Shyam, (iv) Shabal, (v) Raudra, (vi) Uparaudra, (viii) Kaal, (viii) Mahakaal, (ix) Asipatra, (x) Dhanu, (xi) Kumbh, (xii) Valuk, (xiii) Vaitarnik, (xiv) Khar Svar, (xv) Mahaghosh. The tortures given by them are mentioned in first Asrava Dvar. (16) There are sixteen chapters in Sutra Kritanga wherein the 4. sixteenth chapter is Gatha. They are (i) Samaya, (ii) Vaitaliya, (iii) Upasarg Parijna, (iv) Stri Parijna, (v) Narak Vibhakti, (vi) Veer Stuti, (vii) Kusheel Paribhashit, (viii) Virya, (ix) Dharma. (x) Samadhi. (xi) Marg, (xii) Samvasaran, (xiii) Yathatathya, (xiv) Granth, (xv) Yamakiya, (xvi) Gatha. (17) Non-restraint is of seventeen types namely non-restraint about(i) earth-bodied living being, (ii) water-bodied, (iii) fire-bodied, (iv) air4 bodied, (v) plant-bodied, (vi) two-sensed, (vii) three-sensed, (viii) four sensed and (ix) five-sensed living being; (x) non-living beings, (xi) discrimination, (xii) discarding, (xiii) disposal, (xiv) not cleaning, (xv) mind, (xvi) speech and (xvii) body. Not to have proper care about nine types of living being such as earth-bodied and the like, causing violence to them, to collect costly clothes, pots, books and the like non-living things is non-restraint of $. living being and of non-living beings respectively. Not to properly look into the articles used in ascetic conduct at desired intervals is non % %%% 45 46 455 456 455 456 457 458 459 455 456 %% %%% 45 44 45 Le Wan Wan Wan Le Le Chang Le Le 45 95 46 45 9 zrI praznavyAkaraNa sUtra ( 388 ) Shri Prashna Vyakaran Sutra Yin %%% %%%%%%%%%% %% %% %%%%%%%%%%%%%%%%%

Page #477
2955 55 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 45 46 4 45 555555555555555555555555 Wan 5 F restraint in discrimination (Preksha). Not to engage in acts of restraint i (20) Activities causing non-equanimity are twenty namely-(1) To walk quickly ignoring self-restraint, (2) To sit, move or get up without properly cleaning the place, (3) To clean the place carelessly, (4) To keep beds and seats more than necessary, (5) Not to be humble to seniors like acharya, (6) Cause pain to monks senior in age, initiation or learning, (7) To kill living beings, (8) To be angry over petty matters, (9) To remain in f anger, (10) To backbite, (11) To use words with firmness even when in doubt, (12) To escate new quarrels, (13) To re-start quarrel that had pacified, (14) To accept food from a donor whose hand or feet are full of dust that contains living beings, (15) To study at prohibited time, (16) To do acts that produce quarrel, to talk about such matters or to participate in them, (17) To speak loudly at night, (18) To utter such words that cause friction in the group, class or organisation, (19) To go on taking food from sunrise to sunset, (20) Not to seek alms according the code and to quarrel when fault is pointed out. F and to engage in acts of non-restraint is non-restraint in discarding. Not Wan Wan to dispose stool, urine and the like according to the code in scriptures is Wan non-restraint in disposal. Not to clean pots clothes and the like according to code is non-restraint in non-cleaning. Not to engage mind in noble thoughts or to engage in bad thoughts is non-restraint of mind. To utter speech which is partially true or wrong or bad is non-restraint about speech. To engage body in acts involving violence is non-restraint of body. (18) Non-chastity is of eighteen type-To engage mentally, vocally and physically in non-chastity by doing, getting done and appreciating through physical body and through fluid body. The total comes to eighteen. Wan (19) There are nineteen chapters in Jnata Dharma Katha Sutra namely (1) Utkshipt, (2) Sanghaat, (3) Und (egg), (4) Koorm (tortoise), (5) Shailak rishi, (6) Tumb, (7) Rohini, (8) Malli, (9) Makandi, (10) Chandrika, (11) Davadav (a tree), (12) Udak, (13) Mandook, (14) Tetali, (15) Nandiphal, (16) Aparkanka, (17) Aakeern, (18) Sushma, (19) Pundarik. (21) Serious fault that adversely affect the ascetic conduct are twenty one. In brief they are-(1) To engage in masturbation, (2) To engage in zru.2, paMcama adhyayana : parigrahatyAga saMvara (389) Sh.2, Fifth Chapter: Discar... Samvar 1555555555555555555555555555555 555555555555555555555555555>. 475 Wan Wan Wan Wan

Page #478
45414141414141414141414145454545454545454545454545454545454545454545 sex transgressing the code once, once in a while or regularly, (3) To $i transgress the vow of not having meals at night in the same way, (4) To accept faulty food when it is prepared for monk, (5) To take food from the person who has provided place of stay, (6) To take food prepared specifically for the monk or purchased for him, (7) To have food which has been descarded, (8) To leave ones group of monks within six months, (9) To move in navel deep water three times in a month, (10) To indulge in deceitful conduct three times in a month, (11) To have food from royal 5 family, (12) To cause violence to living beings intentionally, (13) To utter lie intentionally, (14) To steal intentionally, (15) To sit intentionally at a place containing living beings for meditation, (16) To sit or sleep intentionally on wet land, slab containing living beings or wood that has insects, (17) To sit at a place when seed, or living beings are there, (18) To eat roots intentionally, (19) To move in navel deep water ten times in a year, (20) To have deceitful behaviour ten times in a year, (21) To ! accept food again and gain with hands containing animated water. (22) There are twenty two troubles arising in monkhood which a monk bears calmly in order to destroy his karmas. They are trouble due to--(1) hunger, (2) thirst, (3) cold, (4) heat, (5) mosquito bite, (6) nakedness or little clothing, (7) lack of interest in ascetic life, 4 (8) women, (9) movement, (10) sitting, (11) place of stay, (12) threatening, (13) beating, (14) begging, (15) not getting desired thing in meals, (16) illness, (17) pricking of thorn or stone, (18) dust on body, 4 (19) arising of ego when receiving respect, (20) ego of special knowledge, (21) dejection due to lack of knowledge, (22) lack of faith or wrong faith. One who overcomes the said twenty two troubles sheds his karmas. (23) There are twenty three chapters of Sutra Kritang-Sixteen chapters in Part I already mentioned at number 16 above and se chapters in Part II which are-(1) Pundarik, (2) Kriyasthaan, (3) Ahaar Parijna, (4) Pratyakhyan Kriya, (5) Anagar Shrut, (6) Ardra Kumar, and y (7) Nalanda. (24) There are twenty four types in all of four categories of gods namely--(1) ten gods residings in bhavans, (2) eight vaanvyantar gods, (3) five jyotish gods, and (4) one vaimanik gods. In another interpretation there are twenty-four Tirthankars. |zrI praznavyAkaraNa sUtra ( 390 ) Shri Prashna Vyakaran Sutra 4 $$$$$$$$$$$$$$$$$$ $ $ $ $ $1454545454545$$$$42

Page #479
25545555 $$$$$$$454545454545454545454545454545454141414141414142 454 441 44 46 457 455 456 457 455 456 457 458 459 460 461 456 457 455 456 457 455 456 457 455 456 455 456 457 455 4 (25) There are twenty five sentiments-five each of every major vow. (26) Twenty six lessons-ten of Dashashrut Skandh, six of Brihata - Kalp and ten of Vyavahar Sutra totalling seventy six lessons. (27) Twenty seven basic virtues of a monk-Five major vows, control of 5 senses, discarding four passions, truth in contemplation, truth in 11 act, truth in behaviour (yoga), benevolence, detachment, control over 4i mind, speech and body, to have knowledge, perception and ascetic conduct, to tolerate pain, to tolerate unexpected trouble at the time of death. (28) Twenty eight lessons about ascetic conduct-twenty five chapters of the two parts of Acharanga Sutra, three chapters of Nisheeth Sutra. 4 (29) Twenty nine types of derogating literature texts about-(1) earth, $i (2) lightening, (3) dreams, (4) astronomy, (5) limbs of body, (6) voice, (7) symptoms in body, (8) special marks on human body. Eight such texts, then commentaries (Vrittis), explanatory notes (Vaartik). Thus totally 4 twenty four. Engaging in worldly stories, worldly knowledge, worldly mantras, worldly activities and activities of persons of other faiths. In another interpretation, the last five in the above-mentioned para 4 are substituted with texts about gandharva music, drama, architecture, si medical treatment and archery. 4 (30) Thirty activities that cause, bondage of delusion--(1) To kill by 41 drowning mobile living beings, (2) To kill by closing mouth or nostril with hand, (3) To kill by binding forehead with wet leather tightly, (4) To hit forehead with a thick rod, (5) To kill a noble person, (6) Not to attend 5 to a sick person due to evil thoughts, (7) To lead an ascetic astray from 4 monkhood austerities forcibly, (8) To pollute a person by turning one Si away from the right path leading to salvation, (9) To criticise the omniscient, (10) Condemning the Acharya or Upadhyaya, (11) Not to realise gratitude of the acharya and others who have imparted scriptural 41 knowledge, (12) To talk again and again about the death of the king, (13) To use mantra for subduing a person, (14) To have lust for sensua pleasure that had been discarded earlier. (15) To call oneself a scholar 5 while actually it is not so. (16) To call oneself as ascetic practicing 41 austerities while it is not so, (17) To shut many persons in a house and then set it on fire, (18) To levy one's sins on another person, (19) To cheat 455 456 457 455 456 457 455 4 4 4 4 46 4 4 4 56 457 45 4 4 14 155 156 4 454 455 456 457 454 455 456 457 4 15 1 4 zru.2, paMcama adhyayana : parigrahatyAga saMvara Sh.2, Fifth Chapter: Discar... Samvar 555554545454545454545454545454545454545454545454545454545454545454545

Page #480
Wan 47 Wan 457 47 55555555555555555555555558 455 45 57 Wan others by deceitful means, (20) To call a true thing as false with polluted Wan five types of Karmas that cause obstruction to knowledge, (6-14) To Wan (31) The qualities which are in Siddhas (Omniscients without physical body) right from the moment they attain this state or the unique qualities of Siddhas are thirty one. They are-(1-5) Destruction of 55 mind, (21) To quarrel again and again, (22) To usurp other's property by taking him in confidence, (23) To attract others wife by taking her in confidence, (24) To call oneself as unmarried although he is married, (25) To call oneself as celibate while he is not so, (26) To be greedy about the wealth of the person who had benefited him, (27) To cause obstruction to the person who had helped him in becoming famous, (28) To kill king, 47 army chief or suchlike important person, (29) To pretend that he is seeing celestial beings while actually it is not so, (30) To call oneself as god, thus undermining gods. destroy nine types of Karmas that adversely affect right perception, (15 16) Destroying Karmas that provide mundane pleasure and pain, (17) To 457 Wan 455 determining Karma, (23-24) Destroying two types of status determining destroy Karma that cause delusion in thought, 18) To destroy Karma Karma, (25-26) Destroying two types of name-determining Karma, (27 45 31) Destroying five types of Karmas that cause obstruction in attaining good results. that cause delusion in conduct, (19-22). Destroying four types of age In another form the thirty one qualities are to be devoid of five forms, five colours, five tastes, two smells, eight touches and three genders. These total up as twenty eight. To be without a body, without attachment and without any tangible form. Thus the qualities are thirty one. 5 (32) There are thirty two clones of good activities of mind, speech and body namely-(1) To admit ones fault before the Acharya and the like, (2) Acharya's action is not disclosing the faults mentioned by his disciple to another person, (3) Remaining firm in Dharma at the time of difficulty, (4) To practice austerities without any one's support, (5) To learn scriptures and their interpretation from the Acharya and the like, (6) Not to beautify the body, (7) Not to publicise one's hard austerities, (8) To be non-greedy, (9) To bear trouble with equanimity, (10) To remain zrI praznavyAkaraNa sUtra (392) 555555555555555555555555555555 Shri Prashna Vyakaran Sutra 255955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 45 54575 475 Wan 45 Wan

Page #481
57 45 free from crookedness, (11) To be truthful, (12) To have right perception, (13) To keep heart in a state of equanimity, (14) To practice five types of ascetic conduct, (15) To be humble, (16) Not to allow frustration to creep in practice of dharma, (17) To have strong desire for liberation (Samvega), (18) Not to be deceitful, (19) To behave according to the code, (20) To act in such a manner that stops inflow of Karma, (21) To stop the faults arising in oneself, (22) To become detached from sensual pleasures, (23) To take vow about basic qualities, (24) To take vow regarding secondary qualities, (25) To discard attachment toward body, property and passions, (26) To avoid slackness, (27) To practice code of conduct of an ascetic every moment, (28) To practice meditation, (29) Not to feel dejected even at the time of deadly pain, (30) To avoid attachment to senses, (31) To undergo meticulously the punishment awarded, (32) To observe Sanlekhna when one is nearing death. 5546446 F ttimitimitimimimimimimimimimimimimimimimimimimimimimimimimimimimik F F (33) There are thirty three transgressions in ascetic conduct-(1) Very close movement of nearly initiated monk with senior monk, (2) His moving ahead the senior monk, (3) His moving adjoining the senior monk, (4) His standing before the senior monk, (5) His standing beside the senior monk, (6) His standing very close to the senior monk, (7) His sitting beside the senior monk, (8) His sitting ahead of senior monk, (9) His sitting very close to the senior monk, (10) While going for call of nature, to be free ahead of the Senior monk, (11) While going with senior monk, to repent for faults earlier to the senior monk, (12) To talk to a visitor before he talks to the senior monk, (13) To remain silent even when awake at night while being called by the senior monk, (14) To express repentance about fault before other monk prior to doing it before senior monk after returning from collection of offerings, (16) To invite other monks for food before inviting the senior monks, (17) To give food to other monks without seeking permission from the senior monk, (18) To eat food of his taking hurriedly while jointly having meals with the senior monk, (19) To ignore the call of the senior monk, (20) To listen the call from one's seat and to reply from there itself, (21) To ask the senior monk what have you said, when he asks something, (22) To address senior monks like junior, (23) To use harsh words towards seniors, (24) Not to approve the talk of the seniors with words 'Yes Sir', zru.2, paMcama adhyayana : parigrahatyAga saMvara (393) Sh.2, Fifth Chapter: Discar... Samvar 555555555555555555555555 cu 55 59595955 55 5 555 555595555555 5 5 5 5 5 555955 5 5 5 5 595e 475 47 55 57 55 Wan Wan

Page #482
5555555555555 555555555555555555555 Wan (25) To disturb the senior monk during his lecture by saying 'you don't remember it properly', (26) To ask senior monk to stop the lecture, (27) To disperse the assembly during the lecture of senior monk, (28) To repeat something which the senior monk had said during the talk of the senior so that the audience may disperse, to repeat it twice and thrice if public does not disperse, (29) To speak during the lecture of the senior monk thus causing disturbance, (30) To sit by the side of senior monk like the senior monk, (31) Sit on seat higher than that of the senior monk, (32) To remain sitting at one's seat even if the senior monk says otherwise, (33) To reply from one's seat the question asked by the senior monk. Such transgressions adversely affect the ascetic conduct. They should, therefore, he discarded. The figures 33 can be arrived at by totalling Indras-20 of Bhavanpati gods, 10 of Vaimanik gods, 2 of Jyotishk gods and one Chakravarti. The Above said is what the Tirthankars have stated. They are permanent and true. So one should have full faith in them. He should not have any lurking doubt about them. Considering them properly, he should avoid violence. He should adopt them meticulously in his conduct. Thus becoming free from any mundane desire of the result of such conduct, keeping himself away from the ego of wealth, status and others, avoiding greed and ignorance, he should control his mind, speech and action. One who has such a faith, he is the real monk. Elaboration-The text is quite clear. It has been interpreted wherever necessary to explain its meaning. The purpose is that the Tirthankar has clearly classified what one should discard, what one should invite in his life and what one should know. It is all perfectly true, there is no reason for having any doubt in them. So one should completely avoid what is to be discarded, he should invite in life what is to be practiced and he should keep in mind with clear sense of discrimination what is to be known. A monk should not have any desire for the post of Indra and the like and of world enjoyments in future. He should not have ego or greed. He should stop inflow of Karma mentally, vocally and physically. zrI praznavyAkaraNa sUtra (394) 555555555559 Shri Prashna Vyakaran Sutra

Page #483
) )) ) )) )) )) ) 5 aparigraha saMvara kA svarUpa dharma-vRkSa kI upamA DHARMA TREE 155. jo so vIravara-vayaNa-virai-pavittharabahuvihappayAro sammatta-visuddhamUlo dhiikaMdo , ma viNayaveio Niggaya-tellokka-viulajasa-NiviDa-pINa-pavarasujAyakhaMdho paMcamahavvaya-visAlasAlo bhAvaNatayaMta-jjhANa-suhajoga-NANapallavavaraMkuradharo bahuguNakusumasamiddho sIla-sugaMdho aNaNhavaphalo ma puNo ya mokkhavarabIjasAro maMdagiri-sihara-cUliA iva imassa mokkhavara-muttimaggassa siharabhUo saMvaravara-pAyavo carimaM saMvaradAraM / 155. zrI bhagavAna mahAvIra ke vacanoM se kahI huI aneka prakAra se parigraha nivRtti hI usa aparigraha vRkSa kA vistAra phailAva hai| yaha Age kahA jAne vAlA jo antima parigraha virati aparigraha Wan vRttirUpa saMvaradvAra kA saMvara zreSTha vRkSa hai| samyagdarzana isakA vizuddha-nirdoSa mUla hai| dhRti-citta kI sthiratA isakA kanda yAni skandha se nIce kA bhAga hai| vinaya hI isakI vedikA-cAroM ora kA parikara hai| tInoM lokoM meM phailA huA vipula yaza isakA ghanA, sthUla, mahAn aura sunirmita skandha (tanA) hai| pA~ca mahAvrata isakI vizAla zAkhAe~ haiN| anityatA, azaraNatA Adi bhAvanAe~ isa saMvara vRkSa kI tvacA hai tathA vaha dharmadhyAna, zubhayoga tathA jJAnarUpI aMkuroM ko dhAraNa karane vAlA hai| nirlobhatA Adi OM zubhaphala prada aneka guNoM rUpI phUloM se yaha samRddha hai| yaha zIla kI sugandha se yukta hai aura yaha sugandha + iha laukika phalanirapekSa sadAcAra yA satpravRtti rUpa hai| yaha saMvaravRkSa anAsrava-karmAsrava ke nirodharUpa phaloM vAlA hai| mokSa hI isakA uttama bIjasAra-mIjI hai| yaha meru parvata ke zikhara para cUlikA ke samAna hai ma mokSa-karmakSaya ke nirlobhatAsvarUpa mArga kA zikhara hai| isa prakAra kA aparigraha rUpa uttama saMvaradvArarUpI jo vRkSa hai, vaha antima saMvaradvAra hai|| 155. Bhagavan Mahavir has narrated in detail in this order that one * 41 should discard his attachment to worldly possessions. This is that tree 46 what stops inflow of Karma (Samvar tree). This is the last gateway of Samvar and is in many forms (as mentioned earlier). Right faith is its pure faultless base. Perseverance or stability of the mind is its Kand (offWan shoot). Humility is its girth. The immense respect and fame is thick, 4 grand, well-built trunk. Five major vows are its large branches, sentiments like transitory nature is the skin of this samvar tree. It contains buds in the form of meditation on dharma, meritorious activities and scriptural knowledge. It is full of innumerable special $i qualities. It has the fragrance of chastity. Since that fragrance is free 4 from immediate or expected reward, it is a good conduct. This Samvar tree has fruits in the form of stoppage of inflow of Karmas. The essence of its seed is liberation. Just as there is the Chulika at the tap of Meru mountain, it has the top climax of the path of non-greediness. Thus the last gateway of Samvar tree is non-attachment for possessions. ) )) )) ) ) )) )) 195555) | zru.2, paMcama adhyayana : parigrahatyAga saMvara / (395) Sh.2, Fifth Chapter: Discar... Samvar Nu Sui Nan Nan Nan Nan Nan Nan Nan Nan Nan Nan %%%%%%%%%%%%ELLELE IP IP IP """

Page #484
Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%% ) ) )) ) )) )) )) ) ) ) ) __ aparigrahI ke liye akalpanIya-anAcaraNIya PROHIBITIONS FOR THE DETACHED 156. jattha Na kappai gAmAgara-Nagara-kheDa-kabbaDa-maDaMba-doNamuha-paTTaNAsamagayaM ca kiMci appaM vA bahuM vA aNuM vA thUlaM vA tasathAvarakAyadavvajAyaM maNasA vi parighettuM, Na hiraNNasuvaNNakhettavatthu, Na dAsI-dAsa-bhayaga-pesa-haya-gaya-gavelagaM va, Na jANa-jugga-sayaNAsaNAi, Na chattagaM, Na kuMDiyA, Na uvANahA, Na pehuNa-vIyaNa-tAliyaMTagA, Na yAvi aya-tauya-taMba-sIsaga-kaMsa-rayayajAyarUva-maNimuttAhAra-puDaga-saMkha-daMta-maNi-siMga-sela-kAya-varacela-cammapattAI maharihAI, parassa ajjhovavAya-lohajaNaNAI pariyaDDheuM guNavao, Na yAvi puSpha-phala-kaMda-mUlAiyAI saNasattarasAiM savvadhaNNAI tihiM vi jogehiM parighettuM osaha-bhesajja-bhoyaNaTThayAe sNjennN| kiM kAraNaM? aparimiyaNANadaMsaNadharehiM sIla-guNa-viNaya-tava-saMjamaNAyagehiM titthayarehiM sabajagajjIva+ vacchalehiM tiloyamahiehiM jiNavariMdehiM esa joNI jaMgamANa ditttthaa| Na kappai joNisamuccheo tti teNa OM vajjaMti smnnsiihaa| 156. jisa aparigraha vRtti rUpa antima saMvara dvAra meM gA~va, khAna, nagara, kheTa, karbaTa, maDaMba, Wan bandaragAha, pattana athavA Azrama meM rahA huA koI bhI padArtha ho, cAhe vaha alpamUlya vAlA ho yA ' bahumUlya ho, pramANa meM choTA ho athavA bar3A ho, vaha bhale trasakAya-zaMkha Adi ho yA sthAvarakAya-ratna Adi ho, usa dravyasamUha ko mana se bhI grahaNa karanA ucita nahIM hai, arthAt use grahaNa karane kI icchA ___ karanA bhI yogya nahIM hai| cA~dI, sonA, kSetra (khulI bhUmi), vAstu (makAna-dukAna Adi) bhI grahaNa krnaa|| nahIM klptaa| dAsI, dAsa, bhRtya-niyata vRtti pAne vAlA sevaka, preSya-sandeza le jAne vAlA sevaka, ghor3A, hAthI, baila Adi bhI grahaNa karanA nahIM klptaa| yAna-ratha, gAr3I Adi, yugya-DolI Adi, 5 zayana Adi aura chatra-chAtA Adi bhI grahaNa karanA nahIM kalpatA, na kamaNDalu, na jUtA, na morapIchI, na paMkhA, na tAr3a kA paMkhA-grahaNa karanA kalpatA hai tathA lohA, rA~gA, tA~bA, sIsA, kA~sA, cA~dI, sonA, maNi aura motI kA AdhAra sIpasampuTa, zaMkha, uttama dA~ta, sIMga, zaila-pASANa (yA pAThAntara ke anusAra arthAta zleSa dravya). uttama kA~ca. vastra aura carmapAtra-ina sabako bhI grahaNa karanA ucita nahIM hai| ye saba bahumUlya vastuyeM dUsare ke mana meM grahaNa karane kI icchA utpanna karatI haiM, isI taraha kI bahumUlya vastuoM kA grahaNa karanA, jhapaTa lenA athavA usakI vRddhi yA rakSA karanA mUla guNa Adi se suzobhita aparigrahI sAdhu ke liye ucita nahIM hai| aura na hI saMyamI sAdhu ko auSadha, bhaiSajya (aneka prakAra kI 9 vastuoM se banI huI davA) tathA bhojya ke liye phUla, phala, kaMda aura mUla Adi ko, tathA jinameM 17vAM OM dhAnya sana hai, aise 17 prakAra ke sabhI dhAnyoM-anAjoM kA tIna yoga-mana vacana kAyA se grahaNa karanA ThIka nahIM hai| grahaNa nahIM karane kA kyA kAraNa hai ? Wan 5555555555555555555555555555555555)))))))))) ) ) )) )) )) )) ) ) ) Shri Prashna Vyakaran Sutra Wan zrI praznavyAkaraNa sUtra (396) 855555555555555))) 4 9553

Page #485
Bai Ya Ya Ya Ya Ya Ya Ya Ya 55555555555555555555555555558 ananta jJAna aura darzana ke dhAraka, zIla-(sadAcAra yA samAdhi), mUla guNa-ahiMsA Adi, vinaya, OM tapa aura saMyama ke nAyaka, jagat ke samasta prANiyoM para vAtsalya dhAraNa karane vAle, tInoM lokoM ke ma pUjanIya, tIrthaMkara jinendra devoM ne apane kevalajJAna se dekhA hai ki ye puSpa, phala Adi trasa jIvoM kI yoni-utpattisthAna haiN| yoni kA vinAza karanA kalpatA nahIM hai| isI kAraNa zramaNasiMha-uttama muni OM sacita vastuoM ko bhojanAdi kArya meM lenA varjita karate haiN| 5 156. An article is lying in a village, a shop, a town, a kheda, a karbat, a mandab, a harbour, a port or in an ashram. It may be costly or of a 45 * little value. It may be small or large. It may consist of mobile living things such as conch shell or it may consist of immobile living being such as jewel. A monk should not even mentally desire to have it. It is not 4i desirable for him to have silver, gold, open land, house. It is not desirable 4 for him to possess chariot, cart, palanquin, bed, umbrella, bucket, brooms of pea-cock feathers, fan or a fan of palm leaves. He is not allowed to have servants, maids, employees, regular messenger, horse, elephant 4 and bullocks. He should not have iron, copper, bronze, glass, conch shells \ from which pearls and precious stones are derived, the unique tusk, horns, lacquor producing stone, beautiful mirror, clothes, skin-cloth, in his alms. Such precious articles create a deep desire in the mind to possess them. They produce attachment. They produce a desire to increase them and carefully keep them. So when people see them lying at a place, they have a desire to pick them up. They have an attraction to possess them. They want to keep them safely and to increase their 4i quantity. But a monk is not allowed to have them. Similarly flower, fruit, 4 root and the like have living organism. So suchlike things should not be taken by a monk as he has discarded all the attachment for possessions. He should not mentally, vocally or physically accept such medicines or 445454545454545454545454545455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 45454545 46 44 45 46 food. What are the causes for not accepting such things ? Tirthankars have unlimited knowledge and perception. They have immense peace in their \ heart. They have qualities of non-violence humility, austerity. They are si 41 the founders of code of self-restraint. They have compassion for all the living being. They are worshipped in all the three words. They have seen in their perfect knowledge that flowers, fruit and mobile livings generate from their place of birth. It is not proper to destroys their place of germination. So the excellent monks discard flowers, fruit and the like. | zru.2, paMcama adhyayana : parigrahatyAga saMvara (397) Sh.2, Fifth Chapter: Discar... Samvar 45454545454545454545454545454545454545454545454545454545455555555519

Page #486
8555555555555555555555555555555555555 55555Bu Bu Bu Bu 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 Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting vivecana : prastuta pATha meM zAstrakAra ne aparigrahI sAdhu ke liye sApha-sApha kahA hai ki grAma, Akara, nagara, Wan nigama Adi kisI bhI bastI meM koI bhI vastu par3I ho to use grahaNa nahIM karanI caahie| itanA hI nahIM, sAdhu kA 5 mana isa prakAra sadhA huA honA cAhie ki use aise kisI padArtha ko grahaNa karane kI icchA hI na ho ! grahaNa na . fa karanA eka bAta hai, vaha sAdhAraNa sAdhanA kA phala hai, kintu grahaNa karane kI abhilASA hI utpanna na honA ucca 5 sAdhanA kA phala hai| muni kA mana itanA samabhAvI, mUrchAvihIna evaM niyaMtrita rahe ki vaha kisI bhI vastu ko OM kahIM bhI par3I dekhakara na llcaaye| jo svarNa, rajata, maNi, motI Adi bahumUlya vastue~ athavA alpa mUlya hone ke para bhI sukhakara-ArAmadeha vastue~ dUsare ko mana meM lAlaca utpanna karatI haiM, muni unheM upekSA kI dRSTi se dekhe| 5 use aisI vastuoM ko grahaNa karane kI abhilASA hI na ho| Elaboration-It has been clarly stated in this aphorism that a monk should not pick up any article lying in a village, town, colony and the like as he has discarded all the attachment for possessions. Even the m the monk should be trained in such a manner that he should not have any desire for them. Not to have a thing is the result of general practice of monkhood but not to have any desire even in the mind for it, is the si result of ascetic practice of a high order. The mind of a monk should be in such a state of equanimity, control and free from attachment that he should not be greedy to have anything lying at any place, he should ignore it. He should not have even the slightest desire to have it. Live flowers, fruit, root and the like are the places helpful in generating mobile living beings. So it is not desirable that a monk should destroy them. So he always avoids to have such things. sannidhi-tyAga DISCARDING COLLECTION OF POSSESSION 157. jaM pi ya oyaNakummAsa-gaMja-tappaNa-maMthu-bhujjiya-palala-sUva-sakkuli-veDhimaOM varasarakacuNNa-kosaga-piMDa-sihariNi-vaTTa-moyaga-khIra-dahi-sappi-NavaNIya-tella-guDa khaMDa-macchaMDiya-mahu-majja-maMsa-khajjaga-vaMjaNa-vihimAiyaM paNIyaM uvassae paraghare va raNNe Na kappai * taM vi saNiihaM kAuM suvihiyaannN| 157. aura jo bhI pake huye cAvala, ur3ada yA thor3e ubAle mUMga Adi gaMja-eka prakAra kA bhojya OM padArtha, tarpaNa-sattU, maMthu-bora Adi kA cUrNa-ATA, pU~jI huI dhAnI-lAI, palala-tila ke phUloM kA ++ piSTa, sUpa-dAla, zaSkulI-tilapapar3I, veSTima-jalebI, imaratI Adi, varasaraka nAmaka bhojya vastu, cUrNakoza-khAdya vizeSa, gur3a Adi kA piNDa, zikhariNI-dahI meM zakkara Adi milAkara banAyA gayA bhojya-zrIkhaMDa, vaTTa-var3A, modaka-laDDU, dUdha, dahI, ghI, makkhana, tela, khAjA, gur3a, khA~r3a, mizrI, madhu, 5 madya, mA~sa aura aneka prakAra ke vyaMjana-zAka, chAcha Adi vastuoM kA upAzraya meM, anya kisI ke ghara OM meM athavA aTavI meM suvihita-parigrahatyAgI, suvratI sAdhuoM ko saMcaya karanA nahIM kalpatA hai| Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 5555555 |zrI praznavyAkaraNa sUtra (398) Shri Prashna Vyakaran Sutra 855555555555555555555555555555555555

Page #487
255955559595959595959595959595955555565555595592 5 157. There are many articles of consumption such as a little boiled 5 5 5 rice, urad and moong pulses, ganj, tarpan -- barley powder used as food, hi manthu, baked corn, paste of sesame flowers, soup of pulses, sweats like 5 5 jalebis, imaratis, varsarak, churan-kosh, jaggery, mixture of curd and Wan sugar (Shrikhand), laddus, milk, curd, ghee, butter, oil, khaja, honey, f wine, meat, many types of vegetarian dishes, whey and the like. The 5 monk should not store such articles in the upashray (place of stay) or in the house of anyone or in a hut since he has completely detached himself from attachment for possessions. vivecana : uparokta pATha meM khAdya padArthoM kA nAmollekha kiyA gayA hai| tathApi suvratI sAdhu ko inakA saMcaya karake rakhanA nahIM kalpatA hai| kahA hai biDamubbheiyaM loNaM, tellaM sappiM ca phANiyaM / Na te sannihimicchaMti, nAyaputtavae rayA // arthAt jo jJAtaputra- bhagavAna mahAvIra ke vacanoM para zraddhA karane vAle sAdhu haiM ve donoM prakAra ke namaka, tila, ghI, tila papar3I Adi acitta vastuyeM bhI saMgraha nahIM karate haiN| saMcaya karane vAle sAdhu ko zAstrakAra ne gRhastha kI koTi meM rakhA hai| saMcaya karanA gRhastha kA kArya hai, sAdhu kA nhiiN| sAdhu to pakSI ke samAna vRtti vAle hote haiN| unheM yaha cintA nahIM hotI ki kala AhAra prApta hogA athavA nahIM ! aisI cintA se hI saMgraha kiyA jAtA hai, kintu sAdhu to lAbha-alAbha meM samabhAva vAlA hotA hai| alAbha kI sthiti ko vaha tapazcaryA rUpa lAbha kA kAraNa mAnakara lezamAtra bhI kheda kA anubhava nahIM karatA / saMgrahavRtti se anya bhI aneka prakAra ke doSa utpanna hone kI sambhAvanA rahatI hai| ataeva sAdhu ko kisI bhI bhojya vastu kA saMgraha karane kA spaSTa niSedha kiyA gayA hai| parigraha - tyAgI muni ke lie yaha sarvathA anivArya hai| Elaboration-In the above said aphorism the names of food-stuffs have been mentioned. A monk should not store such articles as possessions for collection. A monk should not keep in his collection salt, oil, ghee, til brick and other such like eatables. Such is the order of Bhagavan Mahavir. The author has termed a monk who stores such things as one in the category of householder. To store is the function of a householder and not of a monk. A monk should live like a bird. He should not worry whether he shall get the food on the following day or not. A foodstuff is stored when there is a fear whether food can be got or not on the next day. But a monk remains in a state of equanimity whether he gets anything or not. He treats the period when he does not get anything in wanderings as that of austerity. So he does not feel even slightly dejected at that zru.2, paMcama adhyayana : parigrahatyAga saMvara (399) Sh. 2, Fifth Chapter: Discar... Samvar 5555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555955 Wan Wan phaphaphaphaphaphaphaphaphaphaphaphaphapha

Page #488
355555555555555555555555555555555555 Wan )))))))))))))))))))))5555555555555555)))))55558 time. Many other faults are likely to arise due to the habit of storage. One can be slack if he collects food more than his actual need. If he brings tasty food more in quantity and keeps, it in store, he shall lose control over his sense of taste. So a monk should not store any food article. It is compulsory for every monk of the order. 158. jaM pi ya uddiTTha-Thaviya-raiyaga-pajjavajAyaM pakiNaM pAuyaraNa-pAmiccaM mIsagajAyaM kIyagaDaM pAhuDaM ca dANaTThapuNNapagaDaM samaNavaNImagaTThayAe vA kayaM pacchAkammaM purekammaM NiikammaM makkhiyaM Wan airitaM moharaM ceva sayaMgAhamAhaDaM maTTiuvalitaM, acchejjaM ceva aNIsaTeM jaM taM tihisu jaNNesu ussavesu ya + aMto vA bahiM vA hojja samaNaTThayAe TaviyaM hiMsAsAvajasaMpauttaM Na kappai taM pi ya prighettuN| 158. tathA jo AhAra sAdhu ke liye banAyA gayA ho, alaga se rakhA gayA ho, cUre ko laDDU jaisA raca kara sAdhu ke liye taiyAra kiyA ho, paryavajAta ho, prakIrNa, prAduSkaraNa, prAmitya, mizrajAta, krItakRta, 5 prAbhRta doSa vAlA ho, jo dAna ke lie yA puNya ke lie banAyA gayA ho, jo pA~ca prakAra ke zramaNoM athavA bhikhAriyoM ko dene ke lie taiyAra kiyA gayA ho, jo pazcAtkarma athavA puraHkarma doSa se dUSita fa ho, jo nityakarma-dUSita ho, jo prakSita, atirikta maukhara, svayaMgrAha athavA AhRta ho, mRttikopalipta, Acchedya, anisRSTa ho athavA jo AhAra madanatrayodazI Adi viziSTa tithiyoM meM yajJa aura mahotsavoM meM, OM upAzraya ke bhItara yA bAhara sAdhuoM ko dene ke lie rakhA ho, jo hiMsA-sAvadya doSa se yukta ho, aisA bhI AhAra sAdhu ko lenA nahIM kalpatA hai| $ 158. Further, the food that is uddeshak-the one specifically for the monk; it is kept for some monk (Sthapit); it is rachit-changed into another form for the purpose of offering it to the monk; all such food is prohibited for a monk. Further the offered food is paryawajaat-connected into another form for offering it to the monk. It is prakeern--is being offered while it is dripping on the ground. It is pradushkarm-kept in the dark and is Si offered by bringing it in light. It is pramitya-taken on credit for the $ purpose of a monk. It is mishrajaat-prepared jointly for monk and the householder. It is kreetakrit-prepared for the monk after purchasing it. It is prabhrit-served to the monk after adding fuel to the fire or after 5 taking out fuel from the burning fire. Such is the faulty food. The food $1 may be pashatakarmfaulty due to paschakarm activity after its offer or faulty due to the act immediately prior to its being offered. It may be faulty due to nityakarm-offered out of food which is prepared for 4 charity for collecting merit by offering to five types of monks, (namely zrI praznavyAkaraNa sUtra (400) Shri Prashna Vyakaran Sutra B ) ) ))) )))))))))) ) ))))kA

Page #489
))))))))5555555 )))))) * migrandh, Shakya--the followers of Buddhist faith, those who practice i service austerities, these who wear red clothes and those who are followers of Goshalak) or for beggars (Vanipakarti). It may be prakshit offered with a hand or pot which has live water. It may be offered more i 9 than the need (atirikt). It may be maukharya-that which is got by Wan talking more. It may be svayangrah-that which is taken by the monk himself with his hand. It may be aahrit-brought from the house or the village before the monk for offering. It may be mrittikalip-plastered i with earth. It may be aachhaya-that which is offered after snatching from a weak person. It may be anisrisht--that belonging to many persons jointly but offered without the consent of all of them. It may be prepared on special dates for yajna or particular functions. It may be the i one kept within or outside the place of stay of monks for offering to the 4i monks. It may be faulty due to violence involved in it. A monk should not accept any such a food. ke vivecana : pUrva pATha meM batAyA gayA hai ki sAdhu ko ApAttakAla ke liye acitta AhAra bhI saMgraha karanA +nahIM kalpatA, kyoMki saMcaya parigraha hai aura yaha aparigraha dharma se viparIta hai| isa pATha meM batAyA gayA hai ki ha bhale hI AhAra saMcaya ke lie na ho, tatkAla upayoga ke lie ho, tathApi sUtra meM ullikhita doSoM meM se kisI Wan bhI doSa se dUSita ho to bhI vaha AhAra, muni ke lie grAhya nahIM hai| ina doSoM kA artha isa prakAra hai uddiSTa-sAdhu ke lie hI taiyAra kiyA gyaa| sthApita-sAdhu ke lie alaga se rakhA gyaa| racita-sAdhu ke nimitta modaka ke cUre se punaH modaka laDDU bAMdhakara taiyAra kiyA gyaa| paryavajAta-sAdhu ko uddezya karake eka bhojya padArtha ko dUsare bhojya padArtha ke sAtha milAkara rUpAntara fa kiyA huaa| prakIrNa-bhUmi para girAte yA TapakAte hue diyA jAne vAlA aahaar| prAduSkaraNa-a~dhere meM rakhe AhAra ko dIpaka Adi jalAkara prakAza karake denaa| prAmitya-sAdhu ke nimitta udhAra lekara taiyAra kiyA gayA aahaar| mizrajAta-sAdhu aura gRhastha yA apane lie saMyukta rUpa se banAyA gayA aahaar| krItakRta-sAdhu ke nimitta kharIdakara banAyA gyaa| prAbhRta-sAdhu ke Agamana kI sambhAvanA se mehamAnoM ko pahale yA bAda meM bhojana kraanaa| dAnArtha-dAna dene ke lie banAyA gyaa| puNyArtha-puNya ke lie banAyA gyaa| Si FFFFFFFFFFFFFFFFFFFFFF$$$$$$$$$$$$$$$$$Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting )) ...rAgA zru.2, paMcama adhyayana : parigrahatyAga saMvara (401) Sh.2, Fifth Chapter: Discar... Samvar 155555555555555555555555555555555555

Page #490
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 5 5 5 5 5 5 5 5 5 5 5 5 5 - Wan Wan Wan Wan Wan Wan Wan phra zramaNArtha - zramaNa pA~ca prakAra ke mAne gaye haiM- (1) nirgratha, (2) bauddhamatAnuyAyI, (3) tApasa-tapasyA kI vizeSatA vAle, (4) geruka-geruA vastra dhAraNa karane vAle, aura (5) AjIvika - gozAlaka ke anuyAyI / ina pAMcoM prakAra ke zramaNoM ke lie banAyA gayA AhAra zramaNArtha kahalAtA hai| vanIpakArtha - yAcaka bhikhAriyoM ke artha banAyA gyaa| TIkAkAra ne vanIpaka kA paryAyavAcI zabda 'tarkuka' likhA hai| pazcAtkarma - dAna ke pazcAt sacitta pAnI se bartana dhonA Adi sAvadya kriyA vAlA AhAra / puraH karma - dAna se pUrva sacitta pAnI se hAtha dhonA Adi sAvadha karma vAlA AhAra / nityakarma - pratidina eka hI ghara se liyA jAne vAlA AhAra / prakSita- sacitta jala Adi se lipta hAtha athavA pAtra se diyA jAne vAlA AhAra / atirikta pramANa se adhika AhAra / maukharya - vAcAlatA-adhika bolakara prApta kiyA jAne vaalaa| svayaMgrAha- dAtA ke abhAva meM svayaM apane hAtha se liyA jAne vaalaa| Ahata - apane gA~va yA ghara se sAdhu ke samakSa lAyA gyaa| mRttikAlipta - miTTI, gobara Adi se lipta hAtha se diyA AhAra / Acchedya-nirbala se jabaradastI chInakara diyA jAne vaalaa| anisRSTa-dAtA kA apane adhikAra kA nhiiN| anekoM ke svAmitva kI vastu una sabakI anumati ke binA dI jAye / uparokta AhAra sambandhI doSoM meM se aneka doSa udgama - utpAdanA sambandhI doSoM meM garbhita haiM / tathApi spaSTatA ke lie yahA~ unakA bhI nirdeza kara diyA gayA hai| pUrvokta doSoM meM se kisI bhI doSa se yukta AhAra suvihita sAdhuoM ke lie niSiddha hai| adhika Elaboration-In the earlier aphorism, it was mentioned that a monk should not store the food because storage represents attachment for possessions. It is against the vow of non-attachment. In the present y aphorism it has been established that even if the food being accepted by the monk is not for storage and it is for his immediate consumption, it is prohibited if it has any one of the faults mentioned in this aphorism. The meanings of each fault has bean clarified side by side. kalpanIya bhikSA ACCEPTABLE OFFERING 159. [ pra. ] aha kerisayaM puNAi kappai ? [u.] jaM taM ekkArasa- piMDavAyasuddhaM kiNaNa- haNaNa- payaNa zrI praznavyAkaraNa sUtra (402) -kayakAriyANumoyaNa- NavakoDIhiM 5555 Shri Prashna Vyakaran Sutra Y 4 4 *****

Page #491
) )))))))))55555558 ) ) gagagagagaga2017 5555555555555555555555555555555555558 ma suparisuddhaM, dasahi ya dosehiM vippamukkaM uggama-uppAyaNesaNAe suddhaM, vavagaya-cuyacaviyacatta-dehaM ca 5 phAsuyaM vavagaya-saMjoga-maNiMgAlaM vigayadhUmaM chaTThANa-NimittaM chakkAyaparirakkhaNaTThA haNiM haNiM phAsueNa OM bhikkheNaM vttttiyvyN| 159. [pra. ] to phira kisa prakAra kA AhAra sAdhu ke lie lenA ucita hai ? [u.] jo AhArAdi gyAraha piNDaiSaNA se zuddha ho, arthAt AcArAMgasUtra ke dvitIya zrutaskandha ke OM piNDaiSaNA nAmaka prathama adhyayana ke gyAraha uddezakoM meM varNita doSoM se rahita ho vaha sAdhu ke liye grAhya + hai tathA jo kharIdanA, hanana karanA-hiMsA karanA aura pakAnA, ina tIna kriyAoM se svayaM karanA, dUsaroM se karAnA aura anumodana se niSpanna nau koTiyoM ke doSoM se rahita ho, jo eSaNA ke dasa doSoM se rahita / ho, jo udgama aura utpAdanA rUpa eSaNA arthAt gaveSaNA aura grahaNaiSaNA rUpa eSaNAdoSa se rahita ho, hai jo sAmAnya rUpa se sacitta se acitta ho cukA ho, AyukSaya ke kAraNa jIvanakriyAoM se rahita ho, zarIropacaya se rahita ho, ataeva jo prAsuka-acetana ho cukA ho, jo AhAra saMyojana doSa aura // aMgAradoSa se rahita ho, jo AhAra kI prazaMsA rUpa dhUma-doSa se rahita ho, jo chaha kAraNoM meM se kisI : # kAraNa se grahaNa kiyA gayA ho aura chaha kAya jIvoM kI rakSA ke lie svIkRta kiyA gayA ho, aise ma prAsuka AhArAdi se pratidina-sadA nirvAha karanA caahie| vivecana : 'aparigrahI ke liye kaisA AhAra grAhya hai?' isakI vyAkhyA zAstrakAra ne isa prakAra kI hai - 'jaM taM / ekkArasapiMDavAyasuddhaM................"navakoDIhiM suparisuddhaM .......... phAsukeNa bhikkheNa vttttiyvvN|' ina sUtra paMktiyoM ke kA artha hama Upara spaSTa kara cuke haiN| tAtparya yaha hai ki bhikSA-vidhi ke yA AhAra-grahaNa sevana ke jo doSa pahale ahiMsAsaMvara ke prakaraNa meM batA cuke haiM, una tamAma doSoM se rahita, navakoTizuddha tathA aMgAra-dhUmasaMyojanAdi doSoM se mukta, prAsuka, eSaNIya tathA chaha kAya ke jIvoM kI rakSA ke lie zAstrokta 6 kAraNoM se liyA gayA zuddha AhAra hI sAdhu ke lie grAhya hai| prAsuka bhikSA para hI sAdhu ko jIvana nirvAha karanA caahie| zAstra meM sAdhU ke liye 6 kAraNoM se AhAra kA sevana karanA vihita hai - 1. kSudhA vedanA ko miTAne ke lie, 2. sevA (vaiyAvRtya) kara sake isake liye, 3. IryAsamiti kA pAlana karane | ke liye, 4. saMyama pAlana karane ke liye, 5. apane prANoM kI rakSA karane ke liye, 6. dharmArAdhanA yA ciMtana karane ke liye| 159. [Q.] Then what type of food is such which can be accepted by a monk? [Ans.] The food should be free from faults mentioned in eleven lessons 5 (Uddeshaks) in the first chapter of the second part (Shrut Skandh) of Acharanga Sutra. It should be navakoti Vishudh. It means that it should i not be purchased, got purchased or inspired to be purchased for the monk. It should not involve violence to living beings, in doing getting * done and in supporting such activity. It should not be cooked, getting i zru.2, paMcama adhyayana : parigrahatyAga saMvara (403) Sh.2, Fifth Chapter : Discar... Samvar Wan 5555555555555555555) SE E EEEEE Irri""""""

Page #492
- Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ! - 955555555555555555555555555555555555555558 4 cooked or supporting cooking for the monks only then it is pure from ! nine angles. It should be free from faults related to offering (Eshana) regarding its collection (udgam) and is production. It should be normally 4 lifeless. It should be free from life. It should be free from activities of the living being due to completion of life span. It should be without a body. It should have been without life. That food should be free from faults relating to mixing, taking hurriedly in company, appreciating the food y and others. It should have been collected for any one of six reasons for having food and for protecting living beings of six kinds (five kinds of immobile and one kind of mobile living beings). A monk should pass his daily life with such a type of worthy food. Elaboration--'What type of food is acceptable for the detached?' The author has replied to this question in the aforesaid aphorism. In brief, it should be free of all the faults of alms-collection and eating as mentioned in the chapter of Ahimsa Samvar. It should be pure nine-ways and free ! of faults related to cooking, and others, free of life, pure and a A monk can accept only the food that is taken for purpose of protecting 41 six classes of living beings. He should subsist only on pure food. Six causes for taking food as mentioned in the scriptures are : (1) To cool down the feeling relating to hunger, (2) To maintain capability for serving the Acharya and other senior monks, (3) Tb practice properly the rules relating to care while moving, (4) To practice ascetic restraints, (5) To protect ones life-force, (6) To practice meditation according to scriptures. 160. jaM pi ya samaNassa suvihiyassa u rogAyake bahuppakAraMmi samuppaNNe vAyAhika-pittasiMbhaairittakuviya-tahasaNNivAyajAe va udayapatte ujjala-bala-viula (tiula) kakkhaDapagADhadukkhe asubhakaDuyapharuse caMDaphalavivAge mahanbhaye jIviyaMtakaraNe savvasarIraparitAvaNakare Na kappai tArise vi taha / appaNo parassa vA osahabhesajjaM bhattapANaM ca taM pi snnnnihikyN| OM 160. suvihita-zAstrokta vidhinusAra AcaraNa karane vAle sAdhu ke zarIra meM yadi aneka prakAra ke / * jvara Adi roga aura jIvana ko saMkaTa yA kaThinAI meM DAlane vAlI vyAdhi utpanna ho jAye, vAta, pitta OM yA kapha kA atizaya prakopa ho jAye, athavA sannipAta-vAta-pitta-kapha tInoM doSoM kA eka sAtha prakopa ho jAye aura isake kAraNa sukha ke lezamAtra se rahita, prabala-kaSTa se bhogane yogya vipulaOM cirakAla taka anubhava kiye jAne vAle (yA tritula-tInoM yogoM ko tolane vAle-kaSTamaya banA dene vAle), bKHtb tb tg manan zrI praznavyAkaraNa sUtra (404) Shri Prashna Vyakaran Sutra

Page #493
Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $$$$$$$$$$$$$$$$$$$$$$$$$$ 59595555555555555555555555555 karkaza-aniSTa evaM pragAr3ha arthAt atyanta tIvra duHkha utpanna ho jAye aura vaha duHkha azubha yA kaTuka Wan dravya ke samAna aniSTa rUpa ho, kaThora ho, duHkhamaya dAruNa phala vAlA ho, mahAn bhaya utpanna karane vAlA // ho, jIvana kA anta karane vAlA aura sAre zarIra meM asahAya saMtApa utpanna karane vAlA ho, to aisA ma duHkha utpanna hone kI sthiti meM bhI svayaM apane lie athavA dUsare sAdhu ke lie auSadha, bhaiSajya, AhAra // tathA pAnI kA saMcaya karanA zAstrIya vidhI se yukta nahIM hai| 160. An ascetic is practicing the ascetic conduct according to code; he 41 suddenly gets an attack of fever or any other illness which may appear to be dangerous; he may have serious trouble relating to vaat, pitt or or more than one of them simultaneousl; he may not have even a little peace due to it; he may suffer for a very long period; he may have severe pain; that pain may look like a bitter substance and very difficult to bear; it may cause great fear; it may cause pain in the entire body, it may appear like signal for death; even in such a situation a monk should not keep stored food, water or medicine in store for himself or for other monk. vivecana : pichale pATha meM sAmAnya avasthA meM lolupatA Adi ke kAraNa AhArAdi ke saMcaya karane kA niSedha ma kiyA gayA thA aura isa pATha meM yaha batAyA gayA hai ki kaisI bhI rogAdi kI sthiti ho yA maraNAsannatA kI hai sthiti ho, vAta-pitta-kaphAdi ke prakopa se aneka roga yahAM taka kI sannipAta roga bhI ho jAya yA sAre zarIra meM asahya pIr3A utpanna ho jAya, karmoM ke tIvratama udaya se maraNAnta kaSTa paidA ho jAya to bhI sAdhu ko apane yA dUsaroM ke liye auSadha, bhaiSajya yA bhojanapAna kA saMcaya karanA yA rakhanA ucita, zAstravidhi ke anukUla nahIM hai // arthAt aparigrahI sAdhu ke jIvana meM saMgraha kA koI sthAna nahIM hai| Elaboration--In the earlier lesson. The storage of food was prohibited 5 in common situation due to greed for it. In the present lesson it has been prohibited in illness. Here the intensity of illness has been described. It has been stated that illness or torture may be so much dreadful that one is may not have rest even for a moment. It may be lasting for a very long si period. It may cause dreadful pain to the body and the mind. It may be fatal in the end. Even in such a grave situation, a monk should not store food, water and the like. Collection is attachment and such a collection has no place in the ascetic life. sAdhu ke liye grAhya dharmopakaraNa ARTICLES OF A MONK 161. jaM pi ya samaNassa suvihiyassa u paDiggahadhArissa bhavai bhAyaNa-bhaMDovahiuvagaraNaM paDiggaho ma pAyabaMdhaNaM pAyakesariyA pAyaThavaNaM ca paDalAiM tiNNeva, rayattANaM ca gocchao, tiNNeva ya pacchAgA, 55555555555555555555555). 55555555555 zru.2, paMcama adhyayana : parigrahatyAga saMvara (405) Sh.2, Fifth Chapter: Discar... Samvar

Page #494
)) ))))))))))))) 55555555555555555555555555555555555 + ryhrnn-colpttttg-muhnnNtgmaaiiyN| eyaM pi ya saMjamassa uvavUhaNaTTayAe vAyAyava-daMsa-masaga-sIya parirakkhaNaTThayAe uvagaraNaM rAgadosarahiyaM parihariyavvaM, saMjaeNa NiccaM paDilehaNa-paphoDaNa-pamajjaNAe OM aho ya rAo ya appamatteNa hoi sayayaM NikkhiviyavvaM ca gihiyavvaM ca bhaaynn-bhNddovhi-uvgrnnN| 161. zAstravidhinusAra calane vAle pAtradhArI susAdhu ke pAsa jo bhI kASTha pAtra, miTTI ke bartana, upadhi aura upakaraNa hote haiM, jaise-pAtra, pAtra bAMdhane kI jholI, pAtrakesarikA, pAtrasthApanikA, paTala, rajastrANa, gocchaka, tIna pracchAda, rajoharaNa, colapaTTaka, mukhAnantaka-mukhavastrikA, ye saba bhI saMyama kI OM vRddhi yA puSTi ke lie hote haiM tathA vAta-pratikUla vAyu, tApa, dhUpa, DAMsa-macchara aura ThaMDa se apanI rakSA bacAva ke lie haiN| ina saba upakaraNoM ko rAga aura dveSa se rahita hokara sAdha ko dhAraNa karane 3 cAhie arthAt rakhanA caahie| sadA inakA pratilekhana-dekhanA, prasphoTana-jhAr3anA aura pramArjana-pauMchanA 5 caahie| dina meM aura rAtri meM satata-nirantara apramatta (sAvadhAna) hokara bhANDopakaraNoM ko rakhanA aura grahaNa karanA caahie| 161. The articles which a monk has are in order to glorify his life of ascetic restraint. They are pot, earthen pitcher, other articles such cloth to hold the pots, Patra-Kesarika-the cloth to clean the pots, PatraWan Sthapanika-the seat on which pots are placed, Patal-three pieces of fi cloth to cover the pots, gochhak--the small broom to clean the pot, three Prachhaad-three clothes to cover the body, Rajoharan-the broom, E Chulapattak-the cloth to be worn at the waist, mukhanantak mukhvastrika for the mouth. He has articles to protect him from wind, heat, sun, mosquito bite and cold also. He should keep all these articles without any feeling of attachment or hatred. He 'should regularly look at them during the day and the night in a state free from any slackness. He should wipe them. He should carefully handle his pots and articles. vivecana : uparokta sUtra pATha meM 'paDiggahadhArissa' isa vizeSaNa pada se yaha sUcita kiyA gayA hai ki viziSTa jinakalpI sAdhu ke sivAya kevala pAtradhArI sthavirakalpI sAdhu ke upakaraNoM kA yahA~ ullekha kiyA gayA hai| ye upakaraNa saMyama kI vRddhi aura pratikUla paristhitiyoM meM zarIra kI rakSA ke lie hI grahaNa kiye jAte haiM, ina saba upakaraNoM ko 'na so pariggaho vutto' kahakara parigraha mAnane se sarvathA inkAra kiyA hai| uparokta pATha meM diye ina upakaraNoM ke nAma kA artha isa prakAra hai - patadgraha-pAtra-AhArAdi ke lie kASTha, mRttikA yA tUmbe ke paatr| pAtrabandhana-pAtroM ko bA~dhane kI jholii| pAtrakesarikA-pAtra pramArjana ke liye poMchane kA vstrkhnndd| pAtrasthApana-jisa kambala ke Tukar3e para pAtra rakhe jaayeN| ))) hai))))) zrI praznavyAkaraNa sUtra (406) Shri Prashna Vyakaran Sutra

Page #495
phaphaphaphaphaphapha Wan Wan Wan Wan 5 arthAt rAga aura doSa se rahita hokara upayoga karanA cAhie, yaha ullekha kara diyA gayA hai| Wan Wan Wan 5 Wan Wan phra Wan paTala - bhikSA ke samaya pAtra Dha~kane ke lie tIna vastra / rajastrANa - pAtroM ko dhUla se rakSA ke liye pAtra para lapeTane kA vastra / gocchaka - pAtrAdi ke pramArjana ke lie gocchaka nAma kA kaMbala khaMDa / pracchAda- zarIra para or3hane ke vastra cAdareM (tIna) / rajoharaNa-bhUmi, zayyA, pATa Adi pramArjana karane ke liye oghA / colapaTTaka - kamara meM pahanane kA vastra / mukhAnantaka - mukhavastrikA yA muhapatti / ye upakaraNa saMyama - nirvAha ke uddezya se sAdhu ko grahaNa karane aura upayoga meM lAne ke hetu haiM, mamatva se prerita hokara nahIM / Wan yahAM yaha bhI spaSTa karanA Avazyaka hai ki gRhIta upakaraNoM ke prati yadi mamatvabhAva utpanna ho jAye to vahI upakaraNa parigraha bana jAte haiN| isa bhAva ko prakaTa karane ke lie prastuta pATha meM bhI rAgadosarahiyaM pariharitavyaM Elaboration-In the aphorism the word padiggahadhariss indicates that this prohibition is not meant for Jinakalpi monk (monk who remains naked). It is for those Sthavirkalpi monks who keep pots and wear cloth. These articles are kept for smoothly undergoing life of ascetic and for protection of the body in difficult situation. The Here it is necessary to clarify that in case one has attachment for the articles he has acquired, those very articles shall be termed as parigraha. In order to emphasize this fact, the word 'raagdosarahiyam pariharitavyam' has been mentioned which means should be used 5 without attachment or hatred'. Wan restraint meaning of gourd for collecting food. Patra-bandhan-Cloth to tie pots. Other words have been clarified side by side with their meaning. of some words is as follows-Patadgrah-Pots of wood, earth or A monk accepts these articles for smooth practice of ascetic life and does not have any attachment for them. So it is not parigraha (collection for attachment of possessions). aparigrahI sAdhu kA Antarika svarUpa INNER NATURE OF DETACHED MONK 162. evaM se saMjae vimutte NissaMge NiSpariggaharuI Nimmame NiNNehabaMdhaNe savvapAvavirae vAsIcaMdaNasamANakappe samatiNamaNimuttAleTukaMcaNe same ya mANAvamANaNAe samiyarae samiyarAgadose zru. 2, paMcama adhyayana : parigrahatyAga saMvara phra (407) Sh. 2, Fifth Chapter: Discar... Samvar phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan

Page #496
895555555555555555555555555555555 % samie samiisu sammadiTThI same ya je savvapANabhUesu se hu samaNe, suyadhArae ujjue saMjae susAhU, saraNaM sabbabhUyANaM sabbajagavacchale saccabhAsae ya saMsAraMtaTTie ya saMsArasamucchiNNe sayayaM maraNANupArae, pArage ya OM savvesiM saMsayANaM pavayaNamAyAhiM aTTahiM aTThakamma-gaMThI-vimoyage, aTThamaya-mahaNe sasamayakusale ya bhavai suhaduhaNibbisese abhiMtarabAhirammi sayA tavovahANammi suTujjue khaMte daMte ya hiyaNirae IriyAsamie bhAsAsamie esaNAsamie AyANa-bhaMDa-matta-NikkhevaNA-samie uccAra-pAsavaNa-khela-siMghANa jalla-pariTThAvaNiyAsamie maNagutte vayagutte kAyagutte guttiMdie guttabaMbhayArI cAI lajjU dhaNNe tavassI / khaMtikhame jiiMdiye sohie aNiyANe abahillesse amame akiMcaNe chiNNagaMthe nniruvleve| 162. isa prakAra se (pUrvokta) AcAra kA paripAlana karane ke kAraNa vaha sAdhu saMyamavAna, dhanAdi 9 ke lobha se mukta, jamIna jAyadAda, sampatti kA pUrNatayA tyAgI, niHsaMga-Asakti se rahita, niSparigraharuci-parigraha meM ruci nahIM rakhane vAlA, mamatA se rahita, sneha ke bandhana se mukta, samasta pApoM se nivRtta, candanakalpa arthAt upakAraka aura apakAraka ke prati samAna bhAvanA vAlA, tRNa, maNi, + muktA aura miTTI ke Dhele ko samAna mAnane vAlA arthAt alpamUlya yA bahUmUlya padArthoM kI samAna rUpa se upekSA karane vAlA, sammAna aura apamAna donoM avasthAoM meM samatA kA dhAraka, zamitaraja-pAparUpI + raja ko upazAnta karane vAlA yA zamitarata-viSaya sambandhI rati ko upazAnta karane vAlA athavA / zamitaraya-utsukatA ko zAnta kara dene vAlA, rAga-dveSa ko zAnta karane vAlA, pA~ca samitiyoM se yukta, samyagdRSTi aura samasta trasa aura sthAvara jIvoM para samabhAva dhAraNa karane vAlA hotA hai| vahI vAstava meM / sAdhu hai| vaha sAdhu zruta kA dhAraka, Rju-niSkapaTa-sarala athavA saMyama meM udyata yA udyamazIla hai| vaha sAdhu samasta prANiyoM ke lie zaraNabhata hotA hai. samasta jagadavartI jIvoM ke prati vAtsalya bhAva rakhane vAlA- : hitaiSI hotA hai| vaha satyabhASI, saMsAra anta ke kinAre para sthita hai, saMsAra-bhavaparamparA kA uccheda-anta karane vAlA, sadA ke lie (bAla) maraNa Adi kA pAragAmI aura saba saMzayoM se pare ho gayA hai| pA~ca samiti aura tIna gupti rUpa aSTha pravacanamAtAoM ke dvArA ATha karmoM kI granthi ko kholane OM vAlA arthAt aSTha karmoM kA viccheda karane vAlA, jAtimada, kulamada Adi ATha madoM kA maMthana nAza karane vAlA aura svasamaya-svakIya siddhAnta meM niSNAta hotA hai| sukha-duHkha usake liye samAna haiN|| * Abhyantara aura bAhya taparUpa upadhAna meM samyak prakAra se puruSArtha karatA hai, kSamAvAna, indriyavijetA, U svakIya aura parakIya hita meM nirata, IryAsamiti se sampanna, bhASAsamiti se sampanna, eSaNAsamiti se sampanna, AdAna-bhANDa-mAtra-nikSepaNaH samiti se sampanna aura mala-mUtra-zleSma-saMghAnaOM nAsikAmalajalla- zarIramala Adi ke pratiSThApana kI samiti se yukta, manogupti, vacanagupti aura kAyagupti kA pAlaka, viSayoM kI ora unmukha indriyoM kA gopana karane vAlA, brahmacarya kI gupti se yukta, / samasta prakAra ke parigraha kA tyAgI, pApAcaraNa meM lajjAzIla athavA rassI ke samAna sarala, tapasvI, ! / kSamAguNa ke kAraNa sahanazIla, jitendriya, sadguNoM se zobhita yA zodhita, nidAna se rahita, cittavRtti : "nAnAganA t t tv zrI praznavyAkaraNa sUtra (408) Shri Prashna Vyakaran Sutra 355555555555555555))))))

Page #497
Bu Bu Bu Bu Bu Bu Bu Bu 4 45 46 4 7 48 455 456 457 455 451 45454545454545454545454545454 456 457 4554 4141414141414141454545454545454545454545454545454545454545454545 OM ko saMyama kI paridhi se bAhara na jAne dene vAlA, mamatva se vihIna, akiMcana-sampUrNa rUpa se nirdravya, ke snehabandhana ko kATane vAlA aura karma yA Asakti ke lepa se rahita hotA hai| $ 162. As a Jain monk practices the conduct as above mentioned, so he $ is firm in ascetic restraints. He has no attachment for any thing. He is free from the desire of attachment in possessions. He has no worldly attraction for any living being. He is free from bondage of delusion. He is 4 detached from all sinful activities. He has same feelings for a person whether the said cn had done any favour to him or troubled him. He considers a straw, a precious stone or an earthen ball as of same value. 5 In other words he ignores cheap articles and costly articles treating them Si alike. He remains in a state of equanimity whether he is honoured or 41 insulted. He subdues the molecules of sin. He pacifies his sensual desires. He subdues all the feeling of attachment and hatred. He maintains the five cares (Samitis). Such as care in movement (Iriya 4 Samiti) and others. He has right perception. He has regards for the life force of all the mobile beings namely those of two to five senses and of all immobile beings who have only one sense of touch. Such a person is the monk in true sense. Such a monk is well read in scriptures. He is free from deceit and slackness. He is active in restraints. He is a support for all the living. He has compassion for all in the world. He is truthful. He is at the end of the circle of life and death. He overcomes the traditions of birth death and 4 re-birth. He has ceased forever the state of dying with worldly desires. He is free from all doubts. He has broken the knot of the bondage of all the eight Karmas by meticulously practicing five cares (Samiti) and " three stoppages (gupti). He is free from eight types of ego namely ego of si clan, family and others. He is expert in his philosophy. He does not fee happy in state of worldly enjoyment and unhappy in the state of pain. He remains the same in both the said conditions. He remains always 4 ready to practice internal and external austerities properly. He is benevolent. He has full control over his senses. He remains engaged in his welfare and simultaneously in welfare of others. He is blessed with equanimous discrimination in movement, in talk (bhasha samiti), in 41 seeking alms (eshna samiti), in placing and picking up things and in 4 disposing urine, stool and the like such as dirty matter from mouth, nose 455 454 455 456 457 455 456 457 455 456 457 451 44 45 46 4 455 455 456 457 454 455 456 457 4554 455 456 457 455 456 457 455 456 457 455 456 457 451 451 14545454545454 | zru.2, paMcama adhyayana : parigrahatyAga saMvara (409) Sh.2, Fifth Chapter: Discar... Samvar B %%%%%%% %%%%%%%%%%%%%%%%%%%%%%%% %%%%

Page #498
phaphaphaphaphapha Wan phra and the body. He practices complete control (gupti) in respect of mental, vocal and physical activities. He subdues the senses that have any worldly attraction towards the activities of their field. He practices all the restrictions concerning vow of Chastity (brahmcharya). He is detached from all worldly contacts. He is as straight-forward as a string. He practices austerities. He is forgiving as he is benevolent. He has control over his senses. He is famous for his good qualities. He is free from any desire of worldly benefits for his activities. He does not allow his heart to go beyond the circles of ascetic restraint. He is free from all worldly attachments. He is completely without any money. He has shattered all the worldly bondages. He is free from all covering of Karmas. vivecana : isa sUtra pATha meM zAstrakAra ne aparigrahI sAdhu ke Antarika jIvana kI paribhASA dI hai tAki eka Ama AdamI bhI aparigrahI sAdhaka ko pahacAna sake / sAdhu ke samagra AcAra ko yahA~ sAra ke rUpa meM samAviSTa kara diyA gayA hai| sAdhu ke jIvana kA atyanta sundara aura bhavya citra prastuta kiyA gayA hai| kucha viziSTa padoM kA tAtparya isa prakAra hai Wan khaMtikhame - sAdhu aniSTa prasaMgoM ko, vadha - bandhana Adi upasargoM yA parISahoM ko sahana karatA hai, kintu asamarthatA athavA vivazatA ke kAraNa nhiiN| usameM kSamA kI vRtti itanI prabala hotI hai arthAt aisI sahanazIlatA hotI hai ki vaha pratIkAra karane meM pUrNarUpeNa samartha hokara bhI aniSTa prasaMgoM viziSTa karmanirjarA ke hetu saha letA hai| chiNNagaMthe- mana meM par3I huI mamatva kI gAMTha ko chinna bhinna karane vAlA athavA anantAnubandhI kaSAya kI gAMTha ko naSTa karane vaalaa| 'chinnagaMdhe' ke sthAna para TIkAkAra ne 'chinnasoe ' pAThAntara kA ullekha kiyA hai| isakA 15 artha chinnazoka arthAt zoka ko chedana kara dene vAlA - kisI bhI sthiti meM zoka kA anubhava na karane vAlA 5 chinnazrota arthAt srotoM ko sthagita kara dene vAlA hai| jo saMsAra meM bhaTakAne vAle Azravazrota naSTa kara athavA cukA hai| nirupalepa - kA Azaya hai - karmalepa se rahita / kintu muni karmalepa se rahita nahIM hote| siddha bhagavAna hI karmalepa se rahita hote haiN| aisI sthiti meM yahA~ muni ke lie 'nirupalepa' vizeSaNa kA prayoga kisa abhiprAya se 5 kiyA gayA hai ? isa prazna kA uttara TIkA meM diyA gayA hai - ' bhAvini bhUtavadupacAramAzrityocyate' arthAt aisA sAdhaka phra bhaviSya meM karmalepa se rahita hogA hI, ataeva bhAvI artha meM bhUtakAla kA upacAra karake isa vizeSaNa kA prayoga 5 kiyA gayA hai| Elaboration--In the present lesson, a beautiful picture has been drawn of the inner life of a monk, so that even a common man may recognize a detached aspirant. In brief the entire ascetic conduct has been narrated. Most of the words in aphorism are easy to understand. 5 zrI praznavyAkaraNa sUtra 2 5 5 5 5 5 5 5 5 5 5 5 555 55 (410) ***** 5 5 5 Shri Prashna Vyakaran Sutra 5 phra Wan Wan 5 5 5 5 5 5 5 5 5 5 595555 55 ~

Page #499
)) ) )) )) ) )) )) )) ) ) ) )) ) AFFFFFFFFFFFFFFFFFFFF FFFFFFFFFFFFFFFF5555555$ $$$$$ Some special words denote as under Khantikhame-A monk patiently bears bad situations, troubles and 1 tribulations such as thrashing, bondage or even killing, not because of Y= his incapability or helplessness. Due to his conduct of benevolence, he endures such situations considering them as occasions for special destruction of Karmas. Chhhhinnaganthe-One who destroyes the knot of fondness in his mind or the knot of passions leading to extreme bondage. The commentator has used the word 'Chhinn Soye' instead of 'Chinnaganthe' 4 in the aphorism. It means free from dejection, one who is not sad under 1 any circumstances. Another interpretation is one who has stopped all the sources (Shrot). The source of river is from where it flows and the source 5 of the worldly ocean of re-birth and death is polluted feelings and mundane behaviour. Nirupalap-It means free from covering of Karma. Saints are not i completely free from Karma cover. Only Siddhas (Souls who have 4 attained complete liberation) are in such state. Why then the word 'nirupalep' has been used for monks ? The reply to this is that such a monk shall certainly attain liberation in future so the future state has 4 been depicted. OM nimranthoM kI 31 upamAyeM THIRTY ONE ILLUSTRATIVE COMPARISONS OF MONKS 163. suvimalavarakaMsabhAyaNaM va mukktoe| saMkhe viva NiraMjaNe, vigyraagdosmohe| kummo viva iMdiesu gutte| jaccakaMcaNagaM va jaaysve| pokkharapattaM va nniruvleve| caMdo viva sombhaavyaae| sUro bva ke ditttee| acale jaha maMdare girivre| akkhobhe sAgaro bva thimie| puDhavI vva svphaasshe| tavasA cciya OM bhAsarAsi-chaNNivva jaaytee| jaliyahuyAsaNe viva teyasA jlNte| gosIsaM caMdaNaM viva sIyale sugaMdhe y| harayo viva smiybhaave| ugghasiyasuNimmalaM va AyaMsamaMDalatalaM pAgaDabhAveNa suddhbhaave| soMDIre kuNjrovv| vasabhevva jaaythaame| sIhevva jahA miyAhive hoi duppdhrise| sArayasalilaM va suddhhiye| bhAraMDe ceva appmtte| khaggivisANaM va egjaae| khANuM ceva uddddkaae| suNNAgArevva apddikmme| suNNAgArAvaNassaMto phaNivAyasaraNappadIvajjhANamiva nnippkNpe| jahA khuro ceva egdhaare| jahA ahI ceva egditttthii| AgAsaM ceva nniraalNbe| vihage viva sabbao vippmukke| kayaparaNilae jahA ceva ure| appaDibaddhe annilovv| jIvo vva + apddihygii| 163. (nirgantha zramaNa kI mahAnatAoM ko Age kahI jAne vAlI upamAoM se upamita kiyA hai-) / )) ) 555)))))))))) 5 | zru.2, paMcama adhyayana : parigrahatyAga saMvara (411) Sh.2, Fifth Chapter: Discar... Samvar Wan 5

Page #500
Kou 5555555555555555555555555555555555559 (1) atyanta nirmala kA~se kA bartana jaise jala ke prabhAva se mukta rahatA hai, vaise hI sAdhu rAgAdi ke bandha se mukta hotA hai| (2) zaMkha ke samAna aMjana kAlimA se rahita arthAt rAgAdi ke kAluSya se rahita, ataeva rAga, dveSa aura moha se virakta hotA hai| (3) kachue kI taraha indriyoM kA gopana karane vaalaa| (4) uttama svarNa ke samAna zuddha AtmasvarUpa ko prApta / (5) kamala ke patte kI taraha nirlep| (6) saumya-zItala svabhAva ke kAraNa candramA ke samAna saumy| (7) sUrya ke samAna saMyama ke teja se dediipymaan| (8) girivara meru ke samAna acala-dRr3ha saMyama sAdhu parISaha Adi meM addig| (9) zAnta samudra ke samAna kSobharahita evaM sthir| (10) pRthvI kI taraha samasta anukUla evaM pratikUla sparzoM ko sahana karane vaalaa| (11) tapazcaryA ke teja se antaraMga meM aisA dedIpyamAna lagatA hai mAnoM bhasmarAzi se DhakI huI agni hoN| usI prakAra kRSakAya zarIra ke bhItara usa tejasvI AtmA meM tapa kA teja vidyamAna rahatA hai| (12) tejI se jalatI agni ke sadRza tejasvitA se dediipymaan| (13) gozIrSa candana kI taraha zItala aura apane zIla ke saurabha se yukt| (14) hrada- sarovara ke samAna prazAntabhAva vaalaa| __(15) acchI taraha ghisakara camakAe hue nirmala darpaNatala ke samAna svaccha, prakaTa rUpa se mAyArahita hone ke kAraNa atIva nirmala jIvana vAlA-zuddha bhAva vaalaa| (16) karma-zatruoM kI senA ko parAjita karane meM gajarAja kI taraha shuurviir| (17) vRSabha kI taraha aMgIkRta vrata-bhAra kA nirvAha karane vaalaa| (18) mRgAdhipati siMha ke samAna parISahAdi se ajey| (19) zarada Rtu ke jala ke samAna svaccha hRdaya vaalaa| (20) bhAraNDa pakSI ke samAna apramatta-sadA sjg| (21) geMDe ke sIMga ke samAna ekAkI-anya kI sahAyatA kI apekSA na rakhane vAlA athavA AtmaniSThA rUpI ekAkIpana vaalaa| (22) sthANu (yU~Tha) kI bhA~ti UrdhvakAya-kAyotsarga meM sthit| aa55555555555555545455555555545454555555555555555555550 | zrI praznavyAkaraNa sUtra (412) Shri Prashna Vyakaran Sutra

Page #501
Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya $$$$$$$$$$$$$ )) )))) )) ))) ))) ))) 55555555555555555555555555555555555555555555555558 ma (23) sUne ghara ke samAna apratikarma, arthAt jaise sunasAna par3e ghara ko koI sajAtA-sa~vAratA nahIM, usI prakAra zarIra kI sAja-sajjA se rhit| Wan (24) vAyurahita ghara meM sthita dIpaka kI taraha akampita vividha upasarga hone para bhI zubha dhyAna meM nizcala rahane vaalaa| (25) ustare kI taraha eka dhAra vAlA, arthAt eka utsarga-mArga meM hI pravRtti karane vaalaa| + (26) sarpa ke samAna eka dRSTi vAlA, arthAt sarpa jaise apane lakSya para hI najara rakhatA hai, usI prakAra mokSasAdhanA kI ora hI ekamAtra dRSTi rakhane vaalaa| (27) AkAza ke samAna Alambana rhit-svaavlmbii| (28) pakSI kI taraha sarvathA vimukt| saba prakAra ke parigraha se mukt| __(29) sarpa ke samAna dUsaroM ke banAe huye sthAna meM rahane vaalaa| (30) vAyu kI taraha-dravya-kSetra-kAla-bhAva ke pratibandha se mukt| (31) mukta jIva ke samAna berokaToka (apratihata) gati vAlA arthAt svecchApUrvaka yatra-tatra vicaraNa karane vaalaa| Wan vivecana : uparokta upamAoM ke dvArA dravya aura bhAva parigraha se rahita nigrantha zramaNoM ke udAtta caritra kA varNana kiyA hai| inameM sAdhujIvana kI viziSTatA, ujjvalatA, saMyama ke prati nizcalatA, svAvalambita, apramattatA, sthiratA, lakSya ke prati nirantara sajagatA, Antarika zucitA, deha ke prati anAsaktatA, saMyama nirvAha sambandhI Wan kSamatA Adi kA pratipAdana kiyA gayA hai| ____163. The greatness of an ascetic is depicted through the comparative $i illustrations given below (1) An extremely clean bronze vessel is totally free from effects of water. Similarly a monk is free from bondage of attachment and the like. (2) A conch shell is free from dirt, similarly a monk is free from dirt of attachment, hatred and delusion. (3) A monk keeps his senses under control like a tortoise. (4) A monk is pure like gold in self-purification. (5) A monk is free from any Karmic paste like a lotus leaf. (6) A monk is like a moon due to his quiet nature. (7) A monk shines like the sun due to his austerities. (8) A monk is unmoved in troubles like Meru mountain. (9) A monk is free from tribulation like a sea. zru.2, paMcama adhyayana : parigrahatyAga saMvara (4139 Sh.2, Fifth Chapter: Discar... Samvar ) 5 ) ) )) ) Wan ) ba E EEEEEEEE Iririri---

Page #502
55555555555555555555555555555 Wan Wan 5555555555555555555555 (10) A monk bears like the earth all the pleasant and unpleasant situations. (11) A monk has inner brightness due to his austerities as is a fire covered with ash. (12) A monk shines bright like a burning fire. (13) A monk is cool in conduct like sandal wood and fragrant due to his chastity. (14) A monk is quiet like a pond in absence of wind. (15) A monk is as clear, transparent and free from deceit as is a clean mirror properly brightened. (16) A monk is bold in defeating the enemies of Karma like a great elephant. (17) A monk carries the load of his vows like a bullock. (18) A monk, like a lion, is unconquerable by troubles and tribulations. (19) A monk has a pure heart like water in winter. (20) A monk is always awakened like Bharand bird. (21) A monk, like rhinoceros-horn, remains alone and does not need assistance of others. (22) A monk remains erect in meditation like a stump of tree. (23) A monk like a vacant house does not beautify his body. (24) A monk remains stable in his concentration like a lamp in the house free from wind. (25) A monk, like a razor's edge, is single-minded on the path of austerities. (26) A monk, like a snake, has singular attention on his goal of liberation. (27) A monk, like the sky, does not have any support. (28) A monk is free from attachment for possession like a bird. (29) A monk stays like a serpent in the place built by others. (30) A monk, like air, is free from all restrictions in wanderings regarding place, time, situation. zrI praznavyAkaraNa sUtra (414) Shri Prashna Vyakaran Sutra 55555555555555555 5555555555555555555555555555555555

Page #503
phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha tkttktimitittmicutttktimitimitittmilllmi*puumimimimimimimi Wan (31) A monk, like soul without any body cover, moves without any hindrances, freely as he desires. Elaboration-Through these illustrations the uniqueness of ascetic life, its grandeur its fullness in ascetic discipline, its self-supporting nature, its freedom from slackness, its stability, its awakening towards the good, its inner purity, its non-attachment towards the body, its 5 capability in practicing ascetic discipline has been depicted. Wan Wan sAdhu apratibaddhavihArI hotA hai / vihAra ke viSaya meM ina kisI bandhana se ba~dhA nahIM hotA / ataeva nimnokta pha sUtra meM vihAra ke sambandha meM spaSTa ullekha karate hue katipaya anya guNoM para prakAza DAlA jA rahA hai| Wan 5 It has been mentioned earlier that a monk is free from all restriction in his wanderings. So the next aphorism is about his wanderings. 164. gAme gAme egarAyaM Nayare Nayare ya paMcarAyaM dUijjaMte ya jiiMdie jiyaparIsahe Nibhao viU saccittA-citta-mIsagehiM davvehiM virAyaM gae, saMcayAo virae, mutte, lahue, NiravakaMkhe, jIviya - maraNAsavippamukke NissaMdhi NivvaNaM caritaM dhIre kAeNa phAsayaMte sayayaM ajjhappajjhANajutte, Nihue, ege carejja dhammaM / imaM ca pariggahaveramaNa - parirakkhaNaTTayAe pAvayaNaM bhagavayA sukahiyaM attahiyaM peccAbhAviyaM AgamesibhaddaM suddhaM NeyAuyaM akuDilaM aNuttaraM savvadukkhapAvANaM viuvasamaNaM / parigrahaviramaNavrata kI rakSA ke liye bhagavAna ne yaha uttama pravacana - upadeza diyA hai| yaha pravacana Atma hitakara hai, parabhava meM uttama phala dene vAlA hai aura bhaviSya meM kalyANa karane vAlA hai| yaha zuddha hai, nyAyasaMgata hai, sarala hai, ati uttama hai aura samasta duHkhoM tathA pApoM kA zamana karane vAlA hai| 164. ( muni) hara eka gAMva meM eka rAtri aura hara eka nagara meM pA~ca rAtri taka vicaraNa karatA hai, kyoMki vaha indriya vijetA hotA hai, parISahoM ko jItane vAlA, nirbhaya, vidvAn- gItArtha, sacitta, acitta 5 aura mizra sabhI dravyoM meM vairAgyayukta hotA hai, saMgrahavRtti se dUra, nirlobhavRtti vAlA, laghu arthAt tInoM prakAra ke gaurava ke bhAra se rahita aura parigraha ke bhAra se rahita hotA hai| jIvana aura maraNa kI AzA-AkAMkSA se vimukta, cAritra - pariNAma ke viccheda se rahita hotA hai, arthAt usakA Wan cAritra - pariNAma nirantara vidyamAna rahatA hai| vaha niraticAra - nirdoSa cAritra kA dhairyapUrvaka zArIrika phra kriyA dvArA pAlana karatA hai| aisA muni sadA adhyAtmadhyAna meM saMlagna, upazAnta bhAva tathA ekAkI - sahAyakarahita athavA rAgAdi se asaMpRkta hokara dharma kA AcaraNa kare / Wan Wan vivecana : uparokta pATha meM kahA gayA hai ki muni ko grAma meM eka rAta aura nagara meM pA~ca rAta taka hI rUkanA cAhiye, usake viSaya meM TIkAkAra ne likhA hai 'etacca bhikSupratimApratipannasAdhvapekSayA sUtramavagantavyam / zru.2, paMcama adhyayana : parigrahatyAga saMvara ( 415 ) 5 - pra. vyA. Agamodaya, pR. 158 Sh. 2, Fifth Chapter: Discar... Samvar 5 phra 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 5555 5 5 5555955 phra

Page #504
45 55555555555555555558 4 Wan arthAt yaha sUtra usa sAdhu ke lie jAnanA cAhie jisane bhikSupratimA aMgIkAra kI ho| sAmAnya sAdhuoM ke 5 lie yaha vidhAna nahIM hai| such does 164. A monk should not spend more then a night in a village and more than five nights in a town during his wanderings as he controls his senses, overcomes the troubles, has scriptural knowledge and is free from any fear. He has a sense of non-attachment in respect of things having life, lifeless things and then having both life and lifeless parts as servant wearing ornaments and other suchlike substances. He not keep in store his collection. He is free from greed. He is free from three types of ego. He does not carry any load of attachment for possessions. He is totally free from any desire for long life or early death. He does not blemish his conduct. He continuously follows the conduct as mentioned in scriptures. His conduct never gets adversely affected. He practices ascetic conduct free from any fault undergoing physical activities patiently. Such a monk continuously remains in meditation about the soul, is quiet and alone. He practices dharma completely detached from all attachment and the like. 55555555555555555 Bhagavan has delivered this lecture so that one may safely practice his vow of discarding attachment towards possessions. This talk is beneficial for the soul and is going to provide best result in later lives. It is beneficial in future also. It is pure, just excellent and without any element of deceit. It has the capability of removing all troubles and sins. Elaboration-This aphorism is easily intelligible only one things needs clarification. It is mentioned that a monk should stay for not more than a day in a village and five days in a town. About this conduct the commentator has mentioned that in this aphorism, this restriction is in case of such monks who are undergoing special practice of austerity of monks (bhikshu pratima). So it is not applicable to all the monks. aparigrahavrata kI pA~ca bhAvanAe~ FIVE SENTIMENTS IN RESPECT OF VOW OF NON-ATTACHMENT FOR POSSESSIONS aparigrahI kI pahacAna ke lie pUrva sUtrapATha meM vizada rUpa se vyAkhyA karake aba zAstrakAra ne yahAM parigraha se viratirUpa aparigrahamahAvrata kI surakSA ke lie pAMca bhAvanAoM kA nimnokta sUtrapATha dvArA kiyA hai| nirUpaNa zrI praznavyAkaraNa sUtra (416) 55555555555555555555555555555555555 Shri Prashna Vyakaran Sutra 5555555555555555555555555555555555

Page #505
5 ))55555 5 )))) )) 41 After explaining in detail about the attributes of a detached monk in the preceding aphorism, the author proceeds to explain the five sentiments for protecting the great vow of non-possession. prathama bhAvanA- zrotrendriya saMyama FIRST SENTIMENT : RESTRAINT OF SENSE OF HEARING 165. tassa imA paMca bhAvaNAo carimassa vayassa hoMti prigghvermnn-prirkkhnntttthyaae| paDhama-soiMdieNaM soccA saddAI mnnunnnnbhddgaaii| [pra. ] kiM te ? __ [u.] varamuraya-muiMga-paNava-dadura-kacchabhi-vINA-vipaMcI-vallayi-vaddhIsaga-sughosa+ nnNdi-suusrprivaainnii-vNs-tuunng-pvvg-tNtii-tl-taal-tuddiy-nnigyosgiiy-vaaiyaaiN| NaDa+ NaTTaga-jalla-malla-muTThiga-velaMbaga-kahaga-paga-lAsaga-Aikkhaga-laMkha-maMkha tUNaillama tuMbavINiya-tAlAyara-pakaraNANi ya, bahUNi mahurasaragIya-sussarAI kaMcI-mehalA-kalAva+ pataraga-paheraga-pAyajAlaga-ghaMTiya-khiMkhiNi-rayaNorujAliya-chuddiya-Neura-calaNa-mAliya kaNaga-Niyala-jAlaga- bhUsaNa-saddANi, lIlakammamANANudIriyAI taruNIjaNahasiya-bhaNiyaka kalaribhiya-maMjulAI guNavayaNANi va bahUNi-mahurajaNa-bhAsiyAI aNNesu ya evamAiesu saddesu jamaNuNNabhaddaesu Na tesu samaNeNa sajjiyavaM, Na rajjiyavvaM, Na giljhiyavvaM, Na mujjhiyavvaM, Na viNigyAyaM AvajjiyavvaM, Na lubhiyavyaM, Na tusiyavyaM, Na hasiyavyaM, Na saiM ca maiM ca tattha kujjaa| __puNaravi soiMdieNa soccA saddAiM amaNuNNapAvagAiM [pra. ] kiM te? + [u. ] akkosa-pharusa-khiMsaNa-avamANaNa-tajjaNa-NibhaMchaNa-dittavayaNa-tAsaNa-ukkUjiya ruNNa-raDiya-kaMdiya-NigghuTTharasiNa-kaluNa-vilaviyAI aNNesu ya evamAiesu saddesu amaNuNNa+ pAvaesu Na tesu samaNeNa rUsiyavvaM, Na hIliyabvaM, Na ziMdiyavvaM, Na khiMsiyavvaM, Na chiMdiyavvaM, Na bhiMdiyavvaM, + Na vaheyavvaM, Na duguMgAvattiyAe labhA uppaaeuN| evaM soiMdiya-bhAvaNA-bhAvio bhavai aMtarappA maNuNNA'maNuNNa-subhidubhi-rAgadosappaNihiyappA sAhU maNavayaNakAyagutte saMvuDe paNihiiMdie carejja dhmm| 165. isa pUrvokta parigrahaviramaNa rUpa antima vrata kI surakSA ke lie pA~ca bhAvanAe~ haiN| unameM se ke prathama bhAvanA (zrotrendriya-saMyama) isa prakAra hai zrotrendriya se, manojJa aura karNapriya-suhAvane pratIta hone vAle zabdoM ko sunakara sAdhu ko una para rAga nahIM karanA caahie| 5555555555555555 Wan 555555555555555555555555555 zru.2, paMcama adhyayana : parigrahatyAga saMvara (417) Sh.2, Fifth Chapter: Discar... Samvar 555555555555555555555%%%%%%%%%%%

Page #506
[pra. ] ve zabda manojJa kauna-se, kisa prakAra ke haiM ? [u. ] (isake uttara meM kahate haiM) bar3A mRdaMga-mahAmardala, choTA mRdaMga, paNava-choTA Dhola, da1ra-camar3e se mar3he mukha vAlA aura kalaza jaisA Dholaka, kacchabhI-vAdyavizeSa, vINA, vipaMcI aura vallakI (vizeSa prakAra kI vINAe~), vaddIsaka nAma kA bAjA, sughoSA nAmaka eka prakAra kA ghaMTA, nandI-bAraha prakAra ke OMbAjoM kA nirghoSa, sUsaraparivAdinI-eka prakAra kI vINA, vaMza-bAMsurI, tUNaka evaM parvaka nAmaka vAdya, / taMtrI-eka vizeSa prakAra kI vINA, tala-hastatala, tAla-kAMsya-tAla, ina saba bAjoM ke nAda ko (sunakara) tathA naTa, nartaka, jalla-bA~sa yA rassI ke Upara khela dikhalAne vAle, malla, muSTimalla, vidUSaka, kathA kahane vAle, plavaka-uchalane vAle, rAsa gAne vAle zubhAzubha phala batAne vAle, citrapaTa dikhAne vAle, tUNa (tunatunI) nAmaka bAjA bajAne vAle, tumbI kI vINA bajAne vAle, karatAla bajAne vAle Adi dvArA kiye jAne vAle nAnA prakAra kI madhura dhvani se yukta susvara gItoM ko (sunakara) tathA karadhanI-kaMdorA, mekhalA (viziSTa prakAra kI karadhanI), kalApaka-gale kA eka AbhUSaNa, prataraka aura praheraka nAmaka AbhUSaNa, pAdajAlaka-nUpura Adi AbharaNoM ke evaM ghaNTikA-dhuMgharU, khiMkhinI-choTI ghaMTiyoM vAlA AbharaNa, ratnorujAlaka-ratnoM kA jaMghA kA AbhUSaNa, kSudrikA nAmaka AbhUSaNa, neura-nUpura, caraNamAlikA tathA kanakanigaDa nAmaka pairoM meM pahanane ke sone ke kar3e aura jAlaka nAmaka AbhUSaNa, ina sabakI dhvani-AvAja ko (sunakara) tathA lIlApUrvaka calatI huI striyoM kI cAla se ma utpanna (dhvani ko) evaM taruNI ramaNiyoM kA hAsya tathA svara-madhuratApUrvaka bole gaye zabda tathA sundara AvAja ko (sunakara) aura snehI janoM dvArA bhASita prazaMsA-vacanoM ko evaM isI prakAra ke manojJa evaM suhAvane vacanoM ko (sunakara) unameM sAdhu ko Asakta nahIM honA cAhie, rAga nahIM karanA cAhie, gRddhi-aprApti kI avasthA meM unakI prApti kI AkAMkSA nahIM karanI cAhie, mugdha nahIM honA cAhie, / unake lie sva-para kA ghAta nahIM karanA cAhie, lobha nahIM honA cAhie, tuSTa-prApti hone para prasanna nahIM OM honA cAhie, ha~sanA nahIM cAhie, aise zabdoM kA smaraNa aura vicAra bhI nahIM karanA caahie| - isake atirikta zrotrendriya se amanojJa tathA pApajanya azubha zabdoM ko-mana meM aprItijanaka evaM pApajanya-abhadra zabdoM ko sunakara roSa (dveSa) nahIM karanA caahie| [pra. ] ve (azubha) zabda-kauna kauna se haiM? [u.] Akroza vacana, kaThora vacana, niMdAtmaka vacana, apamAna vacana, DAMTa phaTakAra, dhikkAra vacana, dIpta vacana, trAsajanaka vacana, utkUjita-aspaSTa ucca dhvani, rudana dhvani, raTita-dhAr3a mArakara rone, krandana-viyogajanita vilApa Adi kI dhvani, niryuSTa-nirghoSarUpa dhvani, rasita-jAnavara ke samAna cItkAra, karuNAjanaka zabda tathA vilApa ke zabda-ina saba zabdoM meM tathA isI prakAra ke anya amanojJa OM evaM pApajanita-abhadra zabda kAna meM par3ane para sAdhu ko roSa nahIM karanA cAhie, unakI hIlanA nahIM karanI cAhie, nindA nahIM karanI cAhie, na dUsare logoM ke sAmane unakI burAI karanI cAhie, amanojJa zabda utpanna karane vAle padArtha yA vyaktiyoM ke chedana bhedana meM pravRtta nahIM honA cAhie, na vadha karanA + caahie| na hI apane athavA dUsare ke hRdaya meM jugupsA utpanna karanI caahie| | zrI praznavyAkaraNa sUtra (418) Shri Prashna Vyakaran Sutra 89555555555555555555555555555555

Page #507
MESSTRIL zrotrendiya saMyama 6 amanojJa aura karNa kaTu svara manojJa aura karNa priya svara samabhAva se sthira sAdhu 12, cakSurindriya saMyama manojJa aura suhAvane rUpa evaM dRzya samabhAva se sthira sAdhu 3 amanojJa aura azubha rUpa evaM dRzya manamohaka sugandha MODISHAD 3. ghANendriya saMyama LOCA jihvA priya bhojya padArtha samabhAva se sthira sAdhu 124 rasanendriya saMyama satvahIna, sar3e gale arUcikara bhojya padArtha 300/C samabhAvI sAdhaka u. sparzanendriya saMyama sukhada evaM anukUla sparza 34 kaThora evaM pratikUla sparza ate & Plusonal use only HTOEDIOTOS . Jain Education Interior samabhAvI sAtha www. j nary.org

Page #508
15555555555555555555555555555555555 555555555555555e citra - paricaya 24 Wan aparigraha vrata kI pA~ca bhAvanAe~ aparigraha vrata ke sAdhaka ko ina pA~ca bhAvanAoM kA sadA pAlana karanA cAhie (1) zrotrendriya saMyama bhAvanA vINA kA svara, tabale kI tAla, Dholaka kI DhApa Adi kAnoM ko priya lagane vAle svaroM ko sunakara sAdhaka Asakta na bane isake viparIta krandana, rudana, jora-jora se cillAnA Adi kAna ko kaTu lagane vAle svaroM para krodha aura dveSa na kre| - Illustration No. 24 (2) cakSurindriya saMyama bhAvanA striyoM ke sundara rUpa, bAga-bagIce, kamala sarovara, TI.vI., naTa kA khela aura isI prakAra ke A~khoM ko priya lagane vAle rUpa evaM dRzya dekhakara una para anurAga na kare evaM azubha rUpa evaM dRzya dekhakara mana meM dveSa athavA ghRNA bhAva na lAye / -- (3) ghrANendriya saMyama bhAvanA-candana, gulAba, sugandhita phUloM kI mAlA, zreSTha dhUpa aura isI prakAra kI 5 anya uttama sugandhoM para muni ko Asakta nahIM honA cAhie tathA azubha gandhoM jaisa nAlI kI durgaMdha, sar3e-gale jAnavaroM ke zavoM Adi se uThane vAlI asahya dUra taka phailI durgaMdha Adi para ghRNA nahIM karanI caahie| (4) rasanendriya saMyama bhAvanA-sundara rasIlA bhojana, vividha prakAra kI ghI-tela Adi se banI huI miThAIyA~, uttama prakAra ke rasa, svAdiSTa phala evaM isI prakAra kI anya manojJa rasa vAlI vastuoM para AkarSaNa na kre| isake viparIta rasahIna, vikRta, kaTu-kaSaile padArthoM evaM azubha rasoM para roSa evaM ghRNA nahIM karanI caahie| (5) sparzanendriya saMyama bhAvanA-sundara paMlaga, mulAyama uttama vastra, pAnI ke phavvAre Adi ke sukhada evaM anukula sparzo ke prati anurakta nahIM honA caahie| isake viparIta kaThora zayyA, vihAra meM Thokara Adi lagane para, karkaza kA~Te cubhane para sAdhu ko ruSTa nahIM honA caahie| - sUtra 165-169, pR. 418429 FIVE SENTIMENTS OF VOW OF NON-COVETOUSNESS An aspirant practicing the vow of non-covetousness should always nurture the following five sentiments (1) Sentiment of restraining the sense organ of hearing The aspirant should not get infatuated with the sweet sounds like those of Veena, Tabla, drum etc. At the same time he should not despise and get angry at oppressive and harsh sounds like those of wailing, crying, shouting etc. (2) Sentiment of restraining the sense organ of seeing - The aspirant should not get infatuated with appearances pleasing to the eyes, including beauty of women, gardens, lotus ponds, television, acrobatic performances etc. At the same time he should not despise or be averse to unpleasing and repulsive scenes. (3) Sentiment of restraining the sense organ of smelling - The aspirant should not get infatuated with the sweet smells like those of sandal-wood, rose, garlands of fragrant flowers, incenses and other fragrant substances. He should not despise and get angry at oppressive and repulsive smells like those of sever, rotting cadavers and other such stink. (4) Sentiment of restraining the sense organ of taste - The aspirant should not get infatuated with rich food, sweets cooked in butter, good quality juices, fruits, and other tasty eatables. At the same time he should not despise and get angry at tasteless, stale, bitter, astringent and other such repulsive food. (5) Sentiment of restraining the sense organ of touch The aspirant should not get infatu ated with pleasing and soft touch like that of comfortable bed, soft and good quality dresses, shower from a fountain, etc. At the same time he should not despise and get angry at oppressive and harsh touch like hard bed, hurt of stumbling on a stone, sting of a thorn etc. -Sutra-165-169, pages-418-429 055555556

Page #509
155555555555555555555 isa prakAra zrotrendriya kI bhAvanA se bhAvita sAdhu kA antarAtmA manojJa - amanojJa yA zubhAzubha zabdoM para rAga aura dveSa ko sarvathA roka letA hai, vaha mana, vacana aura kAyA kA goptA sAdhu hI saMvara bhAva se yukta hokara indriyoM para niyaMtraNa karatA huA cAritra dharma kA pAlana karatA hai| 165. There are five sentiments for the vow of non-attachment in possessions or for safeguarding the Samvar of non-attachment, which is the last vow of non-attachment. The first sentiment (restraint in respect of hearing) is as fallows : A monk should not feel elated (attached) by hearing words of his liking through his ears. [Q.] What are such words? In what form are they said. [Ans.] The words of one's liking are those of large and small Mridanga (a percussion instrument), of Panav (small drum), of Dardur a musical instrument covered with leather at its face and looking like a pot, Kachhabhi-a special musical instrument, Veena, Vipanchi, Vallaki-special type of Veena, Vaddeesak, Sughosha-a kind of bell, Susunapanivadini-a type of Veena, flute, Toorak, Parvak, Nandi-the music of twelve musical instruments played simultaneously, Tantri-a special type of Veena, Tal, Taal (kansya taal). A monk should not get attracted at the music of the said instruments. Dancers dance on pole and rope. The wrestlers show their bouts. The clowns, the story tellers, the jumpers, the singers, entertain the public with their sports and the music of Kardham and mekhala (special type of chain worn at the waist), the small bells, the ornament having bells, the ornament Kalapak worn at the neck, pratarak, praharak (names of ornaments), foot-ornaments the jewelled ornament of the thigh (ratnonyalak), Kshudrika, Chamamalika and Kanakanigad-the ornaments of feet and Jalak. All these ornaments produce sound at the movement of dancer and when women move in a pleasant mood. The young ladies produce sounds of laughter and amorous talk. The relatives utter words of appreciation. A monk should not be interested in such pleasant words. He should not get attracted towards them. He should not have a desire to listen to them again when they are no longer there. He should not feel happy when he hears them. He should not cause any damage for their sake. He should not laugh at them. He should not keep such words in his memory. He should not think of them. zru. 2, paMcama adhyayana: parigrahatyAga saMvara (419) Sh.2, Fifth Chapter: Discar... Samvar 05555555555555555555555555555555555 Wan Wan Wan 9595955 55 5 5 5 5 5 5 55 5 5 5 55 5 5 5 5 555 555555552 Wan

Page #510
2 55 5 5 5 55 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55595 phra Wan phra Further a monk should not feel dejected when he listens unpleasant derogatory words. [Q.] What are such words and in what form are they produced? [Ans.] They are the words uttered in a fit of anger. The words expressing condemnation disgrace, creating fear or asking one to get away, the harsh words, frightening words, indistinct words, the sound of weeping, moaning, wailing, weeping loudly due to separation, crying like an animal, sounds seeking compassion. All such words and suchlike other words should not adversely affect a monk. He should not condemn them, tell ill of them. He should not call them bad before the public gathering. He should not cut or destroy the substance which produces unpleasant sounds. He should not create hatred in the mind of others. Thus a monk should lead such a life that his mind may have such a feeling about the sense of hearing that he may have no attachment or hatred in god pleasant words or bad unpleasant words. He should have full control on mind, words and body. He should have control over his senses. Only such monk truly follows the ascetic conduct. dvitIya bhAvanA - cakSurindriya saMvara SECOND SENTIMENT: STOPPAGE OF KARMA INFLOW RELATING TO SENSE OF SIGHT 166. biiyaM - cakkhuidieNa pAsiya rUvANi maNuNNAI bhaddagAI, sacittAcittamIsagAI kaTTe potthe ya cittakamme leppakamme sele ya daMtakamme ya paMcahiM vaNNehiM aNegasaMTANasaMThiyAI, gaMTima - veDhima-pUrimasaMghAimANi ya mallAI bahuvihANi ya ahiyaM NayaNamaNasuhayarAI, vaNasaMDe pavvae ya gAmAgaraNayarANi khuddiya - pukkhariNi-bAvI - dIhiya - guMjAliya - sarasarapaMtiya - sAyara - bila - paMtiya - khAiya- naIsaratalAga - vappiNI - phulluppala - paumaparimaMDiyAbhirAme agasauNagaNa - mihuNa - viyarie varamaMDava - viviha-bhavaNa - toraNa - ceiya- devakula- sabhA - ppavA - vasaha - sukayasayaNAsaNa - sIya-raha - sayaDa - jANa - jugga - saMdaNa - NaraNArigaNe ya somapaDirUva - darisaNijje alaMkiya - vibhUsie puvvakayatavappabhAvasohaggasaMpatte NaDa - NaTTaga- jalla- malla- - muTThiya- velaMbaga - kahaga-pavaga - lAsaga - Aikkhaga-laMkhamaMkha - tUNailla - tuMbavINiya - tAlAyara - pakaraNANi ya bahUNi sukaraNANi aNNesu ya evamAiesu rUvesu maNuNabhaddasu Na tesu samaNeNa sajjiyavvaM, Na rajiyavvaM jAva Na saI ca maI ca tattha kujjA / puNaravi cakkhidieNa pAsiya ruvAI amaNuNNapAvagAI [pra. ] kiM te ? zrI praznavyAkaraNa sUtra # (420) Shri Prashna Vyakaran Sutra

Page #511
OM [u.] gaMDi-koDhika-kuNi-uyari-kacchulla-pailla-kujja-paMgula-vAmaNa-aMdhillaga egacakkhu-viNihayasappisallaga-vAhirogapIliyaM, vigayANi mayagakalevarANi sakimiNakuhiyaM ca kadavarAsiM, aNNesu ya evamAiesu amaNuNNa-pAvagesu Na tesu samaNeNaM rUsiyavvaM jAva Na duguMchAvattiyA vi labbhA uppaaeuN| ___ evaM cakkhiMdiyabhAvaNAbhAvio bhavai aMtarappA jAva carejja dhmm| 166. dvitIya bhAvanA cakSurindriya kA saMvara hai| vaha isa prakAra haiOM cakSurindriya se manorama evaM bhadra-sundara sacitta, acitta aura mizra-sacittAcitta padArtha ke rUpoM ko ma dekhakara (rAga nahIM karanA caahie)| ve rUpa cAhe kASTha sambandhI, pustaka yA vastra sambandhI, citra sambandhI, miTTI Adi ke lepa se banAye gaye hoM, patthara para aMkita hoM, hAthIdA~ta Adi para hoM, pA~ca varNa ke aura OM nAnA prakAra ke AkAra vAle hoM, gUMthakara mAlA Adi kI taraha banAye gaye hoM, veSTana se, capar3I Adi ke bharakara athavA saMghAta se-phUla Adi kI taraha eka-dUsare ko milAkara banAye gaye hoM, aneka prakAra kI OM mAlAoM ke rUpa hoM aura ve nayanoM tathA mana ko atyanta Ananda pradAna karane vAle hoM (tathApi unheM + dekhakara rAga nahIM utpanna hone denA caahie)| Wan isI prakAra vanakhaNDa, parvata, grAma, Akara, nagara tathA vikasita nIla kamaloM evaM (zvetAdi) kamaloM se suzobhita aura manohara tathA jinameM haMsa, sArasa Adi aneka pakSiyoM ke jor3e vicaraNa kara rahe hoM, OM aise choTe jalAzaya, golAkAra bAvar3I, caukora bAvar3I, lambI bAvar3I, nahara, sarovaroM kI katAra, sAgara, jabilapaMkti, lohe Adi kI khAnoM meM khode hue gaDDoM kI paMkti, khAI, nadI, binA khode prAkRtika rUpa se bane OM sarovara, tAlAba, nahara (Adi ko dekhakara) athavA uttama maNDapa, vividha prakAra ke bhavana, toraNa, OM caitya-smAraka, devAlaya, sabhA, pyAU, Avasatha-parivrAjakoM ke Azrama, sunirmita zayyA, siMhAsana Adi Asana, pAlakI, ratha, gAr3I, yAna, yugya-yAnavizeSa, syandana-dhuMgharUdAra ratha yA sAMgrAmika ratha aura OM nara-nAriyoM ke jhuMDa, ye saba vastue~ yadi saumya hoM, AkarSaka rUpa vAlI darzanIya hoM, AbhUSaNoM se U + alaMkRta aura sundara vastroM se vibhUSita hoM, pUrva meM kI huI tapasyA ke prabhAva se saubhAgya ko prApta hoM to OM (inheM dekhakara) tathA naTa, nartaka, vAdaka, malla, mukkebAja, vidUSaka, kathAvAcaka, tairAka, rAsa karane vAle ke ka va vArtA kahane vAle, citrapaTa lekara bhikSA mA~gane vAle, bA~sa para khela karane vAle, tUNailla-tUNA bajAne vAle, tUmbe kI vINA bajAne vAle evaM tAlAcaroM ke vividha prayoga dekhakara tathA bahuta se karataboM ko ma dekhakara (Asakta nahIM honA caahie)| isa prakAra ke anya manojJa tathA suhAvane rUpoM meM sAdhu ko Asakta meM nahIM honA cAhie, anurakta nahIM honA cAhie, yAvat unakA smaraNa aura vicAra bhI nahIM karanA caahie| hai isake sivAya cakSurindriya se amanojJa aura pApajanita azubha rUpoM ko dekhakara (roSa nahIM karanA caahie)| [pra. ] ve (amanojJa rUpa) kauna-se haiM ? jaWan 55555555555555555))))))))))))))))) )) ) )) ) ) Wan zru.2, paMcama adhyayana : parigrahatyAga saMvara (421) Sh.2, Fifth Chapter : Discar... Samvar Wan Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%%%%% %% %%Yi

Page #512
Wan phra phra Wan [u.] gaMDamAlA ke rogI ko, kor3hI ko lUle-kuMTa- ToMTe ko, jalodara ke rogI ko, khujalI ke rogI ko, kaThora paira yA hAthIpagA ke rogI ko, kubar3e la~gar3e ko, vAmana - baune ko, janmAndha ko, ekacakSu (kANe) ko, vinihata cakSu ko janma ke pazcAt jisakI eka yA donoM A~kheM naSTa ho gaI hoM, bhUtapizAca - grasta ko athavA pITha jhukAkara hAtha meM lakar3I lekara calane vAle ko, viziSTa cira sthAyI rUpa vyAdhi yA roga se pIr3ita ko (inameM se kisI ko dekhakara) tathA vikRta, mRtaka kalevaroM ko yA kIr3oM se yukta sar3I-galI dravyarAzi ko dekhakara athavA inake sivAya isI prakAra ke anya amanojJa aura pApajanya azubha rUpoM ko dekhakara sAdhu ko una rUpoM ke prati roSa nahIM karanA cAhie, unakI hIlanA nahIM karanI cAhie, nindA nahIM karanI cAhie, nA dUsare logoM ke sAmane unakI burAI karanI cAhie / aura na hI amanojJa rUpoM ko dekhakara chedana-bhedana, mArapITa jugupsA karanI caahie| isa prakAra cakSurindriya-saMvara rUpa bhAvanA se bhAvita antaHkaraNa vAlA hokara susAdhu pUrva varNita cAritra dharma kA bhalIbhAMti AcaraNa karatA hai| 166. Second sentiment is about Samvar of sense of sight. It is as follows. A monk should not have a feeling of attachment for the living, nonliving and living as wall as non-bring objects, which are to his liking even if they are of wood, cloth, pictures or books or are made with earthen plaster, or carved on stone or tusk. They may be of the five colours and of different shape. They may be made like a garland or prepared by hands. They may be prepared after stuffing some substance or by joining each other like flowers. They may be like various types of rosaries. They may be providing great pleasure to the mind and to the eyes. Still a monk should not allow any feeling of attachment to creep in at their sight. Similarly their may be forests, mountains, villages, towns, small watersheds, circular, square or long bodies (collections of water), chain of tanks, sea, row of holes and ditches in iron mines, ditches, river, natural water reservoirs, tanks, water-beds, beautiful enclaves, various types of buildings, gates, memorials, temples, assembly halls, water-serving stations, ashrams of Sanyasis, well-constructed beds, seats, palanquins 5 chariots, carts, transports, special transports, belled chariots, war chariots and gatherings of men and women. Such things may be beautiful, attractive worth-seeing, well-decorated with cloth and ornaments. They may be fortmate due to the effect of earlier austerities. 5 These may be dancers, wrestlers, clowns, boxers, story-tellers, Wan 5 zrI praznavyAkaraNa sUtra (422) phaphaphaphaphaphapha Shri Prashna Vyakaran Sutra

Page #513
2 955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555 55 5 5 5 5 5 5 5 5 5 5 5 5 55 55 5 543 47 Wan 55 Wan 555555555555555555 Wan swimmeers, alms seekers through showing picture-cloth, bamboo dancers, flute players or Veena players. A monk should not get absorbed and attached at seeing these and the activities of such persons. A monk should not become deeply attached in other suchlike pleasant scenes. He should not recollect them and should not ponder over them. Further, a monk should not become angry at the sight of unpleasant and sinful sights irritating to the eyes. [Q.] What are such unpleasant sights? [Ans.] There may be persons suffering illness, due to wind, cough and pitta in the body; persons suffering from eighteen types of diseases including leprosy, person suffering from kunt, kuni, tote, the diseases relating to stomach, person suffering from scabies, flat foot. There may be one-legged persons, dwarfs, blind since birth, one-eyed persons, blind persons, persons affected by ghost, creatures moving with the back, persons suffering from serious disease like chittapeed. There may be corpses, rotten things in which worms have appeared. There may be other such like unpleasant and sinful scenes. A monk should not be angry at their sight. He should not cause disgrace to them. He should not have any latent contempt for them. Thus a monk should practice ascetic conduct with the mind saturated with feelings in the form of Samvar of the sense of seeing. tIsarI bhAvanA- prANendriya saMyama THIRD SENTIMENT RESTRAINT OF SENSE OF SMELL 167. taiyaM - ghANiMdieNa agghAiya gaMdhAI maNuNNabhaddagAI [pra. ] kiM te ? 5 elArasa-pikka- maMsi - gosIsa - sarasa- caMdaNa - kappUra - lavaMga - agara- kuMkuma - kakkola - usIra seyacaMdaNa - sugaMdhasAraMga - juttivara - dhUvavAse uuya - piMDima - NihArimagaMdhiesu aNNesu ya evamAiesa 5 gaMdhesu maNuNNabhaddaesu Na tesu samaNeNa sajjiyavvaM jAva Na saI ca maI ca tattha kujjA / puNaravi ghANidieNa agghAiya gaMdhAI amaNuNNapAvagAI [pra. ] kiM te ? [u. ] jalaya-thalaya - tarasa - puSpha - phala - pANabhoyaNa - kuTTha- tagara - patta - coya - damaNaga-maruya - sIha [u.] ahimaDa - assamaDa - hatthimaDa - gomaDa - viga - suNaga - siyAla - maNuya - majjAra-ra zru.2, paMcama adhyayana : parigrahatyAMga saMvara (423) Sh.2, Fifth Chapter: Discar... Samvar 5555555555555555555555 5 5555555555555555555555555555555558 Wan Wan Wan Wan Wan

Page #514
) )) ) ) )) )) ) ) ) ) Wan dIviya-mayakuhiya-viNaTukiviNa-bahudurabhigaMdhesu aNNesu ya evamAiesu gaMdhesu amaNuNNa-pAvagesu Na ! ra tesu samaNeNa rUsiyavvaM jAva paNihieMdie caregja dhmm| 167. tIsarI bhAvanA ghrANendriya saMvara hai- ghrANendriya se manojJa aura ghrANapriya gaMdha ko sUMghakara (rAgAdi nahIM karanA caahie)| [pra. ] ve sugandha kyA-kaise haiM ? __[u. ] jala aura thala meM utpanna hone vAle sarasa puSpa, phala, peya padArtha, bhojana, kamalakuSTha, tagara, tamAlapatra, sugaMdhita chAla-dAlacInI Adi, damanaka (eka vizeSa prakAra kA phUla)-maruA, ilAyacI kA , rasa, pakA huA jaTAmAMsI nAmaka sugaMdha vAlA dravya, gozIrSa nAmaka sarasa candana, kapUra, loMga, agara, kuMkuma, kakkola-golAkAra sugaMdhita phalavizeSa, uzIra-khasakhasa, zveta candana, khuzabUdAra pattoM va anya meM OM sugandhita dravyoM ke saMyoga se banI zreSTha dhUpa kI sugandha ko sUMghakara (rAgabhAva nahIM dhAraNa karanA cAhie) 5 tathA bhinna-bhinna RtuoM meM utpanna hone vAle atyaMta gaharI sugandha vAle evaM dUra-dUra taka phailane vAlI hai sugandha se yukta padArthoM meM aura isI prakAra kI manohara, nAsikA ko priya lagane vAlI sugandha ke viSaya ma meM muni ko Asakta nahIM honA cAhie, yAvat anurAgAdi nahIM karanA caahie| unakA smaraNa aura vicAra bhI nahIM karanA caahie| __isake atirikta ghrANendriya se amanojJa aura azubha gaMdhoM ko sUMghakara (roSa Adi nahIM karanA caahie)| ___ [pra. ] ve azubha gandha kauna-kauna se haiM ? [u. ] mare hue sarpa, mRta ghor3A, mare hue hAthI, marI huI gAya tathA bher3iyA, kuttA, zrRMgAla, manuSya, billI, siMha aura cItA Adi ke sar3e-gale zavoM kI, jisameM kIr3e bilabilA rahe hoM, dUra-dUra taka asahya durgandha phaila rahI ho tathA isI prakAra ke aura bhI amanojJa aura asuhAvanI durgandhoM ke viSaya meM hai sAdhu ko roSa nahIM karanA cAhie yAvat apanI pAMcoM indriyoM ko vazIbhUta karake cAritra dharma kA AcaraNa karanA caahie| 167. The third sentiment is restraint of smell. A monk should not become attached at the smell pleasant to the sense of smell. [Q.] In what from is that smell ? [Ans.] There are beautiful flowers and fruits growing in land and in water. There are eatables, drinks, utpalakushth, tagar, tamaal leaves, 4 OM sweet smelling skin of plants, damanak (a special type of flowers), marua, cardamom, jatamasi, gosheersh sandalwood, camphor, clove, agar, kumkum, kakkol (a fragrant round fruit), usheer, white 5 sandalwood, special incense prepared with mixture of fragrant 5 )) )) ) ) ) ))) ) )) ) ) ) ma zrI praznavyAkaraNa sUtra (424) Shri Prashna Vyakaran Sutra Wan 5555555555555555555555555555550

Page #515
) ) fi ) ) )) ) ) ) ) )))555559 ) ))))) materials. All such articles are very pleasant to smell. There are other i substances also which grow in different seasons at their proper time and their pleasant small spreads in a very large area. The smell of all above said articles is very good and is highly, pleasant to the nose. A monk 4 should not get attracted to that smell. He should not become attached to 41 it. He should not even recollect it and think of it. 4. Further, a monk should not feel disgust or enraged at the unpleasant $i smell that is despised by the nose. [Q.] What are the unpleasant smells ? 4i (Ans.] The dead body of a snake, horse, elephant, cow, wolf, dog, human being, cat, jackal, lion, leopard, their rotten corpses where in worms have appeared, give out extremely drastic smell that spreads to a very large distance. There are other suchlike substances that produce $i unpleasant derogatory smell. A monk should not feel disgusted or angry at it. He should practice his ascetic conduct keeping his senses under complete control. caturtha bhAvanA-rasanendriya saMyama FOURTH SENTIMENT : RESTRAIN ON TASTE 168. cautthaM-jibhiMdieNa sAiya rasANi mnnunnnnbhddgaaii| __[pra. ] kiM te ? [u. ] uggAhimavivihapANa-bhoyaNa-gulakaya-khaMDakaya-tella-ghayakaya-bhakkhesu-bahuvihesu lavaNarasasaMjuttesu mahumaMsa-bahuppagAramajjiya-NiTThANagadAliyaMba-sehaMba-duddha-dahi-saraya-majjavaravAruNI-sIhu-kAvisAyaNa-sAyadvArasa-bahuppagAresu bhoyaNesu ya maNuNNa-vaNNa-gaMdha-rasa-phAsabahudavvasaMbhiesu aNNesu ya evamAiesu rasesu maNuNNabhaddaesu Na tesu samaNeNa sajjiyavvaM jAva Na saiM ca maI ca tattha kujjaa| puNaravi jinbhiMdieNa sAiya rasAiM amuNNapAvagAI [pra. ] kiM te ? 9 [u. ] arasa-virasa-sIya-lukkha-Nijjappa-pANa- bhoyaNAI dosINa-vAvaNNa-kuhiya-pUiya+ amaNuNNa-viNaTappasUya-bahudunbhigaMdhiyAiM titta-kaDuya-kasAya-aMbila-rasa-liMDaNIrasAI, aNNesu / ya evamAiesu rasesu amaNuNNa-pAvagesu Na tesu samaNeNa rUsiyavvaM jAva careja dhamma / 168. caturtha bhAvanA rasanendriya saMvara hai- rasanendriya se manojJa evaM jihvA ko priya rasoM kA svAda fa lekara unameM Asakta nahIM honA caahie| ))))))) Wan 555555))))))))))))))))) )5555555 ka zru.2, paMcama adhyayana : parigrahatyAga saMvara (425) Sh.2, Fifth Chapter: Discar... Samvar

Page #516
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 55595555555592 Wan Wan Wan Wan Wan Wan 5 cAhie yAvat saMyatendriya hokara dharma kA AcaraNa karanA caahie| phra phra 555ttmi****************************miti Wan [pra.] ve (priyarasa) kyA kaise haiM ? [u.] ghI - taila Adi meM talakara banAye hue khAjA, ghevara Adi pakavAna, vividha prakAra ke peya phra padArtha - drAkSApAna Adi, gur3a yA zakkara ke banAye hue bhojya padArtha, tela athavA ghI se bane hue mAlapUvA Adi vastuoM meM, jo aneka prakAra ke lavaNa rasoM se yukta hoM, madhu, mA~sa, bahuta prakAra kI madirA, bahumUlya sAmagrI se banAyA gayA bhojya, dAlikAmla - khaTTI dAla, saindhAmla - rAyatA Adi, dahI, saraka, madya, uttama prakAra kI vAruNI, sIdhu tathA kApizAyana nAmaka madirAe~, aThAraha prakAra ke zAka aura aneka prakAra ke manojJa varNa, gandha, rasa aura sparza se yukta aneka dravyoM se nirmita bhojana meM tathA isI prakAra ke anya manojJa evaM suhAvane - lubhAvane rasoM meM sAdhu ko Asakta nahIM honA cAhie, yAvat unakA smaraNa tathA vicAra bhI nahIM karanA caahie| isake atirikta jihvA - indriya se amanojJa aura arucikara rasoM ko cakha kara ( unameM roSa Adi nahIM karanA cAhie ) / padArthoM meM tathA isI prakAra ke anya amanojJa tathA azubha rasoM meM sAdhu ko roSa dhAraNa nahIM karanA [pra.] ve amanojJa rasa kauna kaunase haiM ? [.] rasahIna - hIMga Adi ke saMskAra se rahita hone ke kAraNa rasahIna, calita rasa yA bigar3e rasoM se yukta ThaNDA, rUkhe - binA cikanAI ke, nisattva bhojana - pAnI ko tathA rAta vAsI, vyApanna - raMga badale 5 hue, sar3e hue, apavitra hone ke kAraNa amanojJa athavA atyanta vikRta ho cukane ke kAraNa jinase 5 durgandha nikala rahI ho aise tIkhe kaTu, kasaile khaTTe, zaivAlarahita purAne pAnI ke samAna evaM nIrasa 5 168. The fourth restraint is that of taste. A monk should not get attached to pleasant and beautiful juices that are according to his taste. [Q.] What are such juices ? zrI praznavyAkaraNa sUtra [Ans.] Some preparations are made in ghee and oil. Many dishes are prepared from grapes and sugar. Many sweats such as maalpuas are Wan prepared. There are salty preparation also. Many types of dishes are prepared with honey, the pulp and the like after spending a lot of money. The sour pulse and churned curd is prepared. Many high class wines and intoxicating drinks such as varuni, seedhi, pishayan are prepared. There are eighteen types of vegetable preparation and many others which are pleasant in colour, smell, taste and touch. A monk should not be attached in such pleasant attractive preparations pleasant to the taste. He should not remember them. He should not even think of them. (426) Wan Wan phaphaphaphaphaphaphapha Shri Prashna Vyakaran Sutra tmimimimimimimimimimimimimimimimimimimimimimimimimimimilllmilll**lllNE Wan Wan

Page #517
)) ))))))))55558 ) ) )) ) ) )) ) ) )) $i Further a monk should not feel disgusted or become angry at the food # and juices which are unpleasant to his sense of taste. OM [Q.] What are such things unpleasant to the taste ? [Ans.] There are dishes which are not tasty as sweet-smelling articles such as heeng has not been added to it or which have lost their taste due 4 to the time period lapsed since their preparation. Some have lost their 41 taste as they have becomes cold, or are without oily substance, or have become stale and unfit for eating. They have changed in colour. They have become rotten and impure. They are giving out bad smell as they have totally deformed. Suchlike tasteless substances are like bitter, sour, pungent old water having no taste. A monk should not get disgusted at such and other suchlike unpleasant and bad preparations. He should not feel angry. He should practice his ascetic discipline keeping his senses under full control. pA~cavIM bhAvanA-sparzanendriya saMyama FIFTH SENTIMENT : CONTROL OVER SENSE OF TOUCH 169. paMcamagaM-phAsidieNa phAsiya phAsAiM maNuNNabhaddagAI [pra. ] kiM te ? _[u. ] daga-maMDava-hAra-seyacaMdaNa-sIyala-vimala-jala-vivihakusuma-satthara-osIrama muttiya- muNAla-dosiNA-pehuNaukkhevaga-tAliyaMTa-vIyaNaga-jaNiyasuhasIyale ya pavaNe gimhakAle OM suhaphAsANi ya bahUNi sayaNANi AsaNANi ya pAuraNaguNe ya sisirakAle aMgArapayAvaNA ya AyavaNiddhamauyasIya-usiNa-lahuA ya je uusuhaphAsA aMgasuha-NibuigarA te aNNesu ya evamAiesu phAsesu maNuNNabhaddagesu Na tesu samaNeNa sajjiyavaM, Na rajiyavvaM, Na gijhiyavvaM, Na mujjhiyavvaM, Na ma viNigyAyaM AvajjiyavvaM, Na lubbhiyavvaM, Na aljhovavajiyavvaM, Na tUsiyavvaMe, Na hasiyavvaM, Na saiM ca maI ca OM tattha kujjaa| ___puNaravi phAsidieNa phAsiya phAsAI amaNuNNapAvagAI [pra. ] kiM te ? hai [u.] aNegavaha-baMdha-tAlaNaMkaNa-aibhArArovaNae, aMgabhaMjaNa-sUINakhappavesa-gAyapacchaNaNa lakkhArasa-khAra-tella-kalakalaMta-tauya-sIsaga-kAla-lohasiMcaNa-haDibaMdhaNa-rajjuNigala saMkala-hatthaMDuya-kuMbhipAgadahaNa-sIhapucchaNa-ubbaMdhaNa-sUlabheya-gayacalaNamalaNa-karacaraNa+ kaNNa-NAsoTTha-sIsaccheyaNa jibhaccheyaNavasaNa-NayaNa-hiyaya-daMtabhaMjaNa-jottalaya-kasappahAra pAya-paNhi-jANu-patthara-NivAya-pIlaNa-kavikacchu-agaNi-vicchuyaDakka-vAyAtava-daMsamasaga ))))) ) ) ) ) ) ) Wan 5555555555) 55555555555))))))))) |zru.2, paMcama adhyayana : parigrahatyAga saMvara (427) Sh.2, Fifth Chapter: Discar... Samvar FFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFB

Page #518
55555555555555555555555555$$$$$$$$$ ) ) ) ) ) )) ) ) ) ) ) ) ) ) ) ) )) maNivAe duTThaNisajjaduNNisIhiya-dubhi-kakkhaDa-guru-sIya-usiNalukkhesu bahuvihesu aNNesu ya evamAiesu phAsesu amaNuNNapAvagesu Na tesu samaNeNa rUsiyavyaM, Na hIliyabvaM, Na NidiyavvaM, Na garahiyavaM, + Na khiMsiyavvaM, Na chiMdiyavvaM, Na bhiMdiyavvaM, Na vaheyavvaM, Na dugaMchAvattiyavvaM ca lubhA uppaaegeN| ____evaM phAsiMdiyabhAvaNAbhAvio bhavai aMtarappA, maNuNNAmaNuNNa-subbhi-dubhirAgadosapaNihiyappA sAhU maNavayaNakAyagutte saMvuDeNaM paNihiiMdie carija dhmm| 169. pAMcavI bhAvanA sparzanendriya saMvara hai- sparzanendriya dvArA manojJa aura sukhada sparzoM ko chUkara (rAgabhAva nahIM dhAraNa karanA caahie)| __[pra. ] ve (manojJa sparza) kauna-se haiM ? [u. ] jalamaNDapa-jisameM pAnI ke phavvAre cala rahe hoM, hAra, zveta candana, zItala nirmala jala, vividha prakAra ke puSpoM kI zayyA-phUloM kI seja, khasakhasa, motI, kamala kI DaMDI, rAtri meM candramA kI 3 cA~danI tathA mora-picchI, tAlavRnta-tAr3a ke paMkhoM se kI gaI sukhada zItala havA meM, grISmakAla meM sukhada Wan sparza vAle aneka prakAra ke zayyAoM meM, AsanoM meM, zItakAla meM or3hane ke guNa vAle arthAt ThaNDa se bacAne vAle vastrAdi meM, aMgAroM se zarIra ko tapAne, sUrya kI kiraNoM kI dhUpa, cikane-telAdi padArtha, Wan komala aura zItala, garma aura halke-jo Rtu ke anukUla sukhaprada sparza vAle hoM, zarIra ko sukha aura 5 mana ko Ananda dene vAle hoM, aise saba sparzoM meM tathA isI prakAra ke anya manojJa aura suhAvane sparzoM meM hai OM zramaNa ko Asakta nahIM honA cAhie, anurakta nahIM honA cAhie, gRddha nahIM honA cAhie-unheM prApta karane meM Wan kI abhilASA nahIM karanI cAhie, moha nahIM karanA cAhie, aura sva-parahita kA vighAta nahIM karanA cAhie, lobha nahIM karanA cAhie, tallInacitta nahIM honA cAhie, unameM santoSAnubhUti nahIM karanI OM cAhie, ha~sanA nahIM cAhie, yahA~ taka ki unakA smaraNa aura vicAra bhI nahIM karanA caahie| isake atirikta sparzanendriya se amanojJa evaM azubha sparzoM ko chUkara (ruSTa-dveSa nahIM karanA caahie)| [pra. ] ve sparza kauna kaunase haiM ? [u. ] vividha prakAra ke rassI Adi ke bandhana, lAThI Adi se vadha tAr3ana-thappar3a Adi se pha mArapITa, tapI huI lohe kI salAIyoM Adi se zarIra ko dAganA, adhika bhAra kA lAdA jAnA, aMga-bhaMga honA yA kiyA jAnA, nakhoM meM suiyA~ cubhAyA jAnA, aMga kI hInatA honA, lAkha ke rasa, namakIna pha (kSAra) tela, ubalate zIze yA kRSNavarNa lohe se zarIra kA sIMcA jAnA, kASTha ke khor3e meM DAlA jAnA, DorI yA ber3I se bA~dhe jAnA, hathakar3iyA~ pahanAI jAnA, kuMbhI meM pakAnA, agni se jalAyA jAnA, zephatroTana liMgaccheda, bA~dhakara Upara se laTakAnA, zUlI para car3hAyA jAnA, hAthI ke paira se kucalA jAnA, hAtha-paira-kAna-nAka-hoTha aura sira meM cheda kiyA jAnA, jIbha kA bAhara khIMcA jAnA, + aNDakoza-netra-hRdaya-dA~ta yA A~ta kA mor3A jAnA, gAr3I meM jotA jAnA, beMta yA cAbuka dvArA prahAra ) ) ) )) ) ) )) )) 3555555555))))))))) )) ) ja | zrI praznavyAkaraNa sUtra (428) Shri Prashna Vyakaran Sutra

Page #519
phra *********ttttttttlll****************kti 5 kiyA jAnA, er3I, ghuTanA yA pASANa kA aMga para AghAta honA, yaMtra meM pIlA jAnA, kapikacchU - atyanta pha khujalI honA athavA khujalI karane vAle phala-kareMca kA sparza honA, agni kA sparza, bicchU ke DaMka kA, vAyu kA, dhUpa kA yA DAMsa-maccharoM kA sparza honA, duSTa-doSayukta-kaSTajanaka Asana, svAdhyAyabhUmi meM durgandhamaya, karkaza, bhArI, zIta, uSNa evaM rUkSa Adi aneka prakAra ke sparzo meM aura isI prakAra ke anya amanojJa sparzo meM sAdhu ko ruSTa nahIM honA cAhie, unakI hIlanA nahIM karanI cAhie, nindA aura garhA nahIM karanI cAhie, khiMsanA nahIM karanI cAhie, azubha sparza vAle dravya kA chedana-bhedana nahIM karanA cAhie, sva-para kA hanana nahIM karanA cAhie / sva-para meM ghRNAvRtti bhI utpanna nahIM karanI cAhie / isa prakAra sparzanendriya-saMvara kI bhAvanA se bhAvita antaHkaraNa vAlA sAdhu, manojJa aura amanojJa, anukUla aura pratikUla sparzo kI prApti hone para rAga-dveSavRtti kA saMvaraNa karatA hai aura mana, vacana aura kAya se gupta hotA hai| isa bhA~ti sAdhu saMvRtendriya hokara cAritra dharma kA AcaraNa kare / 169. The fifth restraint is of the sense of touch. A monk should not get attached to pleasant touch of beautiful articles. [Q.] Where are such articles that are pleasant to sense of touch ? [Ans.] There are enclosures having water fountains. There are soft garlands, white sandalwood, pure cool water, flower-beds, khaskhas, pearl, lotus tube, pleasant glow of the moon, broom of pea-cock feathers, fan of palm leaves, pleasant cool air produced by fan, many pleasant beds and seats in summer, many clothes that provide protection in winter, sun-rays and ambers for warmth, oily substances, soft, cool, warm and light articles according to the season that are beautiful and pleasant to touch. They provide comfort to the body and ecstatic pleasure to the mind. A monk should not get attached to them and other suchlike articles which are beautiful and pleasant to touch. He should not get attracted to them. He should not have a desire to get them. He should not be deeply interested in them. He should not pollute his mind and that of others with them. He should not have greed for them. He should not be deeply absorbed in them. He should not feel dissatisfaction in their absence. He should not laugh at them. He should not even keep them in his memory. He should not think of them. Further there are articles which are unpleasant to touch and ugly. A monk should not be irritated at them. [Q.] What are such articles that are unpleasant to touch ? zru. 2, paMcama adhyayana : parigrahatyAga saMvara phra (429) Sh. 2, Fifth Chapter: Discar... Samvar 59555 5 55 59595959595555555 5 5 55 5 5 5 5 5 55 5 55 5 595952 Wan Wan

Page #520
5555555555555555 Wan 44555555555555555555555 5 [Ans.] A person is beaten, tied and slapped. His body is touched with a hot needle. He is made to carry a heavy load. His limbs are broken. He is troubled with needle or nails. He may have some limb missing. Hot lacquor, salty oil, boiling glass or melted iron is poured on his body. He is fettered in wood. He is tightly bound with a string. He is hand-cuffed. He is cooked in a narrow mouthed vessel. He is burnt in the fire. His limb is pierced. He is tied and hung upside down. He is hanged. He is trampled under the feet of an elephant. A hole is made in his hand, foot, ear, nose, lips or head. His tongue is pulled out. His arms, eyes, heart, tooth or intestines are twisted. He is yoked to a cart. He is beaten with cane or lashes. He is hit at the heels, knees or back. He is crushed in a crusher. He is touched with extremely harsh articles that cause scales. He is touched with suchlike fruit. He gets the touch of fire, of scorpion bite, of wind, of terrible sun, of mosquito-lute. He is seated on troublesome seat. He may face bad-smelling, harsh, heavy, cold, hot or dry touch and similar other unpleasant touch at the place of his study. A monk should not feel indifferent at such a touch. He should not hate it. He should not criticise it. He should not discard it or feel dejected. He should not pierce or cut an articles that provides such a harsh touch. He should not have a feeling of contempt for it. Thus a monk should have a state of Samvar towards sense of touch in his mind. He should remain in a state of equanimity whether he gets pleasant or unpleasant articles, an article to his liking or not. He should not have any sense of attachment or hatred. He should keep his mind, speech and body under full control. Thus he should lead his ascetic life controlling his senses. paMcama saMvaradvAra kA upasaMhAra CONCLUSION OF FIFTH GATEWAY OF SAMVAR 170. evamiNaM saMvarassa dAraM sammaM saMvariyaM hoi suppaNihiyaM imehi paMcahiM pi kAraNehiM maNavayakAyaparirakkhiehiM / NiccaM AmaraNaMtaM ca esa jogo Neyavvo dhiimayA maimayA, aNAsavo akaluso acchiddo aparissAvI asaMkiliTTo suddho savvajiNamaNuNNAo / evaM paMcamaM saMvaradAraM phAsiyaM pAliyaM sohiyaM tIriyaM kiTTiyaM aNupAliyaM ANAe ArAhiyaM bhavai' / evaM NAyamuNiNA bhagavayA paNNaviyaM parUviyaM pasiddhaM siddhaM siddhavarasAsaNamiNaM AghaviyaM sudesiyaM pasatthaM / tti bemi / zrI praznavyAkaraNa sUtra // paMcama saMvaradAraM samattaM // (430) 55555555555 Shri Prashna Vyakaran Sutra 5555555555555 Wan

Page #521
55555555 Dian phra 170. isa (pUrvokta) prakAra parigraha viramaNa rUpa pA~cavA~ saMvaradvAra samyak prakAra se mana, vacana aura kAya se parirakSita pA~ca bhAvanAoM se saMvRtta kiyA jAye to surakSita hotA hai / dhRtimAna aura buddhimAna susAdhu ko yaha yoga jIvanaparyanta nirantara pAlanIya hai / yaha Asrava rahita, nirdoSa, mithyAtva Adi chidroM se rahita hone ke kAraNa aparisrAvI, saMklezahIna, zuddha aura samasta tIrthaMkaroM dvArA anujJAta hai| isa prakAra yaha pA~cavA~ saMvaradvAra ucita samaya para kAyA se sparza kiyA huA - amala meM lAyA huA, pAlana kiyA huA, aticArarahita zuddha kiyA huA, anta taka pAra lagAyA huA, vacana dvArA kIrtita kiyA huA, anupAlita tathA tIrthaMkaroM kI AjJA ke anusAra AdhArita hotA hai| jJAta kula meM utpanna zramaNa ziromaNi bhagavAna ne aisA nirUpita kiyA hai / yuktipUrvaka samajhAyA hai| yaha loka meM prasiddha, samasta naya aura pramANoM se siddha aura bhavastha siddhoM-arihantoM kI AjJA batalAyA gayA hai, bhalIbhAMti upadiSTa prazasta / rUpa yaha pAMcavA saMvaradvAra pUrNa huaa| aisA maiM (zrI sudharmA svAmI) kahatA hU~ / 170. In case the vow of non-attachment for possessions-the fifth gateway of Samvar is fully guarded mentally, vocally and physically and is practiced in the form of five sentiments as above-mentioned, then it remains well protected. A monk who is perseverant and has sense of discrimination should practice it continuously throughout his life. It stops inflow of Karmas. It is spotless. It is free from gaps of ignorance. So it is devoid of asravas and troubles. It is pure and it is propounded by all the Tirthankars. Thus this fifth gateway of Samvar is experienced and practiced faultlessly in the conduct upto its completion. It is appreciated in words. It is practiced according to the code in the scriptures. It is popounded and logically explained by the omniscient lord who had experienced it. It is famous and well established. It is said to be the excellent order of Arihants. It has been taught in a discreet manner. Thus this noble gateway of Samvar has been concluded. So I (Sudharma) Say. 1. ( 431 ) mimimimimimimitimitimitimittmilll**********tmilllmilllmilll Wan 6995 95 96 95 5 5 5 5 5 5 5 9995955559595959595955 5 5 5 555595 Wan phra Wan Wan Wan vivecana : pUrvokta sUtroM meM aparigraha mahAvrata kA samyaka rUpa se pAlana karane ke liye aparigrahI sAdhaka kI AvazyakatAnusAra pA~coM indriyoM ke vividha viSayoM ko grahaNa karate samaya kyA dRSTi honI cAhiye, kyA bhAvanA 5 vAcanAntara meM upalabdha pATha isa prakAra hai - " eyANi paMcAvi suvvaya - mahavvayANi logadhiikaraNANi, suyasAgara - desiyANi saMjamasIlavvayasaccajjavamayANi NarayatiriyadevamaNuyagaivivajjayANi savvajiNasAsaNANi kammaraya - viyArayANi bhavasayavimoyagANi dukkhasayaviNAsagANi sukkhasayapavattayANi kApurisasuduruttarANi sappurisajaNa - tIriyANi NivvANagamaNajANANi kahiyANi saggapavAyagANi paMcAvi mahavvayANi kahiyANi / " zru.2, paMcama adhyayana : parigrahatyAga saMvara Sh.2, Fifth Chapter: Discar... Samvar Wan Wan Wan Wan 555555

Page #522
)) )) ) ) ) ) )) ) ) ) 555555555555555555555555555555555555 honI cAhiye, kaisI sAdhanA honI cAhiye isakA vistArapUrvaka varNana aparigrahavrata ko pAMcoM bhAvanAoM meM kiyA ma hai| ve bhAvanAe~ isa prakAra haiM-(1) zrotrendriyasaMvara, (2) cakSurindriyasaMvara, (3) ghrANendriyasaMvara, (4) rasanendriyasaMvara, aura (5) sprshnendriysNvr| . zabda, rUpa, gandha, rasa aura sparza, ye indriyoM ke viSaya haiN| pratyeka viSaya anubhUti kI dRSTi se do prakAra kA hai-manojJa aura amnojny| pratyeka indriya apane-apane viSaya ko grahaNa karatI hai taba vaha viSaya sAmAnyarUpa hI hotA hai| kintu usa grahaNa ke sAtha hI AtmA meM vidyamAna saMjJA usameM priyatA yA apriyatA kA raMga ghola detI hai| jo viSaya priya OM pratIta hotA hai vaha manojJa kahalAtA hai aura jo anubhUta hotA hai vaha amanojJa pratIta hotA hai| (1) zrotrendriyasaMvara bhAvanA-parigraha kA antaraMga aura bahiraMgarUpa se paramatyAgI sAdhu jaba apanI koI bhI + pravRtti karatA hai to usake kAnoM meM kaI prakAra ke zabda Akara TakarAte haiN| unameM se kaI karNapriya hote haiM, kaI : ke karNakaTu bhii| ye sAre hI zabda rAga aura dveSa ke kAraNa haiM, jo sAdhaka ke jIvana ko antaraMga parigraha ke garta meM : E DAla dete haiN| isIlie zAstrakAra ne kucha vizeSa manojJa zabdoM ke nAma ginAkara anta meM unhIM prakAra ke zabdoM ke OM karNagocara hone para unake prati rAga, Asakti, gRddhi, lobha, moha, nyochAvara, tuSTi smaraNa aura manana se isa zrotrendriyasaMvara bhAvanA ke prakAza meM zIghra bacane kA nirdeza kiyA hai| isI prakAra amanojJa zabda, karkaza, karNakaTu, kaThora, asahya aura marmacchedI lagate haiM yadi sAdhaka unheM sunakara koI dveSAtmaka pratikriyA vyakta karatA ma hai to vaha dveSa sAdhaka ke jIvana ko antaraMga parigraha kI khAI meM dhakela detA hai| isIlie zAstrakAra ne kucha / khAsa-khAsa amanojJa zabdoM ke nAma ginAkara anta meM unhIM kI taraha ke karNakaTu zabdoM ke karNagocara hone para OM unake prati roSa, avajJA, nindA, khIja yA cir3ha, chedana, bhedana, tAr3ana-tarjana, vadha, dveSa, ghRNA Adi se bacane kA , phra nirdeza kiyA hai| niSkarSa yaha hai ki sAdhu ko apane mana ko isa bhAvanA kI aisI zikSA denI cAhie, tAki karNapriya manojJa zabda kAna meM par3ate hI vaha unapara mohita na ho jAye aura karNakaTu amanojJa zabda kAna meM par3ate hI vaha ruSTa na ho| tabhI aparigrahI sAdhu samabhAva meM sthira hokara jitendriya aura saMyatendriya bnegaa| (2) cakSurindriyasaMvara bhAvanA-aparigrahavratI sAdhu jaba apanI dainika dinacaryA meM pravRtta hotA hai to kaI rUpa 5 A~khoM ke sAmane Ate haiM, unameM kucha sacetana prANI ke bhI hote haiM, kucha acetana padArthoM ke bhii| jaise manojJa rucikara tathA manomohaka padArtha sAmane Ae to usa samaya yadi sAdhu usa sundararUpa yA cehare Adi ko dekhakara U mana meM rAgabhAva yA moha lAtA hai to sAdhaka antaraMga parigraha ke jAla meM phaMsa jAtA hai| isIlie zAstrakAra ne kucha khAsa-khAsa manojJa rUpoM ke nAma ginAkara anta meM usI prakAra ke anyAnya rUpoM ke dRSTigocara hone para una fa para Asakti, anurAga, gRddhi, lobha, moha, nyocchAvara, tuSTi, smaraNa aura manana se zIghra bacane kA // cakSurindriyasaMvara bhAvanA ke prakAza meM nirdeza kiyA hai| isI prakAra inake ThIka viparIta amanojJa rUpoM ko dekhakara yadi sAdhaka ekadama ruSTa ho jAtA hai to yahIM sAdhaka antaraMga parigraha kI capeTa meM Akara dveSarUpI zatru se daba jAtA hai| isIlie zAstrakAra ne kucha khAsa-khAsa amanojJa rUpoM ke nAma ginAkara anta meM usI prakAra ke fa anyAnya amanojJa rUpoM ke dRSTigocara hone para apanI manovRtti para niyaMtraNa rakhane kA nirdeza diyA hai| ) )) ) ) ) ) ) ) ) ) ) zrI praznavyAkaraNa sUtra (432) Shri Prashna Vyakaran Sutra Wan

Page #523
phaphaphaphaphaphaphaphaphapha 5 (3) ghrANendriyasaMvara bhAvanA - aparigrahI sAdhaka jaba apane nityakRtya meM pravRtta hotA hai to kaI manojJa bhojya ka padArthoM yA kaI anya sugaMdhapUrNa padArthoM kI sugandha usake nAka se Akara TakarAtI hai, usa samaya una bhInI-bhInI madhura manomohaka sugandhoM ko pAkara yadi vaha asAvadhAna hokara una para rAgabhAva lAtA to yahIM sAdhaka antaraMga parigraha ke jAla meM phaMsa jAtA hai| isIlie zAstrakAra ne kucha vizeSa manojJa gaMdhoM ke nAma ginAkara anta meM unhIM kI kisma ke vibhinna sugandhoM ke ghrANagocara hone para apane mana ko niyatraMNa meM rakhane kA nirdeza diyA hai| vaise hI sAdhaka jaba ina sugandhoM se ThIka viparIta mana ko bure lagane vAle amanojJa durgandhoM kA nAka se sparza hone para krodha se tilamilA uThatA hai, bhartsanA karatA hai yA ghRNA karatA hai to vaha antaraMga parigraha kI capeTa meM 5 Wan Akara dveSarUpI duzmana se daba jAtA hai| zAstrakAra ne kucha amanojJa gandhoM ke nAma batAkara anta meM yaha nirdeza 5 diyA hai ki inake samparka meM Ane para bhI sAdhaka ko samabhAva meM sthira rahanA cAhiye / Wan phra (4) rasanendriyasaMvara bhAvanA - parigraha se sarvathA mukta hone vAlA sAdhaka jaba bhikSAcaryA meM pravRtta hotA hai to 5 usakI jIbha ke sAmane kaI svAdiSTa manojJa rasIlI cIjeM yA rasa Ate haiM athavA use bhikSA meM bhI kaI manojJa aura jo amanojJa azubha rasa haiM, unakA jIbha se sparza hone para yadi sAdhaka roSa se tilamilA uThatA hai, cIjeM prApta hotI haiM, vaha unakA AsvAdana karane meM pravRtta hotA hai; yadi usa samaya vaha manojJa svAdiSTa rasayukta pha padArthoM ko dekhakara mana meM Asakti lAtA hai, to vaha vividha manojJa rasoM ke mohaka jAla meM pha~sakara apanI AtmA ko patana ke gahare gaDDhe meM girA detA hai| isIlie zAstrakAra ne kucha vizeSa manojJa rasoM yA rasayukta padArthoM ke nAma ginAkara anta meM unhIM kI kisma ke vibhinna rasoM yA padArthoM ke rasanendriyagocara hone para apanI rasanendriya para niyaMtraNa rakhane kA saMketa diyA hai| vaha sAdhaka antaraMga parigraha kI capeTa meM Akara dveSa bhAva se parAjita ho jAtA hai| isIlie zAstrakAra sAdhaka ko sUcita karate haiM ki vaha amanojJa rasoM yA rasayukta padArthoM se jihvendriya kA sparza hone para krodha se tamatamAe nahIM, apanA mana aniyaMtrita na kara baittheN| yAnI zAstrakAra azubha padArthoM ke prati roSa karane, dveSa karane, cir3hane yA ghRNA karane, ThukarAne yA chedana-bhedana karane Adi se AtmA ko bacAne kA nirdeza karate haiN| aparigrahI sAdhaka jihvendriya ke sAtha nIrasa, rukSa, amanojJa padArthoM kA samparka hone para yahI soce ki ye saba vastue~ yA rasa nAzavAna haiM, svAdiSTa padArtha bhI peTa meM jAkara to vikRta bana hI jAte haiN| phira ina vikRta padArthoM se mujhe kyoM ghabarAnA cAhie ? usake azubha amanojJa sparzo ke zarIra se sparza hone para jo sAdhaka roSa se bhara uThatA hai to samajhanA cAhiye ki nirbala mana para dveSarUpI zatru ne gherA DAla diyA hai| isIlie zAstrakAra sAdhaka ko samajhAte haiM ki amanojJa sparzo yA sparzayukta padArthoM kA saMyoga milane para krodhita na ho / zru.2, paMcama adhyayana : parigrahatyAga saMvara ba Wan phra (5) sparzanendriyasaMvara bhAvanA - apanI dinacaryA meM pravRtta hote samaya pratidina sAdhaka kI tvacA se ThaMDe, garma, phra halake, bhArI, khurdare, komala, rukSa aura snigdha aneka padArthoM kA sparza hotA hai| una rucikara manojJa padArthoM kA sparza pAkara yadi sAdhu Asakti karatA hai, moha karatA hai to vaha una vividha anukUla sparzo ke mohaka jAla meM phaMsakara apane Apako patana kI khAI meM dhakela detA hai| isIlie zAstrakAra kucha vizeSa sparzoM kA ullekha karake anta meM unhIM ke jaise vibhinna manomohaka sparzo yA sparzayogya padArthoM ke sparzanendriyagocara hone para Atma niyaMtraNa va susayaMmita rahane kI bAta kahate haiN| ( 433 ) 5959595 595 5959595959595 5 5 5 5955 5 5 5 55 5 5 5 5 5 5 5 5 5 5 95 952 Sh. 2, Fifth Chapter: Discar... Samvar Wan Wan Wan 25 5 5 55 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 - Wan

Page #524
B)))))) )) )))))))))))))))555555555 9999999995555555555555555555555555555555558 isa prakAra pA~coM indriyoM ke saMvara se sampanna aura mana, vacana, kAya se gupta hokara hI sAdhu ko dharma kA AcaraNa karanA caahie| uttarAdhyayanasUtra ke 32veM adhyayana meM isa viSaya meM bahuta hI sundaratApUrvaka kahA gayA eka hI gAthA meM isakA nicor3a je sadda-rUva-rasa-gaMdhamAgae, phAse ya saMpappa mnnunnnn-paave| gehI paosaM na kareja paMDie, sa hoti daMte virae akiNcnne|| arthAt-manojJa aura amanojJa zabda, rUpa, rasa, gandha aura sparza ke prApta hone para jo paNDita puruSa rAga aura ! dveSa nahIM karatA, vahI indriyoM kA damanakartA, virata aura aparigrahI kahalAtA hai| yahA~ eka mahatvapUrNa bAta yaha dhyAna meM rakhanI cAhie ki rAga aura dveSa Abhyantara parigraha haiM-ekAntarUpa se ! mukhya parigraha haiN| ataeva inhIM ko lakSya meM rakhakara aparigraha vrata kI bhAvanAe~ pratipAdita kI gaI haiN| ||pNcm saMvaradvAra smaapt|| Elaboration For the proper observation of the great vow of i Aparigraha (non-possession or non-covetousness) and in order to guide ! the aspirant to practice and acquire the right attitude at the time of experiencing the subjects of five sense organs, five sentiments of the gate; of Samwar have been discussed in detail in the preceding aphorisms. They are - (1) Samwar of the sense organ of hearing, (2) Samwar of the ! sense organ of seeing, (3) Samwar of the sense organ of smell, (4) Samwar of the sense organ of taste, and (5) Samwar of the sense organ of touch. ___Sound, appearance, smell, taste and touch are the subjects of these : sense organs. Based on experience each one of these subjects is of two kinds - (1) pleasant and (2) unpleasant. Each sense organ deals with its y respective subject. At that time the experience is a general one. But y simultaneously it creates a feeling of pleasure or otherwise in the soul. 4 That subject which is to the liking is called pleasant and that which is not to the liking is called unpleasant. (1) Attitude of Shrotrendriya Samvar-When a monk, who has ! completely abandoned inner and outer covetousness (Parigraha), indulges in any activity, a variety of sounds strike his ears. Many of these are pleasant to the ears and many unpleasant. All these sounds y are sources of attachment and aversion that push the life of the monk 4 into the void of internal covetousness. That is the reason the author has, in light of this attitude of Shrotrendriya Samvar (blocking of the inflow of karmas through indulgence of the sense organ of hearing), listed some gAnAmananny |zrI praznavyAkaraNa sUtra (434) Shri Prashna Vyakaran Sutra 1559 BE

Page #525
454545454545454545454545454545454545454545455 456 457 455 456 457 41 41 41 41 41 41 41 41 41 45 457 454545454 457 455 456 457 454 455 456 457 458 454 455 456 4 456 457 45 46 45 4 45 selected pleasant sounds and advised to quickly avoid feelings of \i attachment, infatuation, obsession, greed, fondness, captivation, and Si contentment, as well as the desire of recalling and pondering on hearing 5 them. In the same way repulsive sounds appear abrasive, bitter, harsh, intolerable and heart-rending. On hearing them if an aspirant expresses aversion it pushes his life into the abyss of inner covetousness. That is the reason the author has listed some selected unpleasant sounds and advised to quickly avoid feelings of anger, rejection, slandering, irritation, piercing, breaking, reprimanding, killing, aversion, hatred etc. on hearing them. The sum and substance of this is that a monk should train his mind y in the said attitude so as not to be beguiled the moment sweet and pleasant sound enters his ears and not to loose his temper on hearing harsh and repulsive sounds; only than a non-covetous monk can settle himself in equanimity and become discipliner and conqueror of senses. 44 (2) Attitude of Chakshurindriya Samvar--When a monk, who has completely abandoned covetousness (Parigraha), indulges in routine activity, a variety of forms appear before his eyes. Many of these are living things and many non-living. When an interesting and attractive thing appears and looking at that beautiful form or face, if feelings of attachment and fondness are invoked in the mind of the monk he gets trapped in the web of inner Parigraha. That is the reason the author has, in light of this attitude of Chakshurindriya Samvar (blocking of the 4 inflow of karmas through indulgence of the sense organ of seeing), listed some selected pleasant forms and advised to quickly avoid feelings of attachment, infatuation, obsession, greed, fondness, captivation, and contentment, as well as the desire of recalling and pondering on seeing them. In the same way when repulsive forms appear, if he instantly gets angry on seeing them it pushes him into the grip of inner covetousness and he is overpowered by aversion. That is the reason the author has, listed some selected unpleasant forms and advised to quickly control his 4 feelings on seeing them. (3) Attitude of Ghranendriya Samvar-When a monk, who has completely abandoned covetousness (Parigraha), indulges in routine activity, a variety of smells enter his nose. Many of these are from a ki variety of tasty foodstuff and many from other fragrant materials. When zru.2, paMcama adhyayana : parigrahatyAga saMvara ( 435 ) Sh.2, Fifth Chapter : Discar... Samvar 456 457 455 456 457 455 456 455 456 457 456 457 455 456 457 454 455 456 456 455 456 455 456 455 456 455 456 457 4554 455 456 457 455 454 455 5454545454545454545454 455 456 457 455 456 457 455 51 4 4 45 46 47 46 456 457 458 455 456 457 454 455 455 456 457 455 456 457 455 456 457 455 456 457 455 456 4 57 455 456 457 452

Page #526
245454545454545454545454 455 456 457 456 457 455 456 455 456 457 4554545454545454545454545 454 455 456 457 455 456 457 458 45 he smells a mild, sweet and enticing fragrance, if feelings of attachment rise and he gets carelessly attached to it he gets trapped in the web of author has, in light of this attitude of Ghranendriya Samvar (blocking of the inflow of karmas through indulgence of the sense organ of smell), listed some selected pleasant forms and advised to quickly control his feelings. In the same way when repulsive smells appear, if he instantly gets angry on smelling them it pushes him into the grip of inner covetousness and he is overpowered by aversion. That is the reason the author has, listed some selected unpleasant odours and advised the aspirant to remain steadfast ! into equanimity on smelling them. (4) Attitude of Rasanendriya Samvar-When a monk, who has completely abandoned covetousness (Parigraha), indulges in routine alms-collection activity, he comes across a variety of tasty, attractive and gourmet things. He also gets many such things as alms. When he tastes ! such likeable things, if he gets carelessly attached to them he gets ! trapped in the web of inner Parigraha and allows his soul to fall into the deep gorge of disgrace. That is the reason the author has, in light of this attitude of Rasanendriya Samvar (blocking of the inflow of karmas y through indulgence of the sense organ of taste), listed some selected pleasant forms and advised to quickly apply control over his taste buds. In the same way when coming across repulsive tastes if he instantly y gets angry, this pushes him into the grip of inner covetousness and he is overpowered by aversion. That is the reason the author has, listed some u selected unpleasant tastes and advised the aspirant to control himself y and avoid getting angry. In other words the author has advised to avoid 4 feelings of anger, rejection, slandering, irritation, piercing, breaking, reprimanding, killing, aversion, hatred etc. when coming across y repulsive things. When he tastes drab, dry and repulsive eatables, the non-covetous aspirant should think that all these things and tastes are destructible or temporary; even the tasty food gets distorted when eaten, why then 45 should he get disturbed in the first place. (5) Attitude of Sparshanendriya Samvar-When a monk, who has completely abandoned covetousness (Parigraha), indulges in routine -IIIIIIN $$$45 46 45 44 44554545454545454545454545454545454545454545455 455 456 457 zrI praznavyAkaraNa sUtra ( 436 ) Shri Prashna Vyakaran Sutra 451 455 456 455 456 457 455 456 457 455 456 457 455 456 455 456 455 456 455 456 457 456 45 5 456 455 456 457 455 456 4515515

Page #527
455456 455 456 4 57 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 456 457 451 451 45 4 5454545454 445 446 447 4554 456 457 458 459 465 466 44 45 46 47 46 45 44 455 456 457 454545454545 activity, he experiences touch of a variety of things experiencing hot, $cold, light, heavy, rough, soft, dry and smooth touch. When he touches 4 such likeable things, if he gets carelessly attached to them he gets i trapped in the web of inner Parigraha and allows his soul to fall into the deep gorge of disgrace. That is the reason the author has, in light of this attitude of Sparshanendriya Samvar (blocking of the inflow of karmas through indulgence of the sense organ of touch), listed some selected pleasant touches and advised to remain restrained and steadfast into equanimity on touching them. In the same way when coming across repulsive touch if he instantly 45 gets angry, this pushes him into the grip of inner covetousness and he is overpowered by aversion. That is the reason the author has, listed some selected unpleasant touches and advised the aspirant to control himself and avoid getting angry. This way a monk should follow the ascetic conduct by perfecting Samvar of all five senses and three kinds of restraint-that of mind, speech and body. This has been summed up lucidly in the 32nd chapter 45 of Uttaradhyayan Sutra as-The wise who avoids attachment and aversion when experiencing attractive and repulsive sound, form, taste, smell and touch, he alone is called the pacifier of senses, detached and non-covetous. Here an important fact should be kept in mind; attachment and aversion are inner Parigraha and thus the basic covetousness. That is the reason all these aforesaid attitudes have been defined on that basis. * END OF THE FIFTH CHAPTER * 44 455 456 457 455 41 41 41 456 457 455 456 457 458 455 456 457 46 45 446 45 46 47 46 45 46 457 454 455 $454 455 456 |zru.2, paMcama adhyayana : parigrahatyAga saMvara ( 437 ) Sh.2, Fifth Chapter: Discar... Samvar 045454545454545455 456 457 455 456 457 455 456 457 455 456 457 455 456 457 454545454545454545454 LCEA

Page #528
3555 ))))))))))))))))) )) )))) ) ) sampUrNa saMvaradvAra kA upasaMhAra CONCLUSION OF COMPLETE GATEWAY OF SAMVAR )) )) ) ) )) ) )) )) ) )) __ aba zAstrakAra zAstra kI samApti para isa zAstra kA ninokta paricayAtmaka sUtra pATha dvArA upasaMhAra karate haiN| 171. eyAiM vayAI paMca vi subbaya-mahabbayAI heusaya-vivitta-pukkalAI kahiyAI arihaMta-sAsaNe paMca samAseNa saMvarA, vitthareNa u pnnviisti| samiyasahiya-saMvuDe sayA ! jayaNa-ghaDaNa-suvisuddhadaMsaNe ee aNucariya saMcae caramasarIradhare bhvissi| ja pahAvAgaraNe NaM ego suyakhaMdho, dasa ajjhayaNA ekkasaragA dasasu ceva divasesu uddisijjati egaMtaresu AyaMbilesu Niruddhesu Autta- bhttpaannennN| aMgaM jahA aayaarss| // ii paNhavAgaraNaM suttaM smttN|| ma 171. he suvrata ! ye pA~coM saMvara dvAra (mahAvrata) saikar3oM nirdoSa-zuddha hetuoM ke kAraNa vistIrNa hote huye bhI arihaMta bhagavAna ke zAsana meM saMkSepa meM pA~ca hI batAye haiM, vistAra se (pratyeka kI OM pA~ca-pA~ca bhAvanAe~ hone se) inake paccIsa prakAra hote haiN| jo sAdhu IryAsamiti Adi (pUrvokta paccIsa 9 bhAvanAoM) sahita hotA hai athavA jJAna aura darzana se sahita hotA hai tathA kaSAyasaMvara aura indriyasaMvara * se saMvRta hotA hai, jo prApta saMyamayoga kA yatnapUrvaka pAlana karatA hai aura aprApta saMyamayoga kI prApti ke lie puruSArtha karatA hai, sarvathA vizuddha zraddhAnavAn hotA hai, vaha ina saMvaroM kI ArAdhanA karake bhaviSya : meM carama zarIrI hotA hai| ke isa praznavyAkaraNa sUtra meM eka zrutaskandha hai, eka eka jaise dasa adhyayana haiN| upayogapUrvaka AhAra-pAnI grahaNa karane vAle sAdhu dvArA, jaise AcArAMga kA vAcana kiyA jAtA hai, usI prakAra ekAntara AyaMbila yukta tapasyApUrvaka dasa dinoM meM ina (dasa adhyayanoM) kA vAcana kiyA jAtA hai| ) )) ) ) n t t t t n t t t vbtvm ) )) )) ) t ||prshnvyaakrnnsuutr smaapt|| ____171. O practitioner of vow ! The five major vows in the form of Samvar , have been described in detail with hundreds of reasons. These five have 41 been mentioned in brief in the order of Tirthankars. There are five y sentiments of each vow. Thus there are twenty five sentiments in all. A monk practices twenty five sentiments such as care in movement (Iriya Samiti) and others or he has right scriptural knowledge and right 4 perception. He has control (Samvar) of passions and of senses. He practices carefully his life of ascetic restraint. He makes serious efforts to practice these ascetic principles which he did not do so far. He has full ) ) Wan 5) zrI praznavyAkaraNa sUtra (438) Shri Prashna Vyakaran Sutra 89595555555555555555555555555550

Page #529
555555555555555555555555555555555555 41 unblemished faith in them; by practicing these Samvars, he can attain $ the state of Siddha. There is one Shrutaskandh in Prashna Vyakaran Sutra. It has ten Yi Chapters. Acharanga is studied by the monk who takes water and food with proper care. Similarly these ten Chapters of Prashan Vyakaran Sutra are studied in ten days, by observing of austerities of Ayambil on alternate days. * END OF PRASHAN VYAKARAN SUTRA * Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting $ $$$$$$$$$$5555 5 $ $$$$$$$$$$ Ru Ting Ting Ting Ting Ting Ting FFFFFFFFFFFFFFFFFFFF55555ssssFFFFFFFTing Ting Ting Ting Ting Ting Ting zru.2, upasaMhAra (439) Sh.2, Fifth Chapter Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu $$$$$$$$%%%

Page #530
pariziSTa Appendix viziSTa zabdoM evaM nAmoM kA koza | Appendix Glossary of Technical Words hindI English pRSTha saM. prAkRta akArako akiccaM akiriyA aMkusa agammagAmI 208 102 257 agara agAra aguttI 28 224 akartA-kriyA na karane vAlA non-doer akRtya-hiMsA kA eka nAma unworthy act; a name for violence akriyA inaction aMkuza short lance bahana-beTI Adi ke sAtha incester gamana karane vAlA sugandhita dravyavizeSa a fragrant herb ghara house agupti-parigraha kA 23vA~ nAma non-restraint; 23rd Name of parigraha acAkSuSa-A~kha se nahIM dikhane vAlA invisible to eyes rIcha-bhAlU a bear apsarA-devAMganA fairy (a goddess) adhyAtmadhyAna spritual meditation aMjanaka parvata anjanak mountain aTTAlikA-aTArI tall building Artta distressed jJAnAvaraNIya Adi ATha prakAra ke karma eight types of karmas ATha madoM kA maMthana karane vAlA churner of eight intoxications aSTApada-pazuvizeSa octopus asthi-haDDI bone jaMgala forest aMDA egg hiMsA kA eka nAma karma-debtor; a name for violence 183 acakkhuse acchabhalla accharA ajjhappajjhANa aMjaNakasela aTTAlaga aTTa aTThakamma aTThamayamahaNe 338 229 365 408 -.nAnAgAgAgAmA11111555555555 408 aTThAvaya advi aDavI aMDaga aNakara pariziSTa (440) Appendix 8555555))))))))))))))))))) )49558

Page #531
355555555555555555555554196495555 aNakka (kkha) aNajja aNatthako dezavizeSa anArya anarthakArI-parigraha kA eka nAma aNattho anarthakArI-parigraha kA eka nAma ananta aNavadaggaM aNhaya aNAsavo Asrava anAsrava-ahiMsA kA eka nAma name of a state ignoble damaging; a name of parigraha damaging; a name of parigraha infinite inflow non-inflow; a name of ahimsa an orphan air unstable insecure economics, politics to lie about money intestine andhra state half-moon shaped window anAtha aNAha aNila aNihuya attANe atthasattha atthAliyaM aMta aMdha addhacaMda PC appasuha abitijjao abhijjA vAyu asthira atrANa-trANa se rahita arthazAstra, rAjanIti arthAlIka-dhanasambandhI asatya AMta Andhra-Andhra pradeza ardhacandra ke AkAra kI khir3akI yA sopAna alpasukha-sukha se zUnya advitIya-asahAya Asakti ajagara kamala mAnavajAtivizeSa alIka-mithyA pITha pIche hAtha bA~dhanA avadya-pApa udheI-dImaka ajJAta bandhu little joy; devoid of joy helpless infatuation 312 239 17 352 serpant lotus 33 ayagara araviMda arAsa aliya avakoDakabaMdhana avajja avadhikA avibhAva a tribe a lie to tie hands at one's back 77 46 sin termite unknown friend 48 | pariziSTa (441) Appendix E BE EEEEEE Iririni---------

Page #532
8555555555555555555555555555555 )) ) 423 ) avIsaMbho assamaDa asi asivaNa 37 avizrambha-hiMsA kA eka nAma mRta ghor3e kA kalevara talavAra talavAra kI dhAra ke samAna pattoM vAle vRkSoM kA vana saMyamarahita-hiMsA kA eka nAma ) ) ) asaMjao 277 asaMjame asaMtosa asaMyama asantoSa-parigraha kA eka nAma ) 228 ) )) 104 423 aharagai ahimaDa ahisaMdhi AgamesibhaI 107 ) adhogati, kugati ahimRta-sA~pa kA kalevara abhiprAya AgAmI kAla meM kalyANakArI khAna ADapakSI bAje 415 ) Agara 145 )) a name for violence cadaver of a horse sword a forest with sharp edged leaves unrestrained; a name for violence non-restrain discontent; a name of parigraha bad rebirth corpse of a snake intention beneficial in future a mine a bird musical instruments theft name of a state hypnotizing etc. plume on a head gear a type of special power respect for things; 21st name for parigraha specific place 47th name of ahimsa cause of greif; 24th name for parigraha one who observes care in disposal of things ADA ) corI ) ))) Atojja AdiyaNA AbhAsiya Abhioga Amelaga Amosahi Ayaro 110 208 ) Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Ling Ling %%%%EEE IP IP ) 228 AbhASika deza vazIkaraNa Adi prayoga kalaMgI eka prakAra kI labdhi vastuoM meM Adara buddhi rakhanA, parigraha kA 21vA~ nAma sthAnavizeSa Ayatana-ahiMsA kA 47vA~ nAma kheda kA kAraNa, parigraha kA 24vA~ nAma AdAna-bhAMDa-mAtra-nikSepaNA samiti vAlA ) )) AyataNa AyataNaM AyAso )) 2 ) ) AyANabhaMDanikkhevaNAsamita ) 408 ) ) pariziSTa (442) Appendix Wan

Page #533
Auyakammassuvaddavo AyuHkarmaNa upadrava-hiMsA kA 12vA~ nAma Araba araba deza ArAma bagIcA Ariya Arya ApaNa dukAna Avasaha parivrAjakoM kA Azrama AviMdhaNa maMtraprayoga Asama Azrama Asakti, parigraha kA eka nAma mw 145 AsattI disturbance related to ayush karma;12th name of voilence 8 arab country a garden aryan; noble a shop hermitage of parivrajaks use of mantras a hermitage infatuation; a name for parigraha a specie of snakes prepared for monks specific mantra a kind of grass ishukar hill a merchant 229 a fault of food 403 indraketu 188 AsAliyA AhAkamma AhevaNa m v00 my ikkaDaM ikkhugAra jIvavizeSa nimitta nirmita maMtravizeSa ikaDa jAti kA ghAsa iSukAra parvata bar3A zreSThI aMgAra-AhAra kA eka doSa indraketu-indra mahotsava meM gAr3hA jAne vAlA stambha IryAsamiti-gamana sambandhI sAvadhAnI se yukta eka jAti kA pakSI Ukhala Rjumati nAmaka manaHparyavajJAnI Ting Ting Ting Ting Ting Ting Ting FFFFFFFFF555555555FFFFFFFFFFFFFFFFFFFFFFF ibbha iMgAla iMdakeu IriyAsamita one who observes care in movement a bird 40 0 0 ukkosa ukkhala ujjumaI 0 uJcha bhikSA U~Ta 286 a mortar a manah-paryavjnani with limited range alms camel the moon utpat mountain purpose 224 uTTa uDUvaI 352 uppAya ud candramA utpAta parvata uddeza pariziSTa (443) Appendix

Page #534
Bian phaphaphaphaphaphaphaphaphapha 5 Wan 5 Wan phrA uyari uddavaNA ubbhiya ummI ummUlaNA uraga urabbha uhiyA uvakaraNa uvacayo uvANahA ussao usIra egacakkhu edie eNIyArA erAvaNa elArasa odaNa ovA osaha kakka kakkaNA kacchabha pariziSTa jalodara vAlA upadravaNa hiMsA kA 9vA~ nAma bhUmi ko phor3akara utpanna hone vAlA jIva Urmilahara unmUlanA - hiMsA kA dUsarA nAma a wave uprooting; 2nd name of violence peTa ke bala se calane vAlA sarpavizeSa a type of snake meDhA a ram ThagAI karane vAlA Thaga swindler parigraha kA eka nAma equipment; a name for parigraha upacaya, parigraha kA caturtha nAma collection; 4th name for parigraha jUtA ucchraya-bhAva kI unnati, ahiMsA kA 45 vA~ nAma uzIra - sugandhita dravya kANA eka indriya vAlA jIva mRga pakar3ane ke lie hiraNI lekara phirane vAle airAvata indra kA hAthI suffering from dropsy disturbance; 9th name of violence born by bursting out of earth ilAyacI kA rasa cAvala-bhAta avapAta parvatavizeSa auSadha kapaTa asatya kA eka nAma kachuA shoe uplift of feelings; 45th name for ahimsa a fragrant material one-eyed one-sensed being deer trappers who use dow airavat, the elephant of indra cardamom extract cooked rice avapat mountain medicine deception a name for falsity a tortoise 421 8 219 141 8 18 17 53 228 228 396 253 423 70 66 32 353 423 398 232 245 80 77 17 (444) 55555555555 Appendix ! Y Y y y 5 5. pha Wan phra

Page #535
3555555555555555555555555555555 417 421 vAdya-bAjAvizeSa khujalI ke roga vAlA kaTakamardana-hiMsA kA 15vA~ nAma kaDuA kaThiNa-tRNavizeSa sonA 337 322 417 156 kacchabhi kacchulla kaDagamaddaNaM kaDuya kaThiNaga kaNaga kaNaganiyala kaNavIra kaNNa kandu kannAliyaM kappiNi kappaDa kapiMjalaka kabbaDa kamaMDalu kammata a musical instrument suffering with eczema 15th name of violence bitter a kind of glass gold a golden ornament oleander tree ear a roasting pot lie about daughter scissors a whip a bird a bad city gourd-bowl lime factory m 52 sone kA banA gahanAvizeSa kanera kAna lohI-pU~jane kA eka pAtra kanyA sambandhI jhUTha kaiMcI kor3A kapiMjala pakSI kharAba nagara kuNDI, kamaNDalu kArakhAnA, jahA~ cUnA Adi taiyAra kiyA jAtA hai sevaka Wan 555555555555555555555555555555555555) 94155555 )))))69555555555555555555555558 224 kelA kammakara kayalI karaka karabha karavatta karisaNa kalasa kalAo kalAyA karaka pakSI U~Ta karavata kRSi 211 servant banana a bird camel small saw farming urn; pitcher arts gold-smith beatific; 29th name of ahimsa box of quarell; 19th name of parigraha deception a bird kalaza, ghaTa kalAe~ kalAda-sunAra kalyANakArI-ahiMsA kA 29vA~ nAma kalaha kI peTI, parigraha kA 19vA~ nAma kapaTa kapila pakSI kallANa kalikaraMDo kavaDa 77 995))))))))) kavila 19 | pariziSTa (445) Annexure 89555555555 EEEEE IF

Page #536
3555555555555 5 55555558 ) )) kavotaga kavolA kasa )) kabUtara kapola, gAla camar3e kA cAbuka kathA karane vAlA kAkodara-eka prakAra kA sA~pa ) kahaga kAudara ) )))))55555555) NP kANA kANe ) kAdambaka kApurisa kAyagutte haMsa vizeSa kAyara manuSya kAyagupta ) ) ) kAraMDaga kAruijjA kAlodahi kAhAvaNa kittI kinnara ))) kAraMDaka pakSI chIpeM-zilUrI kAlodadhi samudra kArSApaNa-eka prakAra kA sikkA kIrti-ahiMsA kA 5vA~ nAma kinnara deva, vAdyavizeSa ow 0 )) pigeon cheeks a leather whip story teller a type of snake one-eyed a swan a coward one observing bodyrestraint a bird strips kalodadhi sea a type of coin glory; 5th name of ahimsa 253 kinnar gods; a musical instrument a class of women worms noble or ignoble deeds place of action a worm 284 a parrot a cock coal fire grass suitable for brush 337 cunning; bent a wall devoid of arms a spade angry 309 tortoise 187 ) 183 )) 21 or kinnarI kimiya kiriyA kiriyAThANa )) mahilAvizeSa kA nAma kRmi-kIr3e prazasta yA aprazasta kArya kriyAsthAna )))))))) 377 )) kIDa kIr3A ) kIra totA murgA ) )) ) )) kukkuDa kukUlA'nala kucca kuDila kuDDa kuNi koyale kI Aga kUcI banAne yogya ghAsa kuTila-Ter3hA kuDya-dIvAla kara se hIna ))) )) ) kuddAla kudAla 70 ) kuddho )) krodhI kachuvA 35555555)) )) pariziSTa (446) Annexure Wan

Page #537
phaphaphaphaphaphaphapha Wan Wan Wan Wan Wan Wan Wan Wan kummAsa kuraMga kulako kulala kulakkha kuliMgI kuliya kulIko vi kusa saMghayaNa kuThiyA kuhaNa kuhaMDa kUDatula kUDamANa kUrakammA kUrikarDa kUva kekaya kevalINaThANaM koila kokaMtiya koTTabalikaraNa koDhika koNAla koraMga kola kola-suNaha pariziSTa ur3ada hiraNa kulakoTi species kulala pakSI a bird kulakSa-pakSI kI eka jAti, eka deza a bird; a country kutIrthI a heretic vizeSa prakAra kA hala - bakhara kuTIkroza pakSI tRNa Adi rakhane kA ghara kuza-tRNavizeSa kesarimuhaviSphADagA siMha kA mu~ha phAr3ane vAle kamajora asthibaMdha vAlA kharAba AkAra vAle kuhaNa deza kUSmANDa- devavizeSa jhUThA tolane vAle jhUThA mApa karane vAle krUra karma karane vAle cora kA eka nAma kUA kekaya deza kevaliyoM kA sthAna- ahiMsA kA 36vA~ nAma kokila lomar3I balidAna kA eka prakAra kuSTha rogI koNAlaka pakSI koraMga pakSI kola - cUhe ke samAna jIva bar3A sUara a pulse deer ( 447 ) a type of plough a bird a barn a type of grass with weak joints with bad shape kuhan country a type of gods who weighs wrong who measures wrong indulging in cruelty a name for theif a well kaikaya country place of omniscients; 36th name for ahimsa one who tears a lion's mouth a cuckoo a fox a type of sacrifice a leper a bird a bird a rat like a animal wild boar 398 17 63 19 33 80 28 19 335 187 71 71 33 141 80 80 32 126 26 33 253 193 211 17 46 421 19 19 17 17 Annexure *mitittmi***tmimimimimittmimimimimimimimimimimimimi***tmiti Wan 5 55 5 5 5 5 5 55 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 59555592

Page #538
********* Wan puumimimimimi mitittmimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimimi kosikAra - kIDo kaMka kaMcaNaka kaMcaNA kaMcI kuMDiyA kaMtI kaMdamUlAI kaMsa kuMkuma kuMca 9.68/ kuMjara kuMTA kuMta (koMta) kuMthu koMkaNaga kota koMca khaga khagga khagga khaddhaM khara khasa khahayara khADahila khAti (i) ya khAsiyA khIla khujjA khudda khura pariziSTa rezama kA kIr3A kaMka pakSI kAJcanaka parvata kaMcanA, eka nArI kAJcI-kandorA kuNDIkamaNDalu kAnti- camaka, kandamUla kAMsya, kAMse kA pAtra kuMkuma krauMca pakSI kharAba hAtha vAlA, ToMTA bhAlA, astravizeSa kunthu - jIvavizeSa koMkaNa deza bhAlA krauMca deza pakSI khaDga- geMDA khaDga-talavAra jaldI, zIghra gadhA khasa deza khecara - pakSI gilaharI khAI khAsika deza khIla 163 55-56 232 219 waist-band 417 gourd-bowl 396 ahiMsA kA chaThA nAma glow; 6th name of ahimsa 253 396 root-vegetable bronze pot 322 vermilion powder 423 a bird 19 an elephant 187 having defective arm 71 a spear 52 a worm 66 konkan country 33 52 33 19 kubar3A talAI churA silk-worm a bird (448) kanchanak hill a class of women a spear kraunch country bird rhinocerous sword quickly donkey khas country bird squirrel moat; gorge khasik country puffed rice hunch back a pond a knife 17 mu 134 339 17 33 2 2 w m y 19 18 26 33 28 71 420 37 Annexure nA nA nA nA lAla pra Y= phra Wan 5 Wan Wan 2555955555555 5 5 5 5 5 55 5 5 5 5 555 5555 5 5552 phra

Page #539
895 4 55555555555 )) khuhiya ) )) ) kheDa khelosahi kheva khaMDarakkha khaMDa khaMtI )) ) )) )) khaMdha khiMkhiNi gaMDi )) 42 ) gaya )) gayakula gayA ) ) garala ) garula gavaya gavAliyaM gahiyagahaNA bhUkhA hungry 261 kheDA-choTA gA~va a small village 145 eka prakAra kI labdhi a type of special power 264 corI theft 126 cuMgI lene vAlA athavA kotavAla excise inspector khAMDa-zakkara sugar kSAnti-ahiMsA kA 13vA~ nAma endurance; 13th name of ahimsa skandha shoulder pAyala, AbhUSaNavizeSa an ornament of ankle gaMDamAlA goitre hAthI an elephant 17 hAthiyoM kA jhuNDa elephant-herd 108 gadA-astravizeSa a mace 134 anya vastu meM milA viSa contaminated with poison 32 garur3a pakSI an eagle rojha-nIlI gau black buck gAya sambandhI jhUTha lie about a cow 104 giravI rakhane vAle-giravI kA mAla pawn broker hajama karane vAle ghar3A pitcher 187 village eka mleccha jAti a tribe hiMsA kA eka nAma a name for violence gIdha a vulture grAha-jala jantu an aquatic animal sick abrahma kA eka nAma a name of non-celibacy 179 gupti restraint 253, 377 virAdhanA-hiMsA kA insulting qualities; 30vA~ nAma 30th name of violence gurupatnIgAmI incest with teacher's wife 102 )) ) gAgara ) grAma 145 ) gAma gAya (kAya) gAlaNA ) giddha )) gAha ) bImAra 330 ) gilANa gujjha ) guttI guNANaM virAhaNatti )) gurutappao )) ) pariziSTa (449) Annexure Wan ) 35555555))))) )))))))))))))5555555

Page #540
5555555555555555555 ) ) 398 26 )) gula(Da) goura gokaNNa gocchao )) 4 )) goDa goNa )) goNasa godhA ) gomaDa gur3a gopura-nagara kA mukhya dvAra do khura vAlA caupAyA jAnavara pUMjanI gauDa deza gAya baila binA phaNa kA sA~pa godhA gAya kA kalevara adhikArIvizeSa godhA gozIrSa nAmaka zItala candana giMDolA, jantuvizeSa gA~Tha kATane vAlA gaMdha parvatavizeSa gandhahAraka deza (kandhAra) grasta-jakar3A huA ) gomiya 423 149 108 423 ) gohA gosIsasarasacaMdana gaMDUlaya gaMthibheyaga ) 6 ) )) 130 424 gaMdha )) 296 jaggery city gate two hoofed quadrupad a type of brush gaur country cattle hoodless snake a type of lizard cadaver of a cow an officer a type of lizard a type of sandal wood an animal one who cuts knots smell a mountain kandhar country trapped butter-oil house 6th name of violence a type of lizard owl bells courtyard building with gates on four sides a bird four sensed being circular battle formation an emperor a bird gaMdhamAdaNa gaMdhahAraga ghattha )) 239 ) ghaya pI )) ghara )) 18 )) ghara-gRha hiMsA kA chaTThA nAma ghara meM rahane vAlI goha ghUka-ullU ghaMTikA-dhuMgharU cauka cAroM ora dvArA vAlI imArata ghAyaNA ghIrolI ghUya ghaMTiya caukka caummuha ) 149 417 154 154 ) ) ) )) )) cauraMga cauriMdiyANaM cakka cakkavaTTI cakkavAga cakora pakSI cAra indriya vAlA jIva cakra-cakravyUha cakravartI cakravAka, cakavA 9 PIPIPIPIPIP. ) )) ) )) pariziSTa (450) Annexure Wan B915555555555555555555555555555

Page #541
kulllitittt****************************US phaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 5 cakkhuse Wan caccara caDaga caDakara camara camma cammaTThila cammapattaM camme caya Wan Wan caraMta cariyA calaNa calaNamAliya cavala cAI cADuyAra cANUra cAraga cArabhaDA cAva cAsa cikkhalla citta cittasabhA cir3a ciyakA cillala cINa pariziSTa cAkSuSa - A~kha se dekhane yogya cAra se adhika mArgoM kA saMgama cir3iyA samUha camarI gAya camar3A camagAdar3a carmapAtra camar3e se mar3hA patthara vastuoM kI DherI, parigraha kA tIsarA bheda abrahmacarya kA eka nAma nagara aura koTa ke madhya kA mArga caraNa-paira AbhUSaNavizeSa capala tyAgI khuzAmadI cANUra malla bandIkhAnA gupta dUta dhanuSa cAza pakSI kIcar3a citrakUTa parvata citrasabhA bhitti Adi kA banAnA citA cItA yA do khura vAlA pazuvizeSa cIna deza (451) seen with eyes where four paths meet bird a group yak leather a bat leather bowl leather covered stone a heap of things; 3rd name of parigraha a name for non celibacy road joining a city with battlement. feet an ornament quick renouncer sycophant chanur, a wrestler prison a secret agent a bow a bird slime chitrakoot hill art gallery to construct wall funeral pyre leopard or a two hoofed animal china 24 154 19 134 17 22 19 396 134 228 179 26 210 417 194 408 80 193 149 80 134 19 37 233 26 26 149 17 33 25955 5 5 555 5 5 5 5955545555555595555 55 55 Annexure 5955 5 5 555955 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555 5 55 55 5552 Wan Wan

Page #542
Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu ! / W cilAya cIralla cUliyA ceiya cokkha caitya 253 126 corikka colapaTTaka caMgerI """"gaganAnAnAnAma caMDo caMdaNaga caMdasAliya cuMcuyA o cilAta dezavAsI people of chilat country 33 33 cIla a fly cUlikA a peak temple complex cokSa-ahiMsA kA 54vA~ nAma choksh; 54th name for ahimsa corI theft colapaTTA, sAdhu ke pahanane kA vastra part of a monk's dress phUloM kI DAlI yA vAdyavizeSa flower basket; a musical instrument uddhata-prANavadha kA vizeSaNa fierce; violent kaur3I small shell aTArI a loft cuMcuka a tribe bakare kI eka jAti a type of goat umbrella eka kalA an art hiMsA kA 21vA~ nAma 21st name of violence bAhuoM se calane vAlA jIva lizard like reptile AbharaNavizeSa an ornament 417 yakSa-devavizeSa yaksha;a class of gods 140-141 yakRta-peTa ke dAhinI tarapha rahane lever vAlI mA~sagranthi uttama jAtIya of good breed deza country yajana abhayadAna-ahiMsA kA forgiveness; 48th name of 253 48vA~ nAma ahimsa yadRcchA freedom yajJa, ahiMsA kA 46vA~ nAma yajna, 46th name of ahimsa yamapuruSa-paramAdharmI deva gods active in hell yamakavara parvata yamakavar mountain jarAyuja-jar3a ke sAtha utpanna hone . placental beings 219 chagala chatta charuppagayaM chaviccheo chIrala chuddiya jaskha jaga jacca jaNavaya jata(ya)naM 210 145 :555)))))) jadicchAe janno jamapurisa jamakavara jarAuya pariziSTa (452) Annexure 8555555)) ))))))))) )55555558

Page #543
89595555555555555555555555555555558 vAlA jIva jarAsaMdhamANamahaNA jarAsandha rAjA ke mAna ko mathane vAle one who subdued jarasandh's pride jalagae jala meM rahane vAle kIr3e Adi aquatic worms jalamae jalakAya ke jIva water-bodied beings jalayara jalacara aquatic animals jalka jalladeza yA DorI para khelane vAlA rope-walkers jallosahi eka prakAra kI labdhi a kind of super-power jalUya jalUkA, jauMka a leech java jau-java barley javaNa yavana loga yavans jahaNa jaghana, jaMghA thigh jAi jAti, janma caste; birth jANa yAna vehicle jANasAlA yAnazAlA, vAhana Adi rakhane kA ghara garage jArisamo jaisA like that jAla jvAlA flame jAlaya jAliyA~ nets jAhaga kA~ToM se DhakA huA zarIra vAlA jantu needle covered animal jiNehiM jinendradevoM dvArA by the jinas jIvanikAyA jIvanikAya class of beings jIviyaMtakaraNo hiMsA kA 22vA~ nAma 22nd name of violence jIvagajIvaga cakora pakSI a bird juya yuga, jUvA eon; yoke juyakarA juArI gambler jUva sacrificial pillar jogasaMggahe yogasaMgraha a set of associations jogga do hAtha kA yAnavizeSa-yugya two cubit vehicle joNI yoni-janmasthAna genus jaMta yantra instrument pAnI meM paidA hone vAlA tRNavizeSa agrass found in water jaMbuya zRgAla jackal 1Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu Bu 555555555555 yUpa 3 jaMtugaM 149 pariziSTa (453) Annexure

Page #544
ba Wan 5 Wan 5 Wan phra phra jaMbU jaMbhaga jhaya jhasa jhANa Thiti Dabbha Damara DAiNI stbilaga DaMsamasaga DheNiyAlaga DhiMka Naula Nakka Naga Nagara trigavAiNo NayaNa Naha Nikkheva NittusaM yiDi NivAya NivvANa NivvuI NivyuigharaM havaNaM hArUNi NigghiNo pariziSTa dharmA gaNadhara ziSya jRmbhaka - devavizeSa dhvaja jala-jantu dhyAna sthiti, ahiMsA kA 22 vA~ nAma DAbha-tRNavizeSa saMgrAma DAkina DoMva jAti Dovilaka deza DAMsa-macchara deNakAla - eka prakAra kA pakSI DhaMka pakSI nakula nAka parvata nagara nAstivAdI - nAstika netra nakha dharohara sArayukta-asAratArahita mAyA pavanarahita ahiMsA kA eka nAma ahiMsA kA eka nAma mokSa saubhAgyasnAna snAyu ghRNArahita (454) jambu, sudharma's disciple a class of gods flag an aquatic animal meditation stability; 22nd name of ahimsa a type of grass battle a witch donve caste dovalik country mosquito a bird a bird mongoose nose mountain city atheist eyes nails heritage meaningful deception devoid of air a name for ahimsa a name for ahimsa liberation anointing muscles free of hatred 1 296 135 17 353 253 337 114 149 33 33 339 19 337 253 253 346 19 18 22 187 187 Y Y 81 Y 22 4 22 y 4 104 4 346 Y= 5 224 .114 22 73 phra Annexure FTER FA Y Y y b b b Y t pha 5 5 phra Wan 5 5 5 5 5 5 5 5 52 phaphaphaphaphaphaphaphaphaphaphaba Wan

Page #545
8555555555555555 ))))) )))))) NijjavaNA NisseNi NissaMdaM NisaMso Neura NaMdamANaga )))))5555555555 NaMgala tauya takkara 396 149 taNhA 228 tata tattiya tappaNa grief ) sattU m tayaM 395 NijjUhaga-dvArazAkhA threshhold nissaraNI ladder sAra gist nRzaMsa, krUra cruel; inhuman nUpura tiny bell naMdImukha bull-mouth hala plough trapu lead metal cora thief tRSNA-parigraha kA 27vA~ nAma craving; 27th name of parigraha vINA Adi vAdya musical instruments including veena saMtApa gram flour tvacA skin jaMgalI pazu beast vAdyavizeSa a musical instrument mastaka para svarNapaTTadhAraka rAjapuruSa officer with gold band on head tAlAba a pond tapa penance trasa jIva mobile being tAta father; elderly tArA star tAla patra ke paMkhe palm leave fan tItA rasa astringent taste tRpti-ahiMsA kA 10vA~ nAma contentment; 10th name of ahimsa tittika deza tittik country tItara pakSI a partridge bar3e matsya large fish taraccha 17 talatAla talavara 233 talAga tava 362 219 tasa tAya M 219 187 tArA tAliyaMTa titta tittI ))))))) 425 253 tittiya tittira timi ka pariziSTa (455) Annexure 55555555555555555555555 5 555

Page #546
pha 5 phra **********mimimimimimimimimimimittmitit*tmilll*****SI Wan timisaMdhayAra timiMgala tiriya tivAyaNA tisiya tihi turaya tUNailla teNikkaM tella tomara toraNa taMtI taMba tuMDa thaNa thalayara thAvara thUbha thovagaM daio daIvatappabhAvao daga dagatuMDa daccha daddura dabbhapuSpha dayA daradaDDha davaggi pariziSTa fafa ghora andhakAra bahuta bar3e tiryaJca tripAtanA ( atipAtanA) - hiMsA kA 10 vA~ nAma pyAsA tithi ghor3A vAdyavizeSa bajAne vAlA corI tela bANa toraNa tantrI - vINA tAmra mukha stana sthalacara sthAvara ekendriya jIva stUpa thor3A dayita-priya bhAgya ke prabhAva se udaka, pAnI pakSI dakSa catura vAdyavizeSa eka prakAra kA sarpa dayA- ahiMsA kA 11vA~ nAma kucha jalA huA dAvAnala ( 456 ) pitch dark giant fish animals to kill; 10th name of violence thirsty date a horse player of a musical instruments theft oil an arrow arch on a door tantri veena copper mouth udder ! 242 ! 17 57 8 261 400 187 417 210 55-56 211 terrestrial animal 34 one-sensed being 219 a memorial mound 26 little 81 beloved 224 due to luck 98 water 141 a bird 19 expert; clever 80 a musical instrument 417 a type of snake 22 pity; 11th name of ahimsa 253 slightly burnt forest fire 149 32 417 126 398 52 28 Annexure gagagagagaga h 5 5 y 5 y 5 5 5 Wan phra Wan Wan Wan 5

Page #547
baphaphaphaphaphaphaphaphapha Wan davvasAro davila daha dahapai dahimuha dADhi dAmiNi dAra dAliyaMba diliveDhya dIviya dIviya dIhiyA dukkaya duippavAo duddha duhaNa devaI (kI) devakula doNamuha doNi dovaI doharaga daMtaTThA daMsaNa daMsamasaga dhaNiya dhattariTThaga dhamaNa pariziSTa phra dravyasAra vAlA - parigraha kA 10 vA~ nAma draviDa hada hRdapati-padma hada Adi mukhaparva dADha mAlA dvAra-daravAjA khaTTI dAla jalIya jantuvizeSa cItA eka prakAra kI cir3iyA bAvar3I duSkRta hiMsA kA eka nAma dugdha drughana - vRkSoM ko girAne vAlA mudgara druhanA devakI rAnI devamandira jalamArga aura sthalamArga donoM se jAne yogya nagara choTI naukA draupadI durbhAgya dA~ta ke lie sAmAnya bodha, zraddhAguNa DAMsa-macchara atyanta dhArtarASTra - haMsavizeSa bhaiMsa Adi ke deha meM havA bharanA (457) materially wealthy; 10th name of parigraha dravidian a lake name of a lake/river dadhimukh mountain molar teeth a garland gate; door sour pulse-soup an aquatic animal leopard a bird stepped well or tank bad deed a name for violence milk a mace for falling trees queen devaki temple of gods a port city small boat draupadi bad luck for teeth general perception; faith mosquito intense a type of swan to blow air into a bufallo 228 33 32 233 233 22 211 26 425 17 17 19 32 92 8 425 134 193 26 145 28 219 211 22 183 362 141 19 61 phra pha phra Wan Wan Annexure Wan Wan

Page #548
% Wan 22 dhamaNi dhii %% )) 253 ) %% dhUma )) 403 nakka )) nagaraguttiya %%%% )) naTTaga naDa 420 %% ) ) naha ) % ) ) %%% ) nArAya nikkio nigaDa nigama nigguNo nicco nijjavaNA nathikavAiNo nimmalatara %% ) ) nAr3I vein dhRti-ahiMsA kA 28vA~ nAma patience; 28th name of ahimsa AhAra kI niMdA karake khAnA food related fault jala-jantuvizeSa an aquatic animal nagararakSaka city guard nartaka dancer naTa acrobat nakha nail lohe kA bANa iron arrow niSkriya inactive lohe kI ber3I iron shackle vaNikoM kA nivAsa sthAna abode of traders nirguNa devoid of attributes nitya permanent hiMsA kA 28vA~ nAma 28th name of violence nAstikavAdI an atheist khUba svaccha, ahiMsA kA 60vA~ nAma very pure; 60th name of ahimsa kapaTa-mAyAcAra deception nirvANa-mokSa, ahiMsA kA eka nAma liberation; a name for ahimsa nivRtti, zAnti release; peace nidhAna, parigraha kA 8vA~ nAma treasure; 8th name of parigraha nUma-Dhakkana lid nUpura tiny bells naraka ke jIva infernal beings nehura deza nehur country samRddhidAyaka, ahiMsA kA 24vA~ nAma source of affluence; 24th name of ahimsa vAdyavizeSa a musical instrument pratibhaya fearful %%% ) ALAND )) )) 224 ni(Ni)yaDi nivvANaM %%% 253 ) %% )) 117 nivvui nihANaM )) %%% )) 77 %%% 417 )) nU(NU) maM neura neraiya nehura naMdA %% )) ) 253 )) 417 %%% ) paibhaya 37 ) pariziSTa %%% pariziSTa (458) Annexure Wan ) % Yin %%%%%%% %% %%% %%% %%% %%% %% %%%%%%% %%%%%

Page #549
) pailla )) pauma )) ) paumAvaI paeNIyArA ) )) )) pakkaNiya paccarakhANaM pacchAgA pajjatta paTTaNa 405 )) ) ) paTTisa ) paDagAra paDiggaho paDibaMdho )) ) zlIpada-phIlapA~va elephantitis 421 padma-kamala, padmavyUha lotus; lotus shaped 50, 131 battle formation padmAvatI rAnI queen padmavati vizeSa rUpa se hiranioM ko dow hunters mArane ke lie phirane vAle pakkaNika deza pakkanik country pratyAkhyAna to renounce DhaMkane kA vastra cover made of cloth paryApta-paryApti kI pUrNatA vAle jIva fully developed beings 34-35 pATana a port 145 praharaNavizeSa a weapon 134 julAhA textile weaver pAtra a pot pratibandha-bAhya padArthoM meM fondness for material shenabandha honA, parigraha kA things; 12th name of 228 12vA~ nAma parigraha pratilekhanA inspection kRtrima zira image of head 114 pratidhvani echo vAdyavizeSa a musical instrument 417 pahnava deza pahnava country 33 bhUSaNavizeSa an ornament pratyeka zarIra, aise jIva a body with one soul jinake eka zarIra kA svAmI eka hI ho prabhAsA-atizaya dIpti vAlI, very brilliant; 253 ahiMsA kA 57vA nAma 57th name of ahimsa pramadA-strI woman 210 pramoda, ahiMsA kA 23vA~ nAma joy; 23rd name of ahimsa 253 prajApati lord of the people other's wife ) 406 )) ) 50 ) paDilehaNa paDisIsaga paDiyA paNava paNhava pataraga patteyasarIra ) ) 417 ) ) ) pabhAsA ) )) )) pamayA pamoo payAvaI paradAra ) 92 )) parastrI ) pariziSTa )) . (459) Annexure Wan 359999994555555555555EEE IFir"

Page #550
timitimi ttttttttitttcumittmillltmillltt*tmillltllltllltpuumimimimimi Wan 5 Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha parabhavasaMkAmakArao parabhavasaMkrAmakAraka, hiMsA kA 18vA~ nAma pharasA corI kA dUsarA nAma parasu parahaDa tRNavizeSa parigraha kA pahalA nAma vyabhicAra meM sahAyaka parijana pariTThAvaNiyAsamita mala-mUtra Adi paraThane kI samiti se yukta pariyAvaNa aNhao paritApana Akhava, hiMsA kA 26vA~ nAma talavAra kI myAna pariSaha kaSTa palvala choTA tAlAba parA pariggaho paricAragA parijaNa pariyAra parIsaha pallala palAla paliovama palitta paliya pavaga pavayaNa pavaga pavA pavittA pavittharo pavvIsaga pasaya paharaNa pahANa paheraga pariziSTa - palAla-poAla upamAkAlavizeSa pradIpta sapheda bAla uchalane-kUdane vAlA pravacana vAdyavizeSa pyAU pavitrA, ahiMsA kA 55vA~ nAma dhana kA vistAra, parigraha kA 20vA~ nAma vAdyavizeSa do khura vAlA jAnavara zastra pradhAna bhUSaNavizeSa pollutant of next life; 17th name of violence an axe theft a type of grass first name of parigraha helpful in debauchery a relative having care in disposal inflow due to causing pain; 26th name of violence sword-sheath affliction; pain small pond hay a unit of metaphoric time glowing white hair acrobat discourse a musical instrument water-hut purity; 55th name of ahimsa acquisition of wealth; 20th name of parigraha a musical instrument two hoofed animal weapon main; chief an ornament 52 126 337 228 80 112 408 8 28 377 32 337 47 210-211 420 9 417 253 228 5 5 5 Wan 319 Wan 5 5 Wan 17 28 5 210 417 (460) kt*t**************************tkkt y 26 Wan 5 Annexure OMOMOMOM Wan 5 phra phra 187 5 5 5 phra phra phra 5 phra phra

Page #551
Yin % %%%% %% %%% %%%% %%%% % %%% %%%% % % 17 pAikka pAgAra pAThINa pANavaho pANIyaM pAyakesariyA pAyajAlaka pAda(ya)baMdhaMNa pAyaThThavaNaM paidala koTa eka jAti kA matsya prANavadha, hiMsA kA pahalA nAma pAnI poMchane kA vastra pAyajeba pAtrabandhana pAtra ThavaNI-jisa para pAtra rakkhA jAye pUrti, vrata kA samApana phArasa deza parastrIgAmI on feet 141 battlement 26 a type of fish killing; first name of violence water wiping cloth anklet (ornament) cloth for tying bowls bowl-stand pAraNA pArasa pAradArI pArippava pArevaya (ga) pAvakovo pAriplava jantu kabUtara pApakopa, hiMsA kA 19vA~ nAma 8 Wan ma)555555555555555555555555555555555555555555 3555555555555555555))))))))555555555555555545555558 pAvalobha pApalobha, hiMsA kA eka nAma pAsAya pAso pikkamaMsI conclusion of a vow persia having illicit relations with other woman an animal pigeon extreme sin; 19th name of violence greed for sin; a name for violence a palace a snare ripe mansi; jatamansi (a herb) tail to beat a fault in body humours ant ancestors including father a demon slanderer food and water a bird prAsAda-mahala pAza pakA huA mAMsI nAmaka dravya, jaTAmAsI pU~cha piccha piTTaNa pitta pivyIliyA piyaro pisAya pITanA zarIra sambandhI eka doSa cIMTI pitA Adi pUrvaja pizAca pisuNa cugalakhora piMDavAya piMgalakkhaga AhAra-pAnI piMgalAkSa pakSI pariziSTa (461) Annexure Bai 4555555555555555$$$$$$$$$$$$$$$555555

Page #552
piMgula piMDo 228 ))))))158 pIvara puSTa puDhavimae puDhavisaMsie purisakAro purohiya puliMda puvvadhara pUyA 5555;))55555555)))))))))))))))))) peccAbhaviyaM pehuNa pokkaNa pokkharaNI poyasatthA poyaghAyA poyaya posaha paMgulA piMgula pakSI, lAla raMga kA totA a red parrot piMDa, parigraha kA 9vA~ nAma a lump; 9th name of parigraha healthy puSTi, ahiMsA kA eka nAma nourishing; a name of ahimsa pRthvIkAyika (jIva) earth-bodied being pRthvI ke Azrita rahane vAlA dependent on earth puruSArtha valour purohita-zAntikarmakartA priest puliMda nAmaka dezavizeSa pulind country pUrva nAmaka zAstroM kA jJAtA scholar of purvas pUjA, ahiMsA kA eka nAma worship; a name for ahimsa paraloka meM kalyANakara beneficial for next life morapicchI peacock-feather broom jAtivizeSa, pokkaNa deza a tribe; pokkan country puSkariNI, caukonI bAvar3I square stepped-well naukA ke vyApArI boat traders pakSiyoM ke baccoM kA ghAta karane vAle chick hunters potaja-eka jIvavizeSa placental being pauSadha-eka viziSTa vrata a special vow paMgu disabled pATa-bistara-kursI Adi plank, bed, seat etc. parigha-Agala door bolt prAsuka-nirjIva free of living organism 335--336 phupphusa-deha kA eka aMgavizeSa lungs eka dezavizeSa a country bagulA a heron bApa-pitA father eka anArya jAti a non-aryan race mayUra a peacock baladeva baldev Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting FFFFFF555555555555555555555FFFTing Ting Ting Ting phalaka phalihA phAsuya phophasa bausa bappa babbara barahiNa baladeva pariziSTa (462) Annexure

Page #553
balAkA bahalIya bagulI bahalIka dezavAsI bahira bAyara billala bIhaNagaM buddhI baharA bAdara nAma-karma vAle vilvala deza bhayAnaka buddhi, ahiMsA kA 16vA~ nAma K W wo belaMbaga beiMdriya bohI )))))))))))5555555558 viDambaka do indriya vAlA bodhi, ahiMsA kA 16vA~ nAma 19 187 B))))))))))))))555555555555555555555555555555 vaMjula baMbhacera bhaga bhaTThabhajjaNANi bhaDaga bhaDA she-heron inhabitant of bahaleek country deaf with gross naam-karma vilval country fearful wisdom; 17th name of ahimsa jester 420 two-sensed enlightenment; 16th name 253 of ahimsa a bird celibacy 346 genus to roast like corn bhadak tribe a soldier beatific; 25th name of 253 ahimsa bumble-bee 22 servant ferocious; 23rd name of ahimsa bharat area 187 a mansion servant a pot burden of soul; 17th name of parigraha sentiment having good attitude vaMjula pakSI brahmacarya yoni bhAr3a meM cane ke jaise mUMjanA bhaDaka jAti sainika bhadrA-kalyANakArI, ahiMsA kA 25vA~ nAma bhramara naukara hiMsA kA 23vA~ nAma bhaddA bhamara bhayaga bhayaMkaro ))))))))) bharaha 26 bhavaNa bhAillagA bhAyaNa bharata kSetra bhavana sevaka pAtra bhAra-AtmA ko bhArI karane vAlA, parigraha kA 17vA~ nAma bhAvanA bhAvita-saMskAra vAlA bhAro bhAvaNA bhAvio 284 555))))) pariziSTa (463) Annexure R45555555555555555555555555555555555558

Page #554
25 55 5 5 5 5 5 5 5 5 555 5 5 5 5 5 5 555 555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 tttttttttttttttttmitimitimitimitimitittmitititttti bhAsa bhAsAsamie bhikkhupaDimA bhiMgAraga bhujjiya bhuyaIsara bhUmighara bhUyagAmA bheNivaNa bhesajja bhomAliya bhaMDovagaraNa bhiMDimAla maiya mauDa mauli magara maccU macchabaMdhA macchi macchaMDI majja majjaNa majjAra maDaMba maNagutte maNapajjavanANI maNi pariziSTa bhASa pakSI bhASAsamiti vAlA sAdhu kI paDimA (pratijJA ) bhiMgAraka pakSI zeSanAga bhUmigRha - talaghara jIvoM ke samUha bhedaniSThApana - hisA kA eka nAma bheSaja bhUmisambandhI jhUTha miTTI ke bhAMDa bhiMDipAla matika- kheta jotane ke bAda DhelA phor3ane kA moTA kASTha mukuTa phaNa vAle sarpa magaramaccha mRtyu, hiMsA kA eka nAma machalI pakar3ane vAle makkhI mizrI madya majjana-mardana billI jisake najadIka koI bastI na ho aisI bastI gupta manaH paryavajJAnI candrakAnta Adi (464) a bird having care in speech resolve of a monk a bird roasted barley the great serpent cellar groups of beings to tear apart; a name for violence medicinal lie about land earthen pots a weapon thick wooden bar for breaking lump of sand crown hooded snake crocodile death; a name for violence fishermen a fly crystal sugar alcohol; wine massage a cat an isolated village 19 408 377 19 398 202 - 203 26 377 8 having restraint of mind one with manah paryavjnana precious stones 396 104 26 134 28 136 18 17 8 32 63 398 Wan 398 phra 361 phra Wan Wan Wan 17 141 408 264 322 Annexure 5 Wan phra 5 Wan pha phra phra Wan

Page #555
2 55 55 5 5 5 5 5 5 5 5 5 5 5 5 555 555555 5 5 5 5 5 5552 phaphaphaphaphaphapha matthuluMga mayaNasAla mahu mammaNa maya mayUra marahaTTha maruya marUyA malaya malla masaga mahavvaya mahAkuMbha mahApaha mahAchI mahicchA mahisa mahukarI mahuko mahughAya rAjamArga mahAsauNipUyaNAriyu mahAzakuni aura pUtanA ke zatru mahura mahesI mahoraga mADha mANusottara mAyA mAyAmoso mAraNA pariziSTa phra mastuliMga mainA zahada aspaSTa uccAraNa karane vAlA mada mora mahArASTra deza maruA maruka deza malaya deza pahalavAna mazaka, macchara mahAvrata bar3I kuMbhI aparimita yAcanA vAlA, parigraha kA 14vA~ nAma tIvra icchA, parigraha kA eka nAma bhaiMsA madhumakkhI madhu ke chat madhu lene vAlA mahura deza maharSi bar3A sarpa DhAla manuSottara parvata mAyA-kapaTa mAyA - mRSA hiMsA kA 7vA~ nAma (465) oil maina honey having unclear speech conceit; intoxication peacock maharashtra state a plant maruk country malaya country wrestler mosquito honey-bee honey-comb one who takes honey mahur Country great Sage large Serpant a shield manushottar Mountain deceit great vows 358 46 a large urn highway 154 enemies of 193 - 194 mahashakuni and putana seeker of unlimited alms; 228 14th name of parigraha intense desire; a name for PPC parigraha buffalo 22 19 398 71 377 19 33 423 33 33 Wan 417 17 22 108 32 33 9 18 134 233 77 deception-falsity 77 killing; 7th name of violence 8 5 Annexure Wan phaphaphaphaphaphaphaphaphapha Wan Wan 63 Wan Wan Wan Wan Wan Wan Wan

Page #556
B95 5555555555555555555555 )) ) ) mAruya mAlava mAsa mittakalatta micchaddiTThI milakkhujAI mAruta-vAyu mAlava deza mASa deza mitra kI patnI mithyAdRSTi vAlA mlecchajAtIya ) ) 33 ) miya mRga ) muiMga mRdaGga )) C 18 )) muTTi )) mutta ) )) )) muruMDa deza air malava state maash state friend's wife 102 one with wrong perception 245 of lower caste deer 17 mridanga, a percussion instrument 417 a reptile maushtika country pugilist 417 pearl 322 head 203-203 sparks 37 a musical instrument 417 murund country a mace or club 193-194 a weapon 28 mouth-cover 289 wealth; 15th name of 253 ahimsa mute a type of grass 337 abortion & other sinful acts 990 a pestle 28 earth 210-211 a metal meda country hessian fibre 337 a chain 417 liberation 346 to copulate 216 )) musaMDhi ) maMgUsa-bhujaparisarpa jantuvizeSa mauSTika deza muTTiga mauSTika malla motI muddha mUrdhA-mastaka mummura agni ke kaNa muraya mRdaMga muruMDa mUsala mUsala praharaNavizeSa-bhuzuMDI muhaNaMtaka (pottiya) mukhavastrikA mahaMtI mahatI-mahitA-sampanna, ahiMsA kA 15vA~ nAma mUka gUMgA eka prakAra kA tRNa mUlakamma garbhapAta Adi mUla karma mUsala khAMDane kA upakaraNa meiNi pRthvI meda-dhAtu meta meda deza mUMja ke tantu mehalA mekhalA mokkha mokSa )) ) )) 71 -----gAgAgAnA mUyaga ) ) )) meya )) ) )) ))) )) mehuNa )) maithuna )))))) | pariziSTa (466) Annexure Wan ) 5555555555555555 555558

Page #557
8959555555555555555551998 ) moggara ) ) mudgara ) )) moTThiya moyaga muSTipramANa patthara modaka mithyA mace fist size stone a sweet 134 398 9 )) ) mosaM ) falsity ) moha moha-abrahma kA eka nAma )) 179 ) maMgala maMgalakArI, ahiMsA kA 30vA~ nAma 253 ) fondness; a name for non-celibacy beatific; 30th name of ahimsa a pavilion a pavilion a frog meru mountain maMDaka maMDava maMDukka maMdara maMduya water 17 mammaNA 6 maNDapa-rAvaTI maMDapa meDhaka meru parvata manduka-jala tutalA bolane vAlA mA~sa majjA maMgusa-gilaharI mUlavrata-AjIvana vrata rAkSasa rakSA, ahiMsA kA 33vA~ nAma 0 maMsa miMja 0 0 muguMsa yama 555555555555555559))) rakkhasa stammerer flesh sinews squirrel basic vows 346 devil protection; 33rd name of ahimsa 253 name of Krishna's sister 219 ratikar mountain 233 love 30, 179 contentment; 7th name of Ahimsa 253 dust; Karmic dust 5 5555555495555555555))))) rakkhA rattasubhaddA raikara ratI(I) ratI (I) raktasubhadrA ratikara parvata rati-prema santoSa, ahiMsA kA 7vA~ nAma raya 6 gem 322 mAmAkapha rayaNa rayaNAgara rayaNorujAliya rayaya rayattANaM rayaharaNa raja, karmaraja ratna ratnAkara, samudra jA~ghoM kA bhUSaNa cA~dI raja se rakSaka rajoharaNa sea a thigh ornament silver protector from dust ascetic-broom 141 417 322 405 405 maU5555 pariziSTa (467) Annexure 35555555555555555555555555555555555558

Page #558
Shang Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen Fen 2 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5952 Wan ravi rasaya raha yadu rAyANo riTThavasaha riddhi risao rucaka (ruyaga) vara rudda ruppiNI ruru ruru rUva roma rohie rohiNI lauDa laTThI laddhI layaNa lavaNa lavaMga lAvaga lAsaga lAsiya luddhagA luddhA luMpaNA leTTha pariziSTa sUrya the sun rasaja rasoM meM utpanna hone vAle jIva living organism born in juices chariot ratha rAjaviruddha rAjA ariSTa nAmaka baila Rddhi, ahiMsA kA 20vA~ nAma RSi maNDalAkAra rucakagiri raudra rukmiNI hiraNavizeSa ruru deza rUpa roma deza rohita, pazuvizeSa rohiNI, mahilAvizeSa kA nAma lakuTa-choTA DaMDA lAThI labdhi, ahiMsA kA 27vA~ nAma lavaNasamudra lauMga lavA pakSI rAsa gAne vAle lhAsika deza vyAdha lobhagrasta hiMsA kA eka nAma patthara against state a king a bull named arisht a staff or stick special power; 27th name of Ahimsa parvata khodakara banAyA gayA sthAnavizeSa a dugout in a hill Lavan sea clove a bird a singer (468) opulance; 20th name of ahimsa a sage circular Ruchak hill. fierce rukmini a type of deer ruru country form; appearance rome state an animal rohini, name of a lady small stick 219 28 102 133 193-194 lhasik country hunter greedy a name for violence a stone 187 253 81 233 365 219 17 33 420 33 108 219 28 46 420 33 32 933 8 322 Y 4 Y Y y 253 Y 5 26 5 233 5 y 423 5 19 5 y Annexure 5 Y 9 phra pha Wan phra Wan phra Shang Fen Fen Fen Fen Fen 555555555555555555555555555Wan Wan Wan Wan Qu

Page #559
leNa )))555555558 lessAo lolikka lohasaMkala lohapaMjara lohappA pahAr3a meM banA ghara lezyA corI kA eka nAma loha kI beDI lohe kA pIjarA lobhAtmA, parigraha kA 13vA~ nAma 335 377 126 149 149 228 laMgala luMpaNA vaira bausa vakkhAra zastravizeSa hiMsA kA 29vA~ nAma vajra a house in a mountain soul-complexion a term for theft iron shakle iron cage greed; 13th name of parigraha a weapon 29th name of violence diamond; a weapon bakush country mountains dividing continents a bird a body constitution )) bakuzadeza vijayoM ko vibhakta karane vAle parvata ) vAgula vajraRSabhanArAca saMhanana vagguli vajja-risahanArAya-saMghayaNa vajjo varNya, hiMsA kA 25vA~ nAma )) 89))1555555999999965555555555555555555555555 vaTTaga bataka vaTTapavyaya golAkAra parvata vaDabha Ter3e-mer3he zarIra vAlA vaNacaragA jaMgala meM ghUmane vAle vaNassai (vaNapphai) vanaspati vaddhIsaga vAdyavizeSa vallaya valvaja vallara khetavizeSa vavasAo vyavasAya, ahiMsA kA 44vA~ nAma prohibited; 25th name of violence a duck circular mountain having distorted body a forest wanderer plant a musical instrument valvaj a farm business; 44th name of ahimsa barbar country place of stay for parivrajaks 334 fat 22 hypnotism 110 boat ) 253 9555555))) babbara Avasaha vasA vasIkaraNa vahaNa barvara deza parivrAjakoM ke Thaharane kA sthAna carabI vazIkaraNa naukA 28 | pariziSTa (469) Annexure 5555555555555555555555555555555555558

Page #560
B))) )))))))))))))))))))))))))))) )) ) ) )) )) )) 81 ) bAla )) ) )) ) vahaNA hiMsA kA 8vA~ nAma 8th name of violence vAuppiya bhujaparisarpavizeSa a reptile vAuriya jAla lekara ghUmane vAle ' trappers vANiyagA vaNika loga traders vAnara bandara monkey vAnarakula bandara jAti monkey species vAmaNa choTe zarIra vAlA pygmey vAmaloyavAi lokaviruddha-viparIta bolane vaalaa| speaking against tradition bAyara bAdara-sthUla gross vAyasa kauvA a crow vAla hair bAlarajjuya bAla kI rassI hair-rope vAvi kamalarahita yA gola bAvar3I a round tank vAsahara varSadhara himavAn Adi parvata varshadhar mountains vAsi vasUlA a chisel vAsudevA vAsudeva vasudev vAhaNa gAr3I Adi vehicle vAhA vyAdha a hunter viulamaI vipulamati-jJAnavizeSa a type of knowledge vikappa eka taraha kA mahala a type of palace vikahA vikathA false speech viga bher3iyA, vyAghra wolf vigalA aMgahIna without limbs vicitta vicitrakUTa parvata vichitrakoot hill vicchuya bicchU scorpion viDava zAkhAgra tip of a branch viDaMga kabUtaroM kA ghara pigeon hole viNAso vinAza, hiMsA kA 27vA~ nAma destruction; 27th name of violence viNhumaya devoted to Vishnu vitata Dhola Adi vAdya drum and other such instruments vitata (viyaya) pakkhi vitata pakSI a bird ) %%%%%%%%%%Bu 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 55555% ) )) ) )) ) 4555))))))) viSNumaya 5 pariziSTa (470) Annexure 8555555555555555555555555555555555558

Page #561
tmimimimimimimimimimimimimimimimimimimimimimimimimitimitimitititi phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan viddhi vipposahipatta vipaMci vibhUI vibhaMga vittI vimala viyagdha virAhaNA visa visANa visidiTThI visuddhI vihaga vihAra vIsatthachiddaghAI vIsAo vIsuya vejayantI veDhima veiya veyatthI verulio vesara voramaNaM 5 pariziSTa vRddhi, ahiMsA kA 21vA~ nAma eka viziSTa labdhi kA dhAraka vINA vibhUti, ahiMsA kA 32 vA~ nAma maithunakA eka nAma vimukti - ahiMsA kA 12vA~ nAma vimala - ahiMsA kA 58vA~ nAma vyAghra virAdhanA viSa hAthI kA dA~ta viziSTa dRSTi ahiMsA kA 28vA~ nAma vizuddhi, ahiMsA kA 26vA~ nAma pakSIvizeSa maTha vizvAsI kA avasara dekhakara ghAta karane vAlA vizvAsa, ahiMsA kA 51vA~ nAma vizruta-prasiddha vijayapatAkA veSTima-jalebI vedikA, cabUtarA vedavihita anuSThAna vaiDUryamaNi pakSIvizeSa hiMsA kA 16vA~ nAma ke arthI (471) development; 21st name of Ahimsa having a special power veena glory; 32nd name of ahimsa a name for the sex act salvation; 12th name of ahimsa tarnishfree; 58th name of ahimsa tiger transgression poison ivory special perception; 28th name of Ahimsa purity; 26th name of ahimsa a bird monastry one who hurts a confidante belief; 51st name of ahimsa famous flag of victory a sweet platform desirous of Vedic ritual cats-eye a bird 16th name of violence 253 264 187 253 179 253 253 17 179 22 22 253 253 19 28 148 253 353 136 398 26 30 352 19 8 Annexure 25959595959595959595595959595555959595959595959595959595592 zra

Page #562
B))))))))))))))) )555555555555555 19 vaMjula vaMsa FFFFFFFF" sauNa 19 saka sakkarA sakkuli sakkhI sagaDa sagaDa saNapphaya sayagdhI satti sattI satthavAha sadla saddhala saNNI(trI) sappi eka prakAra kA pakSI a bird bA~surI a flute 253 zakuna pakSI, tItura / a partridge like bird zaka deza yA jAti shaka country or people dhUli dust 322 tilapApar3I a sweet 398 sAkSI-gavAha a witness zakaTa-gAr3I cart zakaTavyUha cart shaped battle formation 126 nakhayukta paira vAle with claws saikar3oM kA saMhAra karane vAlA a canon like weapn zastra-topa zakti, trizUla a trident 134 ahiMsA kA cauthA nAma fourth name of Ahimsa 253 sArthavAha caravan chief zArdUla siMha a lion bhAlA a spear saMjJI-mana vAle jIva sentient beings ghI butter-oil zabara, bhilla jAti a tribe 33 zastravizeSa (lAThI) a weapon 134 sabhA assembly 28 zramaNadharma jain religion 377 samacaturasra-cAroM koNa barAbara AkRti a square shape 353 siddhAnta principle 407-408 samyaktvarUpa vizuddha mUla vAlA with righteous pure attitude samyagdRSTi righteous 408 samyaktva kI ArAdhanA-ahiMsA practice of righteousness; kA 14vA~ nAma 14th name of Ahimsa 253 samAdhi-samatA-ahiMsA kA equanimity; third name tIsarA nAma of Ahimsa 253 samiti-ahiMsA kA eka nAma care; a name for Ahimsa 253 sabara 55555555555555555555555555555555555555 laula sabhA samaNadhamme samacauraMsasaMThANa samiya sammattavisuddhamUlo 395 sammadiTThI sammattArAhaNA samAhI samiThaI pariziSTa (472) Annexure You Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%% %% %% % %%%%%%% %% %% %% %%

Page #563
Ri Li 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 Bu Bu Bu Bu samiddhI samuggapakkhI sayaMbhU saraDa saraNa saraMba sallaya sasamaya sasaya sAuNiyA sAla sAlI sAhasiya sAhAraNasarIra siddhAti (i) guNA siddhAvAso samRddhi-ahiMsA kA eka nAma wealth; a name for Ahimsa 253 pakSivizeSa a bird svayaMbhU self-proclaimed giragiTa nAmaka jIvavizeSa chamelion zaraNa-sthalavizeSa a place of refuge jantuvizeSa an animal jIvavizeSa a creature svasamaya-svakIya siddhAnta one's own doctrine zazaka-kharagoza rabbit pakSImAra-vyAdha bird hunter zAkhA-vRkSa kI DAlI branch of a tree zAlI dhAnyavizeSa paddy sAhasI-binA phala soce kAma courageous; bold karane vAlA sAdhAraNa zarIra (jIva vizeSa) a class of living beings siddhoM ke guNa attributes of perfected ones 377 siddhAvAsa, ahiMsA kA 34vA~ nAma abode of the liberated; 34th name of Ahimsa 253 zilpakalA craft zRgAla a jackal zrIkandalaka shrikandalak zilApravAla coral rock ziva-upadravarahita, ahiMsA kA trouble free; 37th name 37vA~ nAma of Ahimsa zikharI nAmaka parvata shikhari mountain dahI aura zakkara se banA peyavizeSa sweet curd -zrIkhaMDa eka prakAra kA grAha crocodile sItA sita river zibikA-bar3I pAlakI large palanquin zIla, ahiMsA kA 39vA~ nAma morality; 39th name of ahimsa zIlaparigraha, ahiMsA kA 41vA~ nAma possession of morality; 41st name of Ahimsa sippa siyAla siriyaMdalaga silappavAla sivaM nAma sihari sihariNi sImAgAra sIyA sIyA sIlaM 253 sIlaparigharo 253 pariziSTa (473) Annexure 55555555555555555555555555555555555

Page #564
8955555555555555555555555555555555 lead metal 396 lion 17 sIsaga sIha sIhala sUi suImuha suga(ya) sIsA siMha siMhala deza vyUhavizeSa sUcImukha-tIkhI coMca vAlA pakSI 133 19 totA 108 sukayaM sukRta 90 sughosa ghaMTA 417 suNaga 55 suya kuttA totA zrutajJAnI suyanANI ceylon a battle formation a bird with sharp beak parrot good deed bell dog parrot having knowledge of scriptures scriptural knowledge; 9th name of Ahimsa a name a name cremation ground minute needle suyaMga zrutajJAna, ahiMsA kA 9vA~ nAma 253 219 surUvavijjumaIe suvaNNaguliyA susANa suhuma surUpavidyunmatI (vizeSa nAma) suvarNagulikA (vizeSa nAma) zmazAna 219 335 219 187 sUkare sUcI-sUI suara ahiMsA kA 56vA~ nAma pig 253 339 80 sUyaga sUyagaDa dAla cugalakhora sUtrakRtAMga zUlI 377 sUla sUliya sUsaraparivAiNI zUlI cleanliness, 56th name of Ahimsa pulses slanderer sutrakritanga gallows gallows a type of Veena hawk conimander of army bridge sweat a rock 417 seNa 19 233 seNAvaI seu (tu) vINAvizeSa zyena-bAjapakSI senApati pula sveda, pasInA pASANa 26 seya 362 193 sela pariziSTa (474) Annexure RSS))) )) )) ) ) ))) ) )) )) ) ))) ))

Page #565
Wan Wan phra tmilllillltmilllmimimimimimimimimimimimimimimimimimimimimimimimimimimicumi& pha sellaga seha sehaMba soNiya soNI sotthiya sommA soya soyariyA saMkaDa saMkama saMkaro saMkula saMkha saMghayaNe saMcayo saMjamo saMThANa saMDAsatuMDa saMthavo saMdhiccheya saMpAuppAyao saMdaNa saMbAha saMbara saMbhAro pariziSTa phra zalyaka jantu zarIra para kA~Te vAlA jantu-sehI rAyatA Adi rakta kaTi svastika saumya zoka sUaroM kA zikAra karane vAle vyApta utarane kA mArga vastuoM kA paraspara milAnA, parigraha kA 7vA~ nAma vyApta zaMkha asthiyoM kI zArIrika racanA caya-vastuoM kI adhikatA, parigraha kA dUsarA nAma saMyama, ahiMsA kA eka nAma saMsthAna - zArIrika AkRti saMDAsa kI AkRti kI taraha mu~ha vAlA jIva bAhya padArthoM kA adhika paricaya, parigraha kA 22 vA~ nAma khAta khodane vAlA jhUTha Adi pApa ko karane vAlA, parigraha kA 18vA~ nAma yuddharatha tathA devaratha saMbAdha, bastIvizeSa sAMbhara saMbhAra, jo acchI taraha se dhAraNa kiyA jAye, parigraha kA chaThA nAma (475) an animal porcupine a dish made of curd blood back swastika sober grief boar hunters wide spread down-path to mix things; 7th name of Parigraha wide-spread conch shell bone structure aquisition; second name of Parigraha restraint; a name for ahimsa body constitution an animal 18 18 425 22 210 187 210 30 32 description of outside things; 22nd name of Parigraha a digger indulgence in sins including falsity; 18th name of parigraha a war chariot or a divine chariot a place of habitation a large antelope proper dress; sixth name of Parigraha 37 26 228 37 203 353 228 253 127 34 228 130 228 28 224 17 228 Annexure 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 5 555 559 59595555 5 5 2 Wan Wan Wan Wan Wan Wan Wan

Page #566
saMmucchima saMvaro saMvaTTagasaMkhevo saMsaggi saMseima saMrakkhaNA siMga susumAra haDi hatthimaDa haNi haNi hatthaMduya haya hayapuMDarIya hariesA hala 337 55555555555555555555555555555555555555555555555555 sammUrchima, binA garbha ke utpanna hone living beings of asexual vAlA jIva origin 219 saMvara, ahiMsA kA 42vA~ nAma blockage of karmas; 42nd name of Ahimsa 253 hiMsA kA eka nAma a name for violence maithuna kA eka nAma a name for copulation 179 pasIne se paidA hone vAlA jIva living organism born in sweat 219 saMrakSaNA-mohavaza zarIra Adi kI to protect body out of rakSA karanA, parigraha kA 16vA~ nAma fondness; 16th name of 228 parigraha sIMga horn 22 jalacara jantuvizeSa an aquatic animal 17 kASTha kA khor3A wooden shakle 149 hAthI kA kalevara cadaver of elephant 423 pratidina each day hastAnduka, eka prakAra kA bandhana a kind of bondage 149 horse hRdapuNDarIka pakSI a bird cANDAla keeper of cremation ground 32 hala a plough hAsya laughter hRdaya aura A~ta heart and intestine isa nAma kA parvata a mountain cA~dI silver lowly sattva se rahita weak zIghra quick hUNa nAmaka jAti hun tribe haMsa swan hiMsya (hiMsra) vihiMsA, hiMsA kA beastly violence; 4th name cauthA nAma of violence beDola zarIra dis-shaped body ghor3A hiyayaMta himavaMta hiraNNa hIna hINasattA huliyaM hUNa haMsa hiMsavihaMsA pariziSTa (476) Annexure Si Bu Bu Bu Bu Bu Bu Bu Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya Ya %%%%%%%%%%%%%%%%

Page #567
)) 5555555555555555555555555555555555%B vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha )) ) )) ) ) ) ) 8955555555555555555;))))) (jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke saath| zAstra ke bhAvoM ko udghATita karane vAle bahuraMge citroM sahita) 1. sacitra uttarAdhyayana sUtra mUlya 500/bhagavAna mahAvIra kI antima vaannii| Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa aMgoM kA sArapUrNa vrnnn| eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sdbodh|| 2. sacitra dazavakAlika sUtra mUlya 500/jaina zramaNa kI ahiMsA va yatanAyukta AcAra sNhitaa| jIvana meM pada-pada para kAma Ane vAle vivekayukta, saMyata vyavahAra, bhojana, bhASA, vinaya Adi kI mArgadarzaka suucnaaeN| AcAra vidhi ko raMgIna citroM ke ma mAdhyama se AkarSaka aura subodha banAyA gayA hai| sacitra nandI sUtra mUlya 600/matijJAna-zrutajJAna Adi pA~coM jJAnoM kA vividha udAharaNoM sahita vistRta vrnnn| 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 ke sAtha hI gaNita, jyotiSa, saMgItazAstra, kAvyazAstra, prAcIna lipi, nApa-taula Adi saikar3oM viSayoM meM kA varNana hai| yaha sUtra gambhIra bhI hai aura bar3A bhI hai| ataH do bhAgoM meM prakAzita kiyA hai| 5. sacitra AcArAMga sUtra (bhAga 1, 2) mUlya 1,000/yaha gyAraha aMgoM meM prathama aMga hai| bhagavAna mahAvIra dvArA pratipAdita ahiMsA, samyaktva, saMyama, titikSA Adi AdhArabhUta tattvoM kA bahuta hI sundara varNana hai| bhagavAna mahAvIra kA jIvana-caritra, unakI chadmastha caryA kA A~khoM dekhA varNana tathA jaina zramaNa kA AcAra-vicAra dUsare bhAga meM hai| donoM bhAga vividha aitihAsika va sAMskRtika citroM se yukt| 6. sacitra sthAnAMga sUtra (bhAga 1, 2) 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| 7. sacitra jJAtAdharmakathA sUtra (bhAga 1, 2) mUlya 1,000/bhagavAna mahAvIra dvArA pravacanoM meM prayukta dharmakathAe~, udbodhaka, rUpaka, dRSTAnta Adi jinake mAdhyama se tattvajJAna sahaja hI grAhya ho gayA hai| vividha rocaka raMgIna citroM se yukt| do bhAgoM meM sampUrNa aagm| Wan 5555555555555555555555555555555555555555555555553 pariziSTa ... (477) Appendix 355 5 55555555555555555555))

Page #568
Wan 55555555555555555545555555555555 Wan )))))))))))))))155555555555555555555555558 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 mu~ha bolatA varNana hai| bhAvapUrNa rocaka kalApUrNa citroM ke saath| 10. sacitra antakRddazA sUtra mUlya 500/AThaveM aMga antakRddazA sUtra meM mokSagAmI 90 mahAn Atma-sAdhaka zramaNa-zramaNiyoM ke tapomaya sAdhanA jIvana kA preraka varNana hai| yaha sUtra paryuSaNa meM vizeSa rUpa meM paThanIya hai| vividha citra va tapoM ke citroM se samajhane meM sarala subodha hai| 11. sacitra aupapAtika sUtra mUlya 600/yaha prathama upAMga hai| isameM rAjA kUNika kA bhagavAna mahAvIra kI vandanArtha prasthAna, darzana-yAtrA tathA bhagavAna kI dharmadezanA, dharma prarUpaNA Adi viSayoM kA bahuta hI vistRta lAlityayukta varNana hai| isI meM 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 jijJAsu 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 (478) Appendix Yin %%%% %% %%%%%%%%% %%%%%% %%%%%%%%%

Page #569
tmilllkmimimimimittittmimimimimimimimit***timitimimimimitimitimimimimimimitmilllitllliti 15. sacitra bhagavatI sUtra (bhAga 1, 2, 3 ) 16. sacitra jambUdvIpa prajJapti sUtra D mUlya 1800/ paMcama aMga vyAkhyAprajJapti sUtra 'bhagavatI' ke nAma se adhika prasiddha hai| isameM jIva, dravya, pudgala, paramANu, loka Adi cAroM anuyogoM se sambandhita hajAroM praznottara haiN| yaha vizAla Agama jaina tattva vidyA kA mahAsAgara hai| saMkSipta aura subodha anuvAda va vivecana ke sAtha yaha Agama lagabhaga 6 bhAga meM pUrNa hone kI sambhAvanA hai| prathama bhAga 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 gayA hai| sAtha hI yaha viSaya ko spaSTa karane vAle 22 raMgIna bhAva pUrNa citroM se yukta hai| 17. sacitra praznavyAkaraNa sUtra O 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, samrAT bharata cakravartI kI SaTkhaNDa vijaya Adi aneka viSayoM kA varNana bhI isa 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| 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 zrava kahate haiN| ye Azrava haiM-hiMsA, asatya, caurya, abrahmacarya aura parigraha / 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 pA~ca saMvara batAye gaye haiM / savaMra 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 haiM / prAkRta athavA hindI kA sAdhAraNa jJAna rakhane vAle vyakti bhI aMgrejI mAdhyama se jainazAstroM kA bhAva, usa samaya kI AcAra-vicAra praNAlI Adi ko acchI prakAra se samajha sakate haiN| aMgrejI zabda koSa bhI diyA gayA hai| pustakAlayoM, jJAna- bhaNDAroM tathA saMta-satiyoM, svAdhyAyiyoM ke lie vizeSa rUpa se saMgraha karane yogya hai| isa AgamamAlA ke prakAzana meM parama zraddheya uttara bhAratIya pravarttaka gurudeva bhaNDArI zrI padmacandra jI ma. kI atyanta balavatI preraNA rahI hai| unake ziSyaratna jaina zAsana divAkara AgamajJAtA uttara bhAratIya pravarttaka zrI amara muni jI ma. dvArA sampAdita hai, inake saha-sampAdaka haiM prasiddha vidvAn zrIcanda suraanaa| aMgrejI anuvAdakarttA haiM zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jaina / pariziSTa ka phra (479) Appendix Wan

Page #570
1 95 95 95 95 95 95 95 955959595959559595959595959595 95 95 95 95 95 95 95 95 95 95 95 95 95 1 2 55 5955 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 52 Wan 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) Price Rs. 500/ 1. Illustrated Uttaradhyayan Sutra The last sermon of Bhagavan Mahavir. Essence of the ideal way of life and path of liberation based on philosophical knowledge contained in all Angas. The pious discourse encapsulating complete Jain conduct, philosophy and principles. 2. Illustrated Dashavaikalik Sutra Price Rs. 500/ The simple rule book of ahimsa and caution based Shraman conduct rendered vividly with the help of multicoloured illustrations. Useful at y every step in life, even of common man, as a guide book of good behaviour, y balanced conduct and norms of etiquette, food and speech. 3. Illustrated Nandi Sutra Price Rs. 600/ All enveloping discussion of the five facets of knowledge including Matijnana 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 y metaphysics. Besides philosophical topics like Naya, Nikshep and Praman it contains discussion about hundreds of other subjects including mathematics, astrology, music, poetics, ancient scripts and weights and measures. The complexity and volume of this could be covered only in two volumes. 5. Illustrated Acharanga Sutra (Parts 1 and 2) Price Rs. 1,000/ Wan 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 (480) 5555555555555 tttttttttttttttt Appendix 55555555555555555555555 Wan Wan

Page #571
$45554555555555 55 55 55 55 55 55 55 55 55 455 456 457 455 456 457 451 455 456 457 455 456 457 454545453 451 545454540 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. 56 457 455 456 457 454 455 456 45454 . 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. 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 4 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. 456 455 456 457 455 456 457 454 455 456 457 454 455 456 457 455 456 457 455 456 457 455 4 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 ( 481 ) Appendix 455 04455 456 4545454545454 455 456 4541414141414141414141 4141415545556544

Page #572
ttttti****ttttttt********ttttttttti555 255 55555 5 5555 5 5 5 5 5 555 5555 5 5 5 5 5 5 5 5 5 5 5 2 45 Wan 45 45 45 45 45 455 Wan 45 Wan 45 45 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. Price Rs. 600/ 12. Illustrated Raipaseniya Sutra This is the third Upanga. It provides an interesting and edifying reading of the discussions between Acharya Keshi Kumar Shraman and the antireligious king Pradeshi on topics like soul, next life, and rebirth. This dialogue turned him into a great religionist. The illustrations of the examples showing the difference between soul and body are also instructive. 13. 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. 14. 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 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 4 translation and brief elaboration it is expected to be completed in six volumes. The first volume contains one to four Shataks and 15 illustrations. The second volume contains five to seven Shataks complete y Y Appendix Y 4 pariziSTa (482) ****************************ti*tttttiE

Page #573
$$$$$ 45545454545454545454 41 41 41 41 41 41 41 41 41 41 41 41 455 456 457 45419 55 55 55 55 55 Ting Ting Ting FFFFFFFFFFFFFFFFFFFFFFFFTing Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting hhhh and first Uddeshak of the eighth Shatak. As usual 15 colourful 4 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. 16. Illustrated Jambudveep Prajnapti Sutra Price 600/This is the sixth Upanga. The central theme of this Sutra is detailed 4 description of Jambudveep. The list of topics discussed in this include 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. 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 4 detailed description of these perversions. In Agamic terms they are called 4 Aashravas. They are . violence, falsity, stealing, non-celibacy and 6 covetousness. This Sutra vividly explains the definitions of these Aashravas and the miseries caused by them. 4545455 456 457 455 456 455 456 457 455 456 457 455 456 457 455 456 457 455 456 45555555 456 455 456 45 455 456 457 455 456 457 4 5 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. 456 455 456 457 | pariziSTa ( 483 ) Appendix 455

Page #574
25595959555 595 5959595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55 5 55 5 5 5 5 55 552 **********************ttttttttBY 0 p O Till date 24 Agams (including three parts of Bhagavati) and Kalpa Sutr have been published in 23 books. The English translation makes possible for those with passing knowledge of Prakrit and Hind t understand the content of Jain Agams including the religious practices a prevalent in ancient times. Also included in some of these editions ar glossaries of Jain terms with their meaning in English. Due to its demand by libraries, Jnana Bhandars, ascetics and lay reader this unique series may soon go out of print. The publication of this Agam series has been inspired by Uttar Bharatiy Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. Its editor is hi able disciple Uttar Bharatiya Pravartak Shri Amar Muni ji Maharaj. Hi team includes renowned scholar Shri Shrichand Surana as associat editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, a. English translators. pariziSTa Deng (484) Appendix ttk*t***********t***t*t***********

Page #575

Page #576
svarga nahIM hai pRthvI jala madhyakA narka nahIM hai samyakajJAna AkAza vAyase jIva nahIM hai| cAratri roma chidra mone ke bhAga meM nirmita svA baudhi zvAsocchavAmAdi paca mahAbhata se nirmita mAnava zarIra amanubhAvavAdI, aNDe ke UparI cAMdI ke bhAga abhAga se nirmita svargamI nirSitapazvI aNDa ka madhya bhAga ma nirmita AkAzava AThI dizA aNDe ke garbha se utpanna sUrya saciA pa dhamaniyoM se nirmita nadiyA veSThana meM nirmita pahAr3a aNDa ke nIce kI bhAyA se nirpita pRthvI IIIustrated pIla veSThana se nirmita megha aura tudhAra pApavijApavima nAva karyarata parigrahAlaya zrI a AmavAdita cIvacyApati patisamakA chahalAki pIlA sarva pAvaijanAphAma vimAna manuSyagati zIca Pra bhAva Shri A niyaMtragati nAkAta Jall E n terna Relea fechase any Einelibrary.org

Page #577
STAGpheign ATTITUTE bhAmA pravartaka zrI amara muni jI ma. prastuta sUtra ke sampAdaka pravartaka zrI amara muni jI, zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta haiN| jinavANI ke parama upAsaka gurubhakta zrI amara muni jI kA janma vi. saM. 1993 bhAdavA 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 ziSyAnaziSya bhaNDArI zrI padmacandra jI mahArAja ko isa ratna ko tarAzane/sa~vArane kA dAyitva sauNpaa| gurudeva zrI bhaNDArI jI mahArAja ne amara muni jI 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| vyAkaraNa sUtra AVYAKARAN SUTRA lakSmI Rdri TToon vidhI va Pravartak Shri Amar Muni Ji M. The editor-in-chief of this Sutra, 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 1993V. He took refuge with Jainagam Ratnakar Acharya Samrat Shri Atmaram Ji M. at an immature age of eleven years. Acharya Samrat entrusted his dear grand-disciple, Bhandari Shri Padmachandra Ji M. with the responsibility of cutting and polishing this raw gem. Gurudev Shri Bhandari JiM. indeed. put Amar (immortal) on the path of immortality. He studied Sanskrit. Prakrit. Agams, Grammar and Literature to gain fame in the Jain society as an eloquent orator, an effective religions preacher and a scholar and interpreter of Jain Agam literature. He has written nice and detailed commentaries of Bhagavati Sutra (in four parts), Prahsnavyakaran Sutra (in two parts). Sutrakritanga Sutra (in two parts) and some otherAgams. Good 5-20 brahmacarya kI upamAe~ mar pani rAjA gAjA Jain Education international Person Use One

Page #578
000000000 saciva Agama sAhitya sacitra E dazavaikAlika sUtra Ge bhA anuyogadvAra sUtra anuyogadAra sUra SRI NANDI SUTRA bImArarAja bIamaravi saciva uttarAdhyayana Datakal BEAVAILAK Anuyog-dlyar Sutra 2 Anuyog-drar Sutra Shri Amar Mual Shri Amar Mumi sa AcArAgasUtra ACHARANGA SUTRA ale sacina pAnAMgasUtra-2 atitra TELELIGE SETR Illustrated AcArAMga satra Acharnga Sutra 2 Blostrated STHANANGALSUTRA VIE SHIT M SHALIAN PRAUNA savitra ApapAtika saba muustatzAUPAPATIK SUTRA sacinA jJAtAdhamakathAGasatra rAyavasAyasUtra thI amana mani jJAtAdharmakathAGga satra Jnata Dharma Kathanga Silta Jnata Dharma Kathanga Site Ral-Paseniya Sutra SIRIRAMAIL savitA nirayAvalikA vipAka sUtra UpawnedmlAnil sAyika zrIda dAja zrIbhagavatI sUtra SHMIRRAEW SIRI BAWATI SUTRA jIvAparAtra Shrend ILLUD NIRAYAVALIKA VIPAAK SUTRA KALPASUTA PUBLISHERS & DISTRIBUTORS : Padam Prakashan Padam Dham, Narela Mandi, Delhi - 110 040 e-mail: padamparkashan@gmail.com Shree Diwakar Prakashan A-7, Awagarh House, M. G. Road, Agra - 2 Phone :0562-2851165.931920329 e-mail : sansuman21@rediffmail.cor Website : jainbooks.co.in